Parhsa Miketz and Parsha Vayigash, both deal with revealing what is hidden. Previously in Parsha Vayeishev , each of the three times that Yosef revealed a dream to his brothers, their hatred of him increased. When Israel (Yakov) sent Joseph to Shechem to find out about the well being of the brothers, they threw him and a pit, and he was sold into slavery, and taken down to Egypt.

Miketz: In Egypt Joseph was hurried out prison over to Pharoh to interpret his dream. He is given a new name by  Pharoh; Zaphenath-paneah. which means according to Rashi and Rashbam means “he who explains what is hidden”.

An interesting way to look at, the longest sustained narrative in the Torah, is how can we consider the actions of the Joseph and his brothers as “mistakes” when we see that it is through these mistakes, that G-d’s plan is enacted. There are different opinions about how we can understand and learn from the actions and yes sometimes even mistakes, of the Avos (fathers) and the 12 brothers, the sons of Yakov. One opinion might lead one to view the 12 brothers and the Avos as superhuman perfect tzadikim and therefore beyond reproach. I know of at least one Rabbi, Rabbi Samson Raphael Hirsch,  who will point out the mistakes of the Avos, especially since we may be able to learn from them.

From my own perspective I feel that it may be more important that we can relate to the Avos, and particularly to Joseph and his brothers on a personal and human level. The reason for my opinion is that: if we continuously place these important figures on such a high level as if they can do no wrong, then we will not really be in a position to understand their greatness when they deal with the consequences of their actions.

For example the greatness of Yehuda does not come from his being so wise that he never makes any mistakes. No, the greatness of Yehuda, for example with the matter of Tamar, comes from his admitting of his error, and accepting the responsibility and the consequences of his actions. If we attempt to relate to the Avos and most particular Yakov’s 12 sons, as real people, then we can formulate ideas such as the following:

Imagine if you were Joseph, and you ample time to ponder your life while imprisoned in a foreign country for some unknown period of time, perhaps even the rest of your life. Your mind could theoretically take you in the direction of pondering how you got there in the first place. You might come to ask yourself something along the lines of, “Why did I ever tell my brothers, about my dreams?” Indeed you might, right at that very moment make a nedder, not to ever speak of dreams again. This, thank G-d was not the case with Joseph. Chazal go on to tell us that from the root of Joseph will come Mashiach ben Yosef.

Now how about Yehuda? Yehuda takes on the roll of spokesperson when he tells his brothers “What gain will there be if we kill our brother and cover up his blood” Genesis 37:26 Artscroll. While as usual there are at least two different opinions as to what he should have said, according to his brothers who were committed to the plan of ridding themselves of Joseph. The end result is clear, Yehudah spoke up, expressed his opinion, offered up his own plan and then was diminished in the eyes of his brothers, and suffered negative consequences.

If allow ourselves the option of looking at the 12 brothers, using human values, we again can imagine that something must have welled up in Yehudah, when he realized that the brothers were having difficulty in convincing Yakov to allow Yakov, to come down to Egypt. Yet, Yehudah’s powers of persuasion were again required, and Yehuda did not reamain silent and again stepped up, and came up with a plan, and made a promise to Yakov his father, pledging his soul as collateral. Yehuda told his father Yakov that it would have be that he would have sinned against his father for all time if he did not return with Benjamin.

Incoming search terms:

• did@tells metta ua

No related posts.