Parshat Vayigash 7 Tevet 5779 / December 15, 2018 Daf Yomi: Chulin 18, Nach Yomi: Nachum 1 Weekly Dvar A project of the NATIONAL COUNCIL OF YOUNG ISRAEL

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The Weekly Sidra Moshe Greebel Z"L

MDD (major depressive order), or clinical depression, is a mental disorder characterized by episodes of all encompassing low mood and low self esteem, with a loss of interest in normally enjoyable activities. As we shall soon see, our Rabbanim of blessed memory, warned us may times of the dangers of Atzvus (depression), how it can effect the mind negatively, and cause an abundance of overwhelming despair.

In this week’s Sidra, after revealing himself to his brothers, Yosef tells them:

“Now therefore, be not depressed, nor angry with yourselves, that you sold me here; for G-d did send me before you to preserve life.” (B’raishis 45:5)

The Torah constantly speaks to us of the dangers of Atzvus (depression), which damages even successes in life. Speaking of those who believe they need no assistance from HaShem, the Navi (prophet) states:

“Behold, all you who kindle a fire, who surround yourselves with sparks; walk in the light of your fire, and in the sparks that you have kindled. This came to you from My hand; you shall lie down in depression.” (Y’shaya 50:11)

The Gemarah in Horiyos 12a, in a discussion of omens, has this to say:

“…..Rav Ami said, ‘He who wishes to ascertain whether he will live through the year or not shall, during the ten days between the Rosh HaShana and the Yom Kippur, kindle a lamp in a house wherein there is no draught. If the light continues to burn he may know that he will live through the year. He who desires to engage in business and wishes to ascertain whether he will succeed or not, let him rear up a cock; if it grows plump and fine he will succeed. He who desires to set out on a journey and wishes to ascertain whether he will return home again or not. let him station himself in a dark house; if he sees the reflection of his shadow he may know that he will return home again. This, however, is not a proper thing to do, for, his courage may fail him (depression), and he may meet with misfortune.”

From the Gemarah in Shabbos 32a, we have the discussion of women, G-d forbid, dying in childbirth:

“And why particularly in childbirth? Rabbah said, ‘When the ox is fallen, sharpen the knife.’”

Rashi explains this in the following manner:

“When the ox is fallen….. to the ground, it is ready for Sh’chita (ritual slaughter)…..”

That is, once the ox falls it is a sign that his courage has failed, and punishment is imminent. So too, when a woman is in the travails of birthing, her courage may fail (depression), and she may meet with misfortune, G-d forbid. there, puts it this way:

“So, a woman becomes due to give birth from when she conceives, and she must petition HaKadosh Baruch Hu to open her womb. But, (at times), He refuses, and she dies of her own accord…..”

Atzvus also restricts the greatness of serving HaKadosh Baruch Hu, as brought down in the HaKadosh (Parshas P’kudei #264).

The Torah considers Atzvus a K’lala (curse):

“And to Adam he said, ‘Because you have listened to the voice of your wife, and have eaten of the tree, of which I commanded you, saying, “You shall not eat of it;” cursed is the ground for your sake; in depression shall you eat of it all the days of your life!’” (B’raishis 3:17)

In Parshas Vay’chi, the Ohr Hachayim (Rav Chayim Moshe Ibn Attar, 1696- 1743) of blessed memory, instructs that Atzvus is the council of the Yetzer Hara (evil inclination) to restrict one from study of the Torah. For, a man will always cite the Gemarah in M’gillah 28b, which states, “But, because the discussion of a legal point of Torah requires clarity, like a clear day.” That is, due to his depression, no day is clear to him.

In the sixth chapter of Pirkei Avos (Mishna 6), we read:

“The Torah is acquired in forty eight ways. And, these are the ways- with diligent study, with the ability to listen, by orally arranging, with the understanding of the heart, with dread, with fear, with modesty, with happiness (absence of depression), etc.”

In the Gemarah of Shabbos 30b, we find this:

“Even as Rabbah before he commenced (his discourse) before the scholars used to say something humorous, and the scholars were cheered. After that he sat in awe and began the discourse.”

Rabbah obviously did this to ward off any depression from which those of his Talmidim (disciples) may have suffered. In T’hillim we are told:

“The statutes of HaShem are right (Maisharim), rejoicing the heart; the commandment of HaShem is pure, enlightening the eyes.” (T’hillim 19:9)

Words of Torah make one’s heart rejoice. But, if they do not make one’s heart rejoice, and it still remains in depression, it is a sign that he is not of the Maisharim (those who are right). In the text Ba’al HaNefesh by the Ra’avad (Rav Avraham Ben Dovid, 1125- 1198) of blessed memory, we find:

“Let no one afflict himself (with depression)! For, when he studies, he should allow no Torah or Halacha (Torah ritual law) to be settled in his mind, unless it was acquired in joy (and not depression).”

In a discussion with Eliyahi HaNavi (the prophet) and Rabbi B’roka in the Gemarah Ta’anis 22a, we find:

“While (they were thus conversing) two (men) passed by and (Eliyahu) remarked, ‘These two have a share in the world to come!’ Rabbi B’roka then approached and asked them, ‘What is your occupation?’ They replied, ‘We are jesters, when we see men depressed we cheer them up; furthermore when we see two people quarrelling we strive hard to make peace between them.’”

And finally, the Rambam (Rav Moshe Ben Maimon- 1135- 1206) of blessed memory, in the first chapter of Hilchos Dai’os, Halacha #4, instructed:

“Be neither a loud mouth, nor one who is ludicrous! Be not depressed or sorrowful, but rather, be content!”

May we soon see the G’ulah Sh’laimah in its complete resplendence- speedily, and in our times. Good Shabbos.

How old are you? Rabbi Mendel Kaufman Mara D'atra, Young Israel of Briarwood, NY

In this week’s sedra, Yaakov and his family have departed and arrive in Egypt. Yosef arranges for his father, Yaakov, to have an audience with Pharaoh. When Pharaoh asks Yaakov, “How old are you?” Yaakov responds: “The days of my sojourning are 130 years, few and troubled have been the days of my life and they have not reached the years of the lives of my forefathers in the days of their sojourning” [Beraishit 47:8-9]

This exchange appears to be puzzling. Why would Pharaoh be interested in Yaakov’s age? Considering that this seems to be a simple question calling for a simple answer (130 years old), why would Yaakov subject Pharaoh to a litany of woe?

The Ramban’s answer is that Pharaoh’s curiosity was piqued because Yaakov appeared to be very old. So the reason Pharaoh asked him his age was because he thought Yaakov had to be very old ─ in those days, much older than people ordinarily reached. Yaakov explained: “I am not that old; only 130 years. The reason I look much older is because my troubles have aged me.”

Ramban’s explanation begs another question: why did Pharaoh’s seeming idle curiosity about Yaakov’s age find its way into the Torah ─ the eternal record of the Jewish People?” We know that no story relating to our Patriarchs would be in the Torah unless its purpose was to teach everlasting lessons to the Jewish People. What lesson might we learn from this [seemingly] idle exchange between Pharaoh and Yaakov? I suggest there was nothing idle about the exchange between Pharaoh and Yaakov. In fact, from his question, Pharaoh was touching upon an issue that would challenge the Jewish People throughout the centuries, up until this day and beyond. By asking how old he was, Pharaoh was intimating to Yaakov that “you are a very old man and have come here [to Egypt] with your entire family. It is most likely you will die in Egypt. Do you really believe that, after you are gone, your family will still have interest in returning to the land of Canaan, once they have settled and acclimated into the Egyptian culture?”

Yaakov responded with a two-part answer. First, he told Pharaoh, “I am not that old; the reason I appear to be so much older is because of the travail I suffered in the land of Canaan. My daughter, Dinah, was attacked in Schechem; and for 22 years I believed my beloved son Yosef was dead. But my years of travail in Canaan did not reach the number of years my forefathers suffered in Canaan.”

That Yaakov was referring to travail and challenges, not just for himself, but also for his forefathers, is indicated by his use of the words meguri and megureiem. When translated, these words mean “sojourning.” I suggest, however, that these words are related to the word gair, which means “stranger.” That would make the meaning sojourning as a stranger, causing Yaakov to experience hostility from neighbors and to fear the constant threat of dislocation.

Thus, Yaakov was telling Pharaoh: “it is true that it was my lot and the lot of my forefathers; except they faced it for much longer than I did. My grandfather, Avraham, lived in the land of Canaan for a hundred years (see the Baal Haturim on Breisheis 12:1, who states ‘Lech L’cha in the Hebrew numerology adds up to 100’ which signifies the number of years Avraham lived in Canaan); and my father Yitzchak lived in Canaan his entire life, which was 180 years.” In essence, Yaakov was telling Pharaoh, “Do not expect that my children, grandchildren, and all my descendants will ever forget their Land. We have suffered over it and grown old over it and, yet, we have never forgotten it nor forsaken it. We have left it, for now, only due to hardships caused by famine. But you [Pharaoh] may be sure this is just a temporary situation; no matter how long we stay in Egypt, and no matter how many generations pass, G-d in His good time will bring His People back to their Land.

And so it has been throughout the ages. The Jewish People have suffered in Exile and have never forgotten their Holy Land. And when they prospered in Exile, the Jewish people never forgot the Land. Even today, as our brethren suffer murderous hostility, they continue to build the Land. And we, the Jewish People ─ living both within in and away from Israel ─ pray and look forward to the ultimate redemption; when we will live in peace and prosperity in the Land that G-d promised to us.

With that thought in mind, we might find another explanation for a puzzling the Jewish People were given during their departure from Egypt. In [13:12-13] the Bnei Yisrael are commanded to bring the first born male calves of kosher animals as a sacrifice to commemorate the slaying of the first-born Egyptian males. Also, the first-born males of the donkey were to be redeemed by giving a lamb to the Kohein. We can understand that a kosher animal may be brought as an offering to G-d; but a donkey is a non-kosher animal and if G-d had wanted non-kosher animals to also be sacrificial offerings, why would He have singled out the donkey, considering there are many other non-kosher animals that could serve as an offering? Rashi gives two explanations as to why the donkey was singled out: 1) the Egyptians acted as donkeys, and 2) donkeys helped the carry their belongings out of Egypt during their departure.

I have a third reason to suggest: At the end of Breisheis, Yaakov blesses his sons. [49:14] He compares Yissachar to a broad-shouldered donkey who kneels between the borders. That is to say that Yissachar would dedicate himself to the study of Torah in the same way a donkey tirelessly carries its load, day and night, only taking a brief respite by kneeling between one destination and another. That example shows the donkey as a symbol of tirelessness. Thus, G-d showed this to the Jewish People at the time of their redemption from Egypt through the mitzvah of redeeming a donkey.

When a person desires redemption, they may not tire... they may not be dissuaded by obstacles... they must never become tired of working toward redemption, all the while praying for and striving toward their ultimate goal.

This is the message Yaakov conveyed to Pharaoh. And this has become the mission of the Jewish People for all ages. The Jewish People will never forget its homeland. Shalom.

A Matter of Honor Rabbi Dov Shapiro Associate Member, Young Israel Council of

An insightful 20th century author once wrote: “A person who is nice to you but rude to the waiter is not a nice person”. Sometimes, instead of seeing an action or a midah for what it truly is, we myopically fail to see beyond how it affects us directly. That superficial perspective ignores the fact that a person’s behavior reflects much more than just his current reaction; it is a window into a personality that affects many other situations.

There are many qualities that determine our choice of friends. Obviously chemistry – that inexplicable force that makes certain relationships click - plays a prominent role. But more tangibly we develop relationships with people who possess those traits that we respect, value, and enjoy. In friends, we seek things like intelligence, sense of humor, or common interests. Perhaps an underrated but very important trait is a sense of honor. An honorable person is principled and acts in ways that are consistent with his convictions even when it is difficult. Sometimes he must make choices that are difficult not only for him, but also for those he cares about. Although at times he may seem inflexible, upon reflection we concede that he is consistent, honest, and true to his values, qualities that deem him a worthy companion.

At the beginning of Parshas Vayigash, when Yosef proposed to retain Binyomin as a slave in retribution for the alleged theft of the silver goblet, Yehuda rose to Binyomin’s defense and confronted Yosef. As the tensions grew and harsh words were exchanged, Yehuda delivered what appears to be a gratuitous insult against Pharaoh. “Ki Kamocha K’Pharaoh – You are just like Pharaoh, both of you are dishonest.” The Sifsei Chachamim explains that Yehuda told Yosef that he should not count on Pharaoh’s strength and protection because Pharaoh was not trustworthy. By appointing Yosef as the ruler over Egypt, Yehuda pointed out, Pharaoh was violating his own law which proscribed a former slave from becoming royalty. Had Pharaoh been an honorable person, he would have sought a way to change the law due to the current national crisis. By disregarding the law with impunity, he demonstrated his inherent dishonesty. This same dishonesty will one day cause him to betray you when you are in need of his protection. Yehuda’s point seems counter-intuitive. Why would Yosef feel threatened by Pharaoh’s decision to appoint him as the Viceroy? Pharaoh’s violation of that law demonstrated how much he respected Yosef and valued his services to the country. Wouldn’t that cause Yosef to be more confident in receiving Pharaoh’s protection – exactly the opposite of what Yehuda was trying to accomplish?

Yehuda understood a fundamental element of human nature. To accurately predict a person’s behavior, one needs to look beyond the immediate action and understand the midos (character trait) that motivated or allowed the person to act in a particular way. Ask yourself: Who would you more readily lend money to, the friend who agreed to help you cheat through your exams or the one who demurred and offered to study with you instead? Who is the better friend? Sometimes, what appear to be opposite behaviors can actually be consistent if you understand the pattern they follow. Your companion may seem nice to you, but if he is unkind to the waiter, he will likely be unkind to you once he no longer feels the need to impress you. One who betrays a friend, and shares another’s secret with you, is liable to betray your confidence when in different circumstances. These behaviors are not contradictory at all even though the results seem inconsistent. Pharaoh doesn’t like you, Yehuda told Yosef, he likes himself, and he will do whatever it takes to preserve the strength of his monarchy. Today he needs you to succeed; once that need passes, don’t expect any honorable treatment, because Pharaoh has demonstrated that he is not an honorable man.

This perspective should not only encourage us to seek out friends who are honorable and honest, but it can also give us the confidence to act on our convictions within the relationships that we find ourselves. I am not referring to stubbornness. Nobody enjoys being around someone who insists that something be done his way simply because it is his way. We all know stubborn people and we usually try to avoid them. I am referring to situations where you want to do the right thing, but are concerned that others may not understand or accept that decision.

We need to remember that every time a person exercises a good midah that midah grows stronger; the opposite is true as well. If your friend asks for your assistance in a dishonest endeavor, helping him does not make you a better friend; it makes you a worse friend because it corrupts your own sense of honor.

There are many decisions we make where we face a similar type of challenge. Every father who is kovea ittim (sets aside time for learning) realizes that time spent in the Beis is time away from his family. It is challenging to balance his wife’s and children’s legitimate needs for his help at home with his responsibility to teach by example the importance of limud hatorah. But once his schedule has been formulated, consistently maintaining those parameters - even when it is difficult - will show his family that his learning is very important to him, and he will ultimately earn their respect and support. Even if in the short-term his family would prefer that he be home, ultimately they will not only respect his determination but will benefit from it as well. Going to daven when he is supposed to, and going to learn when he is supposed to, can foster the proper midos to enable him to help his wife with chores and his children with their homework.

A famous 17th century poet once wrote “I could not love thee… loved I not honor more”. Honoring your seder need not come at the expense of honoring your wife; an honorable man excels at both.

The Jewish Trait of Mercy in Its Idyllic Mode Rabbi Sochet Associate Member, Young Israel Council of Rabbis

Come near me, if you please”. Rashi - גשו נא אלי ” [Yosef, upon revealing his true identity to his brothers, says [1 elucidates that Yosef saw that his brothers were backing away from him with fear, therefore he told his brothers to approach him. He then showed them that he was circumcised to prove to them beyond any doubt that he was of Israelite origin. The Chizkuni [2] asks how this proof is conclusive of his jewish identity. All Egyptians at that time had been circumcised as Rashi relates [3]. Also, the Ishmaelites, who were descended from Avraham, performed circumcisions on their children. Now the difficulty remains; if showing his circumcision was not adequate proof that he was an Israelite, why did he do it?

Reb Shlomo Astruc [4] explains that Yosef did not literally show his brothers his circumcision as this was unbefitting for someone of his stature. Rather, it was to suggest that he was circumcised like them, meaning that he is a member of the tribe without qualification. He was implying that as a member of the Jewish people he possessed the three character traits that the Rabbis [5] assert are distinctively Jewish: The Jewish people are by nature reserved, merciful and benevolent. By telling his brothers not to fear him, Yosef demonstrated the Jewish trait of being merciful to those who were injurious toward him.

These three traits are not merely graces which stem from Jewish societal order; they are innately present in each and every member of the Jewish people. Every Jew inherently possesses these beautiful traits. The Maharal [6] [7] explains further that these three traits are hereditary since they originate from the three Avos (forefathers) Avraham, Yitzchak, and Yaakov.

Benevolence originated with Avraham. The scriptural source the Gemarah quotes indicating that the Jewish people are Gomlei Chesed –munificent, is the pasuk [8] in which Hashem praises Avraham for teaching his to do acts of kindness and justice. Indeed, the Torah [9] describes at length - לעשות צדקה ומשפט descendants Avraham Avinu's exemplary acts of Chesed - charity.

The Gemarah derives the notion that the Jewish people excel in the midah of restraint from the so that awe of Him should be upon your faces". The Gemarah is - ובעבור תהיה יראתו על פניכם ,[pasuk [13 imparting on us that awe of Hashem, Yir'as Hashem, is the source for the midah of bushah, self-effacing, a reserved attitude. Similarly, the Torah [14] uses the term "Pachad Yitzchak – ‘the fear’ of Yitzchak" - to portray Yitzchak's relation to Hashem, because Yitzchak excelled in the Midah of Yir'as Hashem. And He will give you mercy". We find - ונתן לך רחמים [Mercifulness comes from Yaakov, as the pasuk says [10 May Hashem grant you mercy". (Yakov Avinu was - וקל שקי יתן לך רחמים that Yakov Avinu said [11] to his sons asking Hashem to grant his descendants mercy in the eyes of others in return for Yakov's own exemplary midah of rachamim; midah k'neged midah - quid pro quo - by the measure that a man measures he will be measured.) Yakov's mercy is also demonstrated in the description of the way he tended the flocks of Lavan [12]). We find an illustration in the Books of the Prophets of how the lack of these traits is manifested among the other nations. When the Jews first entered Canaan the Gibeonite tribe tricked Yehoshua () into a pact of non- aggression. Despite their deception, the Jews were committed to honor their treaty and supported the Gibeonites by giving them a nominal role within the Jewish community [15].

Many generations later when a famine came upon the land, Dovid the King inquired of Hashem as to the proximate cause of the famine. Hashem responded via the Urim VeTumim that Israel was being penalized for a number of transgressions, among which was the offense against the Gibeonites. [The is perplexed by this piece of Scripture, for no such an attack is previously mentioned. The Gemarah therefore suggests that this refers to King Saul's eradication of Nov, the city of Kohanim which effectively eliminated their source of livelihood for the Kohanim had supplied the Gibeonites with food and water]. As a result of this Hashem reprimanded the Jews with a famine. When Dovid approached the Gibeonites asking how he could make restitution for their grievance, they demanded a horrific price as recompense. They would not be mollified by anything less than the death of seven members of King Shaul's family[16]. Dovid HaMelech (King David) reacted to their outrageous demand by now the - והגבעונים לא מבני ישראל המה ;declaring that no Jew could marry a member of this Gibeonites tribe Gibeonites were not of the children of Israel, meaning that they could not possibly be Jewish because they lacked the most elementary Jewish traits of restraint, mercy, and kindness.

The quality of rachmonus as understood within the context of the Jewish faith may not coincide with the non- Jewish version of the trait of "mercy". Mercy is sometimes thought to be behaving generously to all, regardless of merit or circumstance. Yet the Gemarah [17] teaches us that it is forbidden to show mercy to those who lack the understanding that they have been granted grace. The logic behind this is that if you show forbearance in all circumstances you will eventually cause harm because the lesson that you impart is that bad actions bear no consequences. Additionally, the capacity for a human being to grant grace is finite and bestowing unconditional and unlimited clemency will drain the benefactor's resources and will eventually cause him to not have mercy on someone truly deserving of it. The three positive traits discussed here are typically associated as being "feminine". It is inherent in a woman's nature to be nurturing, kind-hearted, generous, giving [18], and modest. Indeed some commentators suggest the Hebrew word "rechem" – womb, as being related to the word "rachem".

Nonetheless, it is imperative upon all of us, both men and women, to possess all these traits yet there is distinction in the way the traits manifest themselves in men and women and there is both a benefit and a disadvantage to the trait of rachmonis in either of these manifestations, the feminine as well as the masculine. On the plus side it is of feminine nature to be compassionate indiscriminately. This nature can however became a disadvantage in that if such compassion is indeed limitless it might cause the patroness to reach a condition that we might describe as "burn out". She simply cannot give anymore.

The masculine disposition on the other hand is rather to be more demanding and less compassionate. However, this masculinity can be directed so that the male nature reflects mercy qualified with discernment. Both male and female natures are innately imperfect in regard to the proper application of mercy, and both traits need to be modified to optimal effect. (A woman might have an easier time at this because she is innately endowed with a merciful temperament).

We do say in certain tefillos (prayers) [19] 'kiracheim av al bonim, kein tiracheim Hashem oleinu - as a father has mercy on children, so too, should Hashem have mercy on us. Note the depiction of a father's mercy as the paradigm - and not a mother's. This can be understood in the light of what we just been discussed. Had we asked Hashem for mercy without placing it in the context of a father's love it would be understood as an unqualified outpouring of goodwill, somewhat in the instinctive feminine manner of nurturing without any limitations. But as argued above this is not the ideal expression of mercy. Optimal mercy is not without boundaries. By asking for Hashem's grace in the context of paternal rather than maternal love, we are pleading for ideal mercy; a sober, reasoned compassion constrained to Hashem's regulation.

We now return to Yosef. He was telling his brothers, “I possess the true midah of rachmonis. I have mercy on you because I see from the recent events that you are truly remorseful for your actions toward me. My mercy is not based on undiscriminatory forbearance, for that is not true mercy; that is lack of a sense of justice. My compassion which is conditional upon your sincere regret of your past wicked deeds, is real mercy, the ideal mercy”. The Rambam [20] actually writes [21] that one can question the Jewish identity of one who does not demonstrate these three character traits but rather their opposite. As such Yosef was also attesting without a doubt that he was actually Jewish- he was their brother Yosef.

[1] Bereishes / Genesis 45:4 [2] Reb Chezekiah ben Manoach was a 13th century French rabbi. [3] 41:55 [4] He lived in the fourteenth century and he authored the sefer Midrashei Hatorah. [5] See Tractate Yevamos 78B 79A [6] Rabbi Yehudah Lowey better known as the Maharal of Prague (1512- 1609) [7] On this Gemarah and in Nesiv ha'Bushah:1 [8] Bereishes / Genesis 18:19 [9] See the beginning of Parshas Vayera. [10] / Deuteronomy 13:18 [11] Bereishes / Genesis 43:14 [12] Bereishes / Genesis 31:38-40 [13] Shemos / Exodus 20:17 [14] Bereishes /Genesis 31:42 [15] See Yehoshua / Joshua 9:3-27 [16] See Shmuel / Samuel II chapter 21 [17] Tractate Berachos 33A [18] Note: this is seemingly a contradiction to the Gemarah in Tractate Bava Metziah 87A [19] In the selichos prayers [20] Rabbi Moshe ben Maimon ("") 1135- 1204. [21] Hilchos Issurei Biah 19:17

Meafar Kumi Rabbi Ronen Shaharabany Graduate, Young Israel Rabbinic Training Program

כתוב בפרשתנו, בשעה שיוסף התוודע לאחיו: "ויאמר יוסף אל אחיו אני יוסף העוד אבי חי, ולא יכלו אחיו לענות אותו כי נבהלו מפניו" ."ונממ" ולהבנ רמול ךירצ היה ?"וינפמ" אקווד ולהבנש בותכ עודמ ,דועו ?ולהבנ םיחאה קוידב הממ ןיבהל שי .(ג ,המ תישארב)

נראה לבאר בס"ד: מובא בספרים שהאחים חשבו שכמו שמאברהם ומיצחק יצא פסולת, דהיינו ישמעאל ועשיו, כן יצא מיעקב, דהיינו לומר על יוסף. וכשם שיצחק אהב את עשיו כי ציד בפיו, כן יעקב אהב את יוסף כי היה מראה את עצמו כצדיק, וכל דבר רע שהיה יכול אחיו היה מספר לאביו, כמו שכתב רש"י (בראשית לז, ב). וכן ראו אותו מסלסל בשערותיו וממשמש בעיניו כדי להראות יפה (רש"י שם). מזה דנו את יוסף כרודף, העלול לסכן או ח"ו אף להחריב את העתיד של כלל ישראל. לכן חשבו שבצדק זרקו את יוסף לבור ומכרוהו לעבד.

זה, ברגע שהאחים שמעו את המילים "אני יוסף", הם ראו והכירו שטעו בכל חשבונותיהם. עכשיו הם הכירו וגילו את ה"יוסף" עם כל דלונה בזוכ ןוימד אלא ,יתימאה ףסויה היה אל ,דבעל ורכמו רובל וקרזו ואנשו "וריכה" םהש "ףסוי"ה ."יוסף הצדיק" –האמיתי לבור ולמוכרו לעבד, זה בסדר גמור, ואף למצווה גדולה יחשב, עד שהחרימו את כל מי שיגלה מנגיעותם האישית. לזרוק רודף רשע ליעקב, ואף שיתפו את הקב"ה עמהם להשלים לעשרה לעשיית החרם (רש"י שם לז, לג). אבל לעשות כן לצדיק גמור, אדם קדוש איש –רגע ראו את יוסף הצדיק כפי שהוא באמת, כפי פנימיותו ותואבש ,תוימינפ ןושלמ םינפ ,"מפניווטהור?! אוי ואבוי! וזה שנבהלו " ולא כפי התנהגותו החיצונית, ומזה נבהלו. –צדיק וקדוש

אבא כהן ברדלא אמר, אוי לנו מיום הדין אוי לנו מיום התוכחה. יוסף קטנן של שבטים היה, ולא היו יכולים לעמוד בתוכחתו, דכתיב "ולא .(י ,גצ הבר תישארב) המכו המכ תחא לע ,לפי מה שהואנבהלו מפניו". לכשיבא הקב"ה ויוכיח כל אחד ואחד יכלו אחיו לענות אותו כי מה הדמיון בין התוכחה שקבלו האחים והתוכחה שאנו נקבל מהקב"ה לאחר מאה ועשרים? ומה הכוונה שהקב"ה יוכיח כל אחד ואחד ?"לפי מה שהוא"

זצ"ל (לקט רשימות עמ' כו) היה רגיל לומר בשעת קידוש לבנה: אדם עושה קידוש לבנה במשך המשגיח דליקווד רבי נתן ואכטפויגל מעולם לא נתן "שלום והאדם לעצמו,שבעים שנה ונותן לחבירו "שלום עליכם", ועוד מחפש מישהו שאפשר לומר לו "שלום עליכם". .עליכם", ועדיין לא נפגש עם עצמו

מי אנחנו? מי הוא יהודי? כולנו יודעים שיש לנו גוף ונשמה. לכן באפשרותנו לזהות (yfitnedi) את עצמנו באחת משתי הנוסחאות הבאות גוף שבתוכו נשמה, כלומר עיקר הזיהוי הוא עם הגוף, אלא שבתוך הגוף נמצאת גם נשמה. א. :(הע 'מע "ךמצע תא עד" רפסב בתכש יפכ) יהודי אינו –יה גוף, כלומר האדם מזדהה עם נשמתו, אלא שעליה ישנו לבוש הנקרא בשם "גוף". האמת ברורה נשמה שמלובש על ב. םדא ונשי םאה :אנ ןנובתנ ."ףוג" םשב ארקנה שובל אלא םניא ורשבו ורוע .גוף, יהודי הוא נשמה קדושה, חלק אלוה ממעל ממש כבר נמצאת בכביסה ובבוקר הוא לובש חולצה אחרת. כשם שברור לאדם המזהה את עצמו עם החולצה שהוא לובש? הרי בלילה היא אינו חולצה ומכנסיים, אלא אדם לבוש, כן יהודי אינו אלא נשמה הלבושה בגוף. שהוא

עצם א.בזה נבין שאנו עתידים להיות במצב דומה מאוד שבו היו האחים כשהכירו את יוסף. בהלת השבטים הייתה מחמת שני דברים: כל אותם הדברים האכזריים והנוראים ב.רה שיוסף הוא "יוסף הצדיק", ולא רודף העלול להחריב את כלל ישראל, כפי שחשבו. ההכ שעשו, הזריקה לבור, המכירה לעבד וכו', היו לאותו איש צדיק קדוש וטהור.

ותנו האמיתית. נראה ונכיר שאנו נשמה קדושה, כשאדם יעלה לשמים, הוא יגלה ויכיר מי הוא באמת. שם אין גוף או הסתרה אחרת למציא חלק אלוה ממעל ממש, הרבה יותר קדושים ונעלים מכל מלאכי עליון. נבהל עד מאוד מלהכיר את עצמנו כפי שאנו באמת, ומלראות את מההכרה שיוסף הוא שונה לחלוטין מהגוש עפר שאיתו הזדהנו כל ימי חיינו. זה יהיה כעין הבהלה שהרגישו השבטים –עוצם קדושתנו .ףדור אלו "קידצה ףסוי"

התאכזרנו על נשמתנו היקרה וטמאנו אבל יותר מזה, נבהל ונתבייש כשנראה שכל מעשינו הרעים היו נגד אותה נשמה קדושה! ינה רוחנית. והכנסנו אותו למקומות מטונפים, מבח –חלק מהקב"ה עצמו –אותה בגילולי יצרנו. לקחנו את הדבר הקדוש ביותר בבריאה השפלנוה עד עפר ובזינו אותה פעם אחר פעם עד אין חקר, על ידי שדיברנו עמה דיבורים אסורים, הסתכלנו עמה במראות אסורות, ועשינו עמה מעשים אשר לא יעשו (עיין בשערי תשובה שער א' אות י). והכל בשביל הנאות חולפות שלא יהיו להם זכר. המוח אינו יכול שה והבהלה מאותה הכרה.לסבול את הבו

,תיתימאה ותוימצעב הרכהה ידי לע ונייהד ,"לפי מה שהואזה שדייק אבא כהן ברדלא שעיקר התוכחה והבושה של כל אחד תהיה " השבטים לא הכירו את יוסף, ולראות מה הוא עשה לאותה נשמה קדושה על ידי חטאיו. נמצא שאנו במצב הרבה יותר גרוע מהשבטים; יהי רצון שנזכה להכיר את עצמנו עוד בעולם הזה, ולהתנהג עם עצמנו כפי שראוי להתנהג עם נשמה ו לא מכירים את עצמנו!ואילו אנ קדושה ועליונה, למען לא נבוש ולא נכלם לעולם הבא.

מאמר החכם צלתו?מאחר ויש לאדם דעה והשכל להציל עצמו, ולברוח מאבדן נשמתו, איך יתכן שירצה להעלים עיניו מה הרמח"ל NCYI Divrei Torah Bulletin - a Project of the Young Israel Council of Rabbis