1111u lil n11w1 - Koschitzky VBM Parsha Digest, Year Ill, Parashat Miketz 5781 Selected and Adapted by Dov Karoll Parashat Miketz "Pharaoh Dressed Him in Robes of Fine Linen and Placed a Gold Chain about His Neck" Based on a Sicha by Harav Yehuda Amital zt"I Based on: https://www.etzion.org.il/en/pharaoh-dressed-him-robes-fine-linen

When Pharaoh promoted Yosef to be the prime minister of Egypt, the Torah emphasizes that the first thing he did was dress him in clothes reflecting the majesty of his office. The material element of Yosef's promotion seems symbolic of his victory, with the help of the Kadosh Barukh Hu, over all the obstacles that stood in his way. When Yosef put on his new clothes and picked up his scepter, he was representing not his own greatness, but that of his Creator. Judaism recognizes the importance of physical and material trappings and encourages us to acknowledge this significance. Not only do they provide grandeur for God, but they remind a person that he is created in God's image and must behave appropriately. Materialism is one of the most easily misused benefits that we have in this world. It disturbs me to enter the Beit Midrash, which stands as a marker to the splendor of Hashem and His Torah, and to see coats lying around on chairs and tables. Not only does this show disrespect for the Beit Midrash, but also for the clothes themselves. Coats are also a way to serve the Kadosh Barukh Hu, and neatness and presentability are an essential part of the life of a Ben Torah. Contemporary Western culture tends to have too much respect for materialism, seeing it as a value in its own right. Israel is no less guilty of this than others. We have our malls, places of consumption culture and "hanging out." Even the Charedim now have their own mall in , where they can waste time and effort with the certification of the BaDaTz. Is this why we returned to our land? Materialism can be overused and misused. While assuring that we behave in a respectful and dignified way, we must remember why we need to maintain that dignity and majesty. This is the lesson that Yosef HaTzadik gives us when he says to his brothers, from his seat of grandeur: "Et ha-Elokim ani yareh" - "I fear God." (Originally delivered at Seuda Shelishit, Shabbat Parashat Miketz 5757. Summarized by Betzalel Posy) Parashat Miketz The Meaning of Yosef's Estrangement Based on an article by Harav Yaakov Medan Based on: https://www.etzion.org.il/en/meaning-yosefs-enstrangement The Ram ban (42:9), as well as several other commentators who adopt his approach, discuss Yosef's estrangement from his brothers and the great severity with which he treats them up until the moment when he reveals his identity. This leads them to another question: why did Yosef not send word to his father, the moment that he rose to his elevated position in Egypt, telling him that he was still alive? Why did he allow his father to suffer such profound anguish and mourning for his son for an additional nine years? We have previously discussed the approach of R. Yitzchak Arama, author of the commentary Akeidat Yitzchak, as well as the Abarbanel, explain that Yosef's estrangement from his brothers arose from his desire to test their relationship towards Binyamin, to test if they had repented for their past treatment of Yosef himself. We have also addressed the relationship between Yosef's dreams and the interpretation Yosef suggested for Pharaoh's dreams, along with the interplay between and dream and a prophecy. The sin of Yosef's brothers in selling him is not one of the milder misdeeds of Sefer Bereishit. This sin - selling a free man into slavery - is considered in the Torah and Prophets (e.g., Shemot 21:16 ; Amos 2:6-10) as one of the most severe of sins. This sin is comparable to the sins of Kayin, the generations of the Flood and the Tower of Bavel, and the people of Sedom. It is only natural that the punishments meted out to the aforementioned groups should be replaced here by the repentance of Yosef's brothers. This repentance is one of the foundations upon which all of Sefer Bereishit rests - together with the punishment of sinners - and it should not be presented as an insignificant detail related only in connection with Yosef's mistake. The story of the brothers' repentance is equal in weight and importance to the story of the Flood and the overturning of Sedom - if not greater than them . In previous articles, I have sought to prove that all of the brothers' actions - and particularly those of the 2 leaders, Reuven and Yehuda - are influenced and dictated by the sin of selling Yosef and the need to atone for it. Our impression is that the ultimate structure of the family and the fate of the brothers depends on their repentance being accepted. Yosef knows this, and regards himself as a partner in this process - both because of his close {passive) connection with the sin, and because of his constant feeling, especially because of his dreams, that he is responsible for the future of Yaakov's family.

THE PLAN How did Yosef intend to redirect his brothers from the sinful path of hatred, selling their brother and lying to their father, to the path of repair and repentance? Before addressing this question, let us first address a puzzling element in the story of the meeting between Yosef and his brothers when the latter come to receive grain. The Torah elaborates on how Yosef accuses his brothers of spying and how they attempt to justify themselves and prove that this accusation is unfounded. Could this dialogue actually have taken place as it is described? How could it be that none one of the brothers sensed that this was a pre-planned performance, whose purpose was not to arrest spies? My assumption is that Yosef began to plan the encounter with his brothers already when he interpreted Pharaoh's dream and understood that, as viceroy, his brothers' sheaves would come to bow before his own sheaf, to eat from his table.

INVESTIGATION OF YOSEF'S BROTHERS Yosef's plan was aimed at saving Egypt during the years of famine, but at the same time he was also planning a way to realize his dreams. The Divine spirit within him goaded him to plan a way of leading the brothers to correct their ways, and a way of testing whether they had indeed done this. Yosef knew that eventually his brothers would arrive, seeking food, which would fulfill the dream of the sheaves. The second dream, of the stars bowing before him, would only be realized by bringing about the desired spiritual process of saving the brothers from their sin; only thus would the family be reunited properly, leaving Yaakov with all his children as worthy heirs of his heritage. Perhaps this is how Yosef prepared his trap. Many citizens must have been questioned during the early years of the famine, while Yosef was nationalizing all property, for fear of an uprising. The suspicions were probably more serious concerning foreigners, who may have arrived in some disguise. Perhaps Yaakov's sons, especially Shimon and Levi, were regarded with caution in foreign lands after their actions in Shekhem. Their entry into Egypt through different entry points (according to Chazal), was also counted against them once they were identified as brothers. As if this were not enough, the brothers were also found to be expressing interest in the fate of a slave who had been brought to Egypt some 22 years previously. From the perspective of the Egyptian security services, these men were trying to glean details about the Egyptian viceroy - the king's second-in-command. For this reason, they were clearly suspicious, and there was no difficulty in having them imprisoned without Yosef having to disclose his true intentions. ***** We may assume that the brothers were placed in separate cells, so that their testimonies could be compared against each other. In their interrogation, they were questioned as to every aspect of their family and their aims. Perhaps they underwent torture and were forced to tell every detail. Because of their inability to coordinate their testimonies, they had no choice but to tell the truth. It quickly became apparent that, aside from the 10 "suspects" that the security services held, there were 2 suspects at large. The security system (directed and staged by Yosef) was put on alert in order to arrest the 2 missing "prime suspects," whom the brothers were all protecting, denying that they had come with them to Egypt. In their interrogation, it was discovered that all the brothers gave the same story about Binyamin, but they may have contradicted as to the fate of Yosef. The brothers probably mumbled and

2 stammered, ashamed to admit that they had sold him into slavery. The interrogators noted the discrepancies, and their suspicions deepened. Each brother was taken to his cell and beaten, with the demand that he answer the question, "Where is Yosef?" By the time the brothers met again, 3 days later, they understood very well the reason for the punishment that had befallen them: "They said to each other: But we are guilty on account of our brother, for we saw his distress when he pleaded to us but we did not listen; therefore this trouble has come upon us" (42 :21) . Yosef acts generously towards them and does not demand that they bring their lost brother. However, he insists that they bring the remaining brother, Binyamin, to ensure that no other spies are roaming around Egypt.

THE PLAN IS UPSET Yosef's strategy is well-thought out, but it is upset, as he is deeply moved by Reuven's words to his brothers: "Did I not tell you, saying, 'Do not sin against the boy' - but you did not listen; now behold, his blood is required." (42 :22) When Yosef hears this, his goes off to a quiet corner and WEEPS FOR THE FIRST TIME . But he knows that this is not enough. The reaction of Reuven, and the rest of the brothers, is an acceptance of punishment for their sin, but this falls short of true 'tikkun' (repair). Yosef leads the brothers into a test concerning Binyamin. In my view, his intention was not to cause Binyamin to be brought to Egypt, but rather the opposite! Yosef demonstrates, via his carefully staged performance, that the purpose of bringing Binyamin is so that he can be interrogated in the Egyptian dungeon on suspicion of spying. It is clear to all that if Binyamin is brought down, it may not be possible to get him out and return him to his father. It is for this reason that Yaakov is so reluctant to send Binyamin (who is already past the age of 30, and is father to 10 sons), and this is why Reuven and Yehuda must offer such great commitments to guard him . Despite all of this, will the brothers bring Binyamin to Egypt? Yosef expects that the brothers will protect Binyamin and not lead him into the danger awaiting him in Egypt at the hands of the viceroy. He expects that they will prefer to remain hungry in Canaan, even leaving Shimon in the Egyptian jail, so long as Binyamin will not be in danger. Yosef is prepared to regard this as repentance and 'tikkun' for what the brothers had done to him. Indeed, for a while the brothers do not return with Binyamin in tow. Perhaps Yosef is ready to reveal his identity to Shimon and tell him about the test that he had set up for the brothers. Perhaps he is ready to send for his father and brothers, calling them to come and make peace. One could ask: what proof has he as to any 'tikkun' on the part of the brothers? After all, it is likely that it is their father who is refusing to allow them to take Binyamin. But Yosef knows that Yaakov is no longer the real leader of the family. Just as they had deceived him as to the sale of Yosef, so they could find a way to bring Binyamin to Egypt, if they so chose. But then the brothers return with Binyamin! At first, Yosef believes that they are repeating the sin of his sale, expressing his disappointment in WEEPING FOR A SECOND TIME (43:30). Why was Yosef's mercy aroused towards Binyamin? Binyamin had grown up with his father, had established a large family, and was living well. It was Yosef who was deserving of pity: why is he, who was taken from his father's home and thrown into a pit near Dotan, and then into the dungeon in Egypt, now crying for Binyamin? In my view, Binyamin's arrival in Egypt signaled to Yosef that Binyamin, too, was still not loved by his half-brothers. He deduces that Binyamin is also persecuted and hated. He concludes that the hand of Yehuda - who wanted to sell him - prevailed over the hand of Reuven - who wanted to save him. He has no knowledge of the guarantee that Yehuda supplied in order to take Binyamin. Nevertheless, Yosef's caution prevents him from drawing conclusions too hastily. He decides to test the brothers once more - through the plot of the goblet. Stealing the goblet used by the ruler for divining would clearly verify the suspicion of spying. He causes Binyamin to be "caught," and has him returned to the viceroy's palace. This time, Yosef presents the brothers with a more difficult test. He causes the brothers to envy Binyamin, just as they once envied Yosef himself. He demonstrates greater affection for Binyamin than for them, allotting him a five-fold ration (43:34). He even gives them reason to hate Binyamin - "thief of the divining goblet" - for embroiling them once again in the suspicion of espionage. Finally, he tests their reaction to his desire to make Binyamin an eternal slave in Egypt. The similarity to the story of Yosef's sale is as close as it could possibly be. The brothers tear their garments, just as they once stripped Yosef of his coat, and Yehuda joins Reuven in accepting their punishment: "What shall we say to my lord; how shall we speak and how shall we justify ourselves? God has found the sin of your servants; behold, we are slaves to my master - both we and he in whose hands the goblet was found. (49:16) Even this is not enough, until Yehuda's emotional speech. In this speech, Yosef learns ofYehuda's guarantee for Binyamin's safety. Suddenly he understands: they have not brought him down to Egypt to abandon him. Yehuda is prepared to be enslaved for the rest of his life in place of Binyamin. He is ready to give up his life for his half-brother, and to spare his father anguish. He is prepared to accept full justice - measure

3 for measure - for selling Yosef to Egypt, and to become - in place ofYosef and Binyamin - a slave there forever. NOW YOSEF WEEPS FOR THE THIRD TIME. This weeping - the hardest and the longest- is where he reveals his identity to his brothers. Here, finally, not only"sheaves" bow before him - men seeking food - but shining stars, brothers who have taken the path of"tikkun:' Translated by Kaeren Fish Avodat Hashem - Foundations of Divine Service Shiur #01: Keriat Shema (I): The Fundamental Obligation and its Source By Harav

Based on: https://www.etzion.org.il/en/shiur-01-keriat-shema-i-fundamental-obligation-and-its-source ·

Introduction "And you, my son Shlomo, know the God of your father, and serve Him with single mind and fervent heart..." (Divrei Ha-Yamim I 28:9) In these shiurim, we will deal with principles in avodat Hashem (service of God). We will discuss these principles mainly by contemplating our "duties of the heart": the mitzvot of faith in God, the belief in the oneness of God, love of God, and studying His Torah . Accordingly, we will contemplate the connection between these mitzvot to our lives as ovdei Hashem (servants of God). To provide a framework for our discussion, we will begin by examining the mitzvot of keri'at Shem a (reciting the Shema) and prayer, which constitute the foundation shaping our world as ovdei Hashem. Since engaging in avodat Hashem is daunting, looming large over the lives of even the most pious, well-meaning individuals, our analysis will include both halakhic and philosophical discussions. In this shiur, we will seek to create a roadmap connecting the world of thought and ideas to their realization in the form of divine worship. We will take a cue from the order in the verse cited above, "Know the God of your father - and serve Him," as well as from the order of topics in Rambam 's Mishneh Torah . We will then proceed from principles of Jewish thought to laws of daily observance.

The Source of the Obligation of Keriat Shema Masekhet Berakhot, the first tractate in the Talmud, opens with a discussion of the proper times for keriat Shema. The mishna takes for granted the obligation to recite the Shema, without noting the requirement or the source of this obligation. Puzzled by this, the gemara asks: "On what does the Tanna base himself that he commences, 'From what time?"' The gemara answers simply: "The Tanna bases himself on the Scripture, where it is written, 'When you lie down and when you get up"' (2a). According to this passage, the verse "When you lie down and when you get up" teaches us the obligation of keriat Shema. Accordingly, this verse is cited later in the masekhet (21a) in response to the view maintaining that the obligation of keriat Shema is merely mi-derabbanan (rabbinically mandated). R. Yosef wonders how it can be that the obligation of keriat Shem a is not mi-de'oraita (mandated by Torah law), given the explicit verse. Moreover, even Beit Hillel and Beit Shammai - who disagree regarding the manner in which the Shema should be recited - agree that this verse should serve to teach us the laws of keriat Shema. They dispute whether a particular posture is mandated for the recitation of the Shem a, but they agree that this verse is the source for the obligation of keriat Shem a (see 10b). Opposing this view is the position of certain Amora'im who maintain that the obligation of keriat Shema is merely mi-derabbanan (see R. Yehuda's view on 21a) . This approach appears to stand in direct contradiction to the straightforward understanding of the verse and with the apparent conclusion reached by the Tanna'im . To clarify this point, we must return to the verses and understand their true simple meaning. Once we do this, we will be able to grasp the seemingly incongruous positions espoused by our Sages.

The First Section of the Shema Let us examine closely the verses from the first section of the Shema: Hear, 0 Israel! The Lord is our God, the Lord alone. You shall love the Lord your God with all your heart and with all your soul and with all your might. Take to heart these words with which I charge you this day. Impress them upon your children. Recite them when you stay at home and when you are away, when you lie down and when you get up. Bind them as a sign on your hand and let them serve as a symbol on your forehead; inscribe them on the doorposts of your house and on your gates. (Deva rim 6:4-9) The 1st 2 verses deal with the mitzvot of recognizing the oneness of God and of loving God. From the 3rd verse on, the focus is on what should be done with "these words." One should take "these words" to heart, impress them on one's children, recite them at all times and in every situation, bind them as a sign on one's hand and forehead, and inscribe them on one's house and gate doorposts.

4 Two interconnected questions should be asked regarding this point. The first is technical: What does the Torah mean when it refers to "these words"? The second is a more basic question: What is so unique about "these words" that the Torah demanded that we engage so extensively and comprehensively in them, in all areas and all strata of life?

Various Interpretations of"These Words" An examination of the simple meaning of the text leads us to suggest 2 central, seemingly contradictory possibilities for the identity of "these words:'On the one hand, we might suggest a more limited interpretation:"these words" refers to some or all of the verses in the Shema itself. A more expansive, parallel interpretation is that "these words" refers to particularly significant parts of the Torah. If this latter position is taken to its logical extreme, "these words" could even refer to the Torah in its entirety. Let us try to clarify this a bit more. Based on this passage, we are expected to tie tefillin to our arms and on our foreheads and to inscribe "these words" on the doorposts of our houses. In light of this, it follows that the expression must refer to a limited number of verses, since it would be extremely difficult to fit the contents of the entire Torah in one's tefillin or mezuzot. Following this reasoning, it seems that "these words" must refer to one of the following possibilities: 1. The first verse: recognizing God's oneness. The plural "words" can apply to this verse alone, as it includes 2 distinct statements: a) that"the Lord," Creator of the world, "is our God"; and b) that our God is "the Lord alone," to the exclusion of any other deity. Alternatively, it can be argued that the 2 statements are that: a) the Lord is God; and b) the Lord is our God, whose dominion we accept upon ourselves. In other words, aside from the value of faith in God and the philosophical knowledge that God exists, we must also accept the yoke of His kingship. 2. The first 2 verses: the oneness of God and loving God. According to this possibility, it is easier to explain the existence of 2 distinct "words": the oneness of God ("Hear, 0 Israel. .. ") and loving God ("You shall love ..." ). 3. The entire first section of the Shema. "These words" refers to the entire passage containing the words "these words:' These are the possible interpretations for "these words" if we maintain that the phrase must refer only to a short paragraph that one can feasibly tie to his hand and place on the doorposts of his house. However, if we examine the text again, we will discover a new direction in the third and fourth verses of the passage. We are commanded there to take "these words" to heart, to impress them on our children, and to recite them at all times and in every situation. These commands seem naturally to invite us to view the meaning of"these words" through a wider lens and to see the phrase as including the entire Torah. It is difficult to claim that the Torah's demand to engage in "these words" so intensively could be relegated to a mere few verses, as important as these verses may be. Following this reasoning, it seems that we must interpret "these words" as one of the following possibilities: 1. The entire Torah: from the first verse of Bereishit until the last verse in Deva rim. This interpretation is mainly supported by the verses at the end of Deva rim (31 :23-26; also see Ram ban, 31 :24). 2. The entire book of Deva rim, also known as Mishneh Torah ("copy of the Torah"). This interpretation is supported by the opening verse of the book of Deva rim: "These are the words (devarim) that Moshe addressed ..." The same Hebrew word - devarim - is used in the Shema: "These are the words (eleh ha-devarim):' 3. The "mitzvot speech" in Deva rim: In chapter 6, Moshe is in the middle of relaying his "mitzvot speech," which takes up most of the book of Deva rim - from chapters 4-26. Based on the summary verses at the end of the speech (26:16-19), where Moshe explains to the nation the significance of the mitzvot and their purpose, we can understand its centrality. These mitzvot, according to Moshe's description, are designed to create a unique Chosen People that is deeply connected to God. This connection is the key to transforming the nation into a holy nation. There is a clear expectation and a demand that we take to heart these words, impress them on our children, and engage in them constantly.

The Ten Commandments: A Unified Interpretation Having said all this, it seems that we can suggest an additional interpretation. This interpretation, in my opinion, comes the closest to the simple meaning of the verse. It will also shed light on the entire approach that we have taken thus far. After Moshe describes the revelation at Sinai and the Ten Commandments that were given there at the mountain, Moshe says to the people of Israel: "The Lord spoke those words (ha-devarim ha-eleh) - those and no more - to your whole congregation at the mountain, with a mighty voice out of the fire and the dense clouds. He inscribed them on 2 tablets of stone, which He gave to me:' (5:19) Although this verse appears in chapter 5, it is certainly reasonable to claim that when Moshe uses the same phrase - ha-devarim ha-eleh

5 - at the start of chapter 6, he is similarly referring to the Ten Commandments. Given the many possible interpretations for the phrase"these words"that we have outlined above, how can we determine the truth of the matter? In my humble opinion, there is no contradiction whatsoever between the interpretations. Rather, all the interpretations are correct. "These words" include, on the one hand, the entire Torah, and on the other hand, relate to a small number of significant verses. This concept is exemplified by the Ten Commandments, which represent the entire Torah while comprising only a limited number of verses. At the revelation at Sinai, we received the Ten Commandments, which contain embedded within them the full content of the Torah. In an incredible accomplishment, all the mitzvot listed in R. Sa'adia Gaon's Sefer Ha-Mitzvot are categorized based on the Ten Commandments. The same concept is true here. "These words" represent the entire Torah. When we speak of the mitzva ofTorah study, "these words" refers to the entire Torah. On the other hand, when we speak of tefillin and mezuza, "these words" are a small group of verses that represent the entire Torah. Even though tefillin and mezuzot only contain 2-4 Torah passages, it is considered as if the entire Torah is written upon them.

"When You Lie Down and When You Get Up" One basic question remains. How can we interpret the end of verse 4:"When you lie down and when you get up"? This expression can be seen simply as an extension of the rest of the verse, referring to the mitzva ofTorah study. On this interpretation, the verse means that you must learn Torah at all times and in every situation: when you stay at home, when you are away, when you lie down, and when you get up. However, it may be that the expression "when you lie down and when you get up" represents a unique, distinct command to recite "these words" every day - when you lie down and when you get up. Based on this understanding, we must view the expression as more limited in scope; it would then refer solely to the mitzvot of tefillin and mezuza. If so, we must establish certain verses that one must read each morning and evening, verses that would represent the entire Torah. In practice, this question regarding the meaning of "when you lie down and when you get up" is the same question at the heart of a dispute between the Amora'im recorded in Masekhet Berakhot. The Amora'im argued whether these words teach us that the mitzva of keri'at Shema applies twice daily or whether it is a general statement encouraging us to engage in Torah study throughout each day: "R. Yosef raised an objection to this: 'When you lie down and when you get up'! Abaye said to him: That was written with reference to words of Torah" (21 a). According to R. Yosef, the verses refer to keriat Shema. However, Abaye responds that they relate to the mitzva ofTorah study. The key to this dispute surrounding the mitzva of keriat Shema, then, is the question whether the mitzva is mi-de'oraita or merely mi-derabannan. Abaye's position (which explains the position of R. Yehuda that we mentioned above) faces numerous difficulties throughout various discussions in Masekhet Berakhot. Through these discussions, it seems consistently clear that the mitzva of keriat Shema is mi-de'oraita and is derived from these verses. This is also the view of many Rishonim, including Tosafot (Sota 32b). Among other points that they make, Tosafot cite the dispute between Beit Shammai and Beit Hillel that we saw above, which makes it clear that the expression "when you lie down and when you get up" is the basis for the obligation of keriat Shema. I believe that the numerous difficulties presented by the Rishonim were what drove Talmidei Rabbeinu Yona to suggest a different explanation in support of the position that the obligation of keriat Shema is mi-derabannan. The assertion is that the verse demands that one learn some passage from anywhere in the Torah every morning and every night, with a rabbinic requirement to read the Shema specifically (see T. R. Yona, Berakhot 12b). According to this explanation, even those who maintain that the obligation of keriat Shema is mi-derabannan do not insist that it is entirely mi-derabannan. Even they would agree that these verses represent a unique command from the Torah: the command of"when you lie down and when you get up:' But rather than being an obligation to recite the verses of the Shema specifically, it is an obligation to engage in Torah study in any place that one desires. Furthermore, according to this understanding, the Sages were the ones who then established that this mitzva should be fulfilled specifically through the recitation of the Shema. Thus, the gemara's statement that one need not recite Shema again if he is uncertain whether he recited it since keriat Shema is mi-derabannan only applies if he had already read other verses from the Torah on that same day. If he indeed did so, that means that he had already fulfilled his obligation mi-de'oraita. However, if he did not do so, then he would be required to recite the Shema again in a case of doubt. The reason for this is that the fundamental obligation is mi-de'oraita - according to all opinions. We have seen, in light of the division in the verses, the 2 possibilities in understanding the expression "when you lie down and when you get up:' It is either more limited, referring specifically to the obligation of keriat Shema, or it may be more expansive, referring to the entire Torah, which is represented symbolically by the passages of the Shema. Translated by Daniel Landman To subscribe, or for comments, questions or sponsorship opportunities, please write us at: [email protected]

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