The Israel Koschitzky Virtual Beit Midrash

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Yeshivat Har Etzion

Yosef's courageous defiance of Potifar's wife's advances renders him the paradigm of self-control and restraint. "Yossef HaTzaddik," as he is known, demonstrated how far will-power and spiritual consciousness can extend, to the point where one can overcome the strongest challenges, so long as he possesses sufficient resolve and determination.

Interestingly, however, specifically his inability to exercise self-restraint seems to have contributed to his decision to finally reveal his identity to his brothers. The verse states that just prior to his unveiling of his disguise, Yosef was unable "le-hit'apek." Rashbam explains this phrase to mean that whereas heretofore Yosef had the wherewithal to overcome his strong, fraternal emotions towards his brothers, at this point he simply broke down. He could no longer contain himself, and felt compelled to truly become their brother once again. (Other commentaries - most notably, Rashi - interpret the verse differently.)

Why is it that Yosef, the master of self-control, suddenly loses his composure and emotional discipline?

The answer seems to be that Yosef's emotions directed themselves in accordance with his value system. Fraternal love and affection earned a respectable place in his hierarchy of values; his physical attraction towards a gentile, married woman was clearly suppressed by his demanding moral code. Yosef HaTzaddik mastered the art of self-control; he channeled his emotions in the directions determined by his strict ethical standards. Regarding the virtuous emotion of brotherly love, his feelings overflowed beyond control. When it came to the sinful desires of a forbidden relationship, his feelings were kept in check.

Essentially, herein lies the secret of overcoming one's improper tendencies. The stronger the resolve, the more one reinforces within him the conviction to do what's right, and the more his temptation for sin will give way to his inner will to do good. Yosef's self-control could not help him overcome his affection towards his brothers; but it was his self-control that directed his emotion away from Potifar's wife and towards his righteous brothers.

[Prepared by David Silverberg.]

Parashat Vayeshev describes Potifar's attempt to seduce Yosef and his heroic resistance to her efforts. The verse states, "He refused; he said to his master's wife... How could I do this great evil, and I will have sinned against God?'"

Generally, the verse is understood as if a colon appeared after the opening word of the verse - "Vayema'en" ("He refused"). That is, the rest of the verse describes his refusal, expressed in his comments to Potifar's wife. However, Rav Itzele' of Volozhin notes that a "pesik" (separation mark) appears after the word "Vayema'en." Additionally, the unusual cantellation note, the "shalshelet," which dictates the tune to be chanted with the word "Vayema'en," sets the word apart from the rest of the verse.

Rav Itzele therefore suggests that the verse in fact tells of two different stages of Yosef's refusal to Potifar's wife. Firstly, he refused, no questions asked. His instinctive response was an unquestionable, unequivocal "No!" This reaction involved no thought process whatsoever; the act itself was so unthinkable that not a millisecond of hesitation was ever entertained. Thereafter, Yosef proceeded to explain to Potifar's wife why he could not satisfy her wishes.

If this interpretation is correct, then Yosef's response to Potifar's wife involved, first and foremost, instinct. Yosef's impulses had been conditioned by his moral sense and commitment to Torah, to the point that inappropriate behavior could not even be entertained.

For us, perhaps the lesson is the constant reinforcement of the ideals of Torah and mitzvot. By studying Torah, we learn what God expects of us, we learn what He deems appropriate and what not. This process conditions our characters accordingly, as we incorporate within us the values of the Torah. The more we learn and develop a sense of right and wrong, the more these principles become part of our natural instinct, and the more we will be naturally inclined to pursue mitzvot and avoid aveirot.

[Prepared by David Silverberg.]

Rashi quotes a Midrash that Ya'akov sought to dwell in tranquility, bringing Hashem's anger upon him in the form of the story of Yosef. "The righteous seek to dwell in tranquility?" asks Hashem, "Is it not enough what is set aside for them in the next world that they also seek tranquility in this world?"

A person finds himself in this world possessing various talents, abilities, and interests. All kinds of opportunities and activities stand before him awaiting his choice. How they choose will depend on how they understand the world and their role within it. One perspective is to look at one's talents and interests, and on that basis choose for himself a role. Another is to look at the world, to perceive what it needs and lacks, and to try and fill that need. This idea is expressed in Pirkei Avot in several places, such as: "In a place where there are no men, try to be a man" (2:6). [Other instances are Chapter 1, Mishna 10 and Chapter 2, Mishna 20.]

Ya'akov Avinu had undergone tremendous hardship during his lifetime until this point. He felt that he had put in the effort required of him and had earned the right to a comfortable existence. While it is not for us to judge Ya'akov, what the midrash is telling us in other words is the statement in Pirkei Avot: "The work is not for you to finish, but you are not free to desist from it." (2:20) Ultimately man was created to serve the needs of the world (see Bereishit 1:15). Each person, in his attempt to understand himself, should view his unique talents not as ends in themselves, to be enjoyed, but as means which allow him to serve the world in his own unique way.

[Prepared by Danny Eisenberg.]

Of the berakhot recited upon the lighting of the menorah, one stands out in an intriguing manner. We say: "Blessed are you...who made miracles for our ancestors in those days at this time." The Sages all clearly understood this berakha to refer to the miracle of the lights of the menorah in the Temple, burning for eight days, even though there was only enough oil for one.

On the surface of the matter, all seems fine. However, when examined in comparison with other berakhot, we find that not only are there no other instances where a blessing is said regarding a miracle that enabled us to fulfill a mitzva only (as opposed to a miracle that saved us form annihilation) but that we were not even obligated to fulfill the mitzva at that time anyway – since they were exempt from any kindling of light while there was no oil with which to light. "Oness Rachmana patrei" – when something happens beyond one's control, the Torah exempts one from any obligation or culpability.

The Sfat Emet (R. Yehudah Arye Leib of Gur, 1847-1895) explains his understanding of the miracle of Chanukah and its intended purpose, and in so doing answers our question.

He is exacting in the syntax of the berakha – "who made miracles for our forefathers" – and highlights how at that time, the Jewish people had hit an extreme low point as a result of both the internal religious and national weakening that came from the intrusion of Greek culture and religion into Jewish society, and also from the humiliations and suffering that the people had to endure.

Because of this, directly after Hashem caused the defeat of the Hellenist forces, He made miracles in order to raise up the hearts and spirits of the Jewish people – and they, consequently, accept upon themselves anew, the yoke of God's kingship – to serve Him in joy and with full hearts. It was by way of these miracles that the people rededicated themselves to the service of God, and is the true meaning of the name of this holiday – "Chanukah – Rededication."

This also explains why we learn in the gemara (Shabbat 21b) that it was only a year later that these days were fixed in the calendar as a festival and special prayers of felicitation and praise were assigned. Normally, one would not expect a miracle that allowed a mitzva to be performed, to be commemorated by the institution of a Yom Tov, and if it were - then why wait a year? The celebration – thanks and praise - should have been immediate!

With the Sfat Emet's above explanation of the miracle, we can understand that:

Had it not been for these miracles, the people would have been unable to find the strength to return to the worship of God. These miracles revived the spirits and souls of our ancestors, and this is why the sages fixed their commemoration as a holiday.

[Prepared by Reuven Lavi.]

In the end of this week’s parasha, as Yoseif sits in jail in Egypt, God’s divine guidance develops an opportunity for him to attain his release. Par'oh's butler and baker and jailed together with Yoseif, and they each dream a strange dream. Yoseif interprets the dream of the butler to mean that the butler will be freed in three days’ time; this comes true, and sometime after the butler is released, he tells Par'oh of Yoseif’s skills, and Yoseif himself is released. As for the baker, his fate is not quite as positive. Yoseif interprets his dream to mean that he will be killed in three days, and that too comes true.

The Meshech Chochmah asks an intriguing question: we understand perfectly well why God directed events to be such that the butler would be jailed, for if he weren’t, Yoseif would not have been freed later on. However, why was it important that the baker, too, be jailed (or at least, why do we have to hear about it in the pesukim)? What does he add to the story? Wouldn’t Yoseif have been freed by the butler’s account to Par'oh anyway?

The Meshech Chochmah responds by explaining that had the baker not been there, Yoseif would have only interpreted one dream – the butler’s – and that interpretation would have been a positive one. The butler would have thought that Yoseif was giving him a positive interpretation simply to lift his spirits, and he would not have been convinced of Yoseif's abilities as an interpreter of dreams. Therefore, when Par'oh was later looking for someone to interpret his own dreams, the butler would not have thought to mention Yoseif. It was only because the butler saw the negative interpretation given to the baker that he knew Yoseif was speaking the truth and not simply trying to comfort them. Thus, when both interpretations came true, he felt confident recommending Yoseif's services to Par'oh, thus securing Yoseif's release.

[Prepared by Reuven Weiser.]

The tragic episode of Yosef's sale is followed by the puzzling incident of Yehuda and Tamar. The Torah introduces this section with the phrase, "It was, at that time, Yehuda went down from his brothers…" He entered into a partnership with Chira, a man from a place called Adulam. According to the simple meaning of the text, the phrase "went down" refers to topographical descent: Yehuda went from the highlands of Chevron, where the family lived, down towards the Judean desert, where Adulam is situated. Chazal, however, add a deeper meaning to the verse. The brothers "lowered" Yehuda from his stature of leadership in the aftermath of Yosef's sale. As the recognized leader, he could have prevented the tragedy.

Interestingly, though, the verse attributes the descent to Yehuda himself, not his brothers: "Yehuda went down from his brothers." Even if we accept the Midrashic interpretation, we must explain why the Torah presents the "descent" as Yehuda's initiative. Apparently, the brothers demoted Yehuda and he consented without protest. He recognized his failure and accepted the consequences. Once the brothers decided to "lower" him, he immediately "lowered" himself.

In fact, the episode of Yehuda and Tamar itself reflects this great attribute of Yehuda. The story ends with his heroic confession of having fathered Tamar's children. The Torah portrays Yehuda as far from perfect, but always prepared to sincerely admit to his mistakes and bear the responsibility thereof. The rebbe of Kotzk views Yehuda's marriage after Yosef's sale as the initiation of his teshuva process - procreation is the first mitzvah in the Torah. Aware of his failure, Yehuda lowers himself and starts his life anew. He rebuilds his character and, ultimately, his leadership. As Chazal point out, this incident sowed the seeds of the Davidic line, Yehuda's return to royalty.

Yehuda's name is related to the verb "hoda," to confess. This attribute which he represents signifies a critical characteristic of leadership. Like everyone else, kings and rulers make mistakes. Only they cannot afford to ignore them. A true leader is one who is willing to acknowledge his shortcomings and commit himself to overcoming them. Yehuda, the ultimate "confessor," was truly destined to serve as the royal tribe of Israel.

[Prepared by David Silverberg]

The concept of hidur mitzva, beautifying the commandments, assumes a prominent role on the holiday of Chanuka. The gemara (Shabbat 21b) describes two levels of hidur above and beyond the minimum requirement of one flame per household, mehadrin adds one flame per member of the household, and by adding flames for each day we achieve the ultimate level of mehadrin min ha-mehadrin. This custom of mehadrin min ha-mehadrin has become the standard practice.

Our desire to light the candles in the best possible manner parallels the lighting of the Chashmonaim that led to the miracle. For as many commentators have pointed out, their entire effort was in some sense unnecessary. They could have relied upon the principle that impurity is deferred for the community. This principle permits the bringing of the paschal offering by those that are impure if the majority of Israel is impure. Similarly, it would have allowed the Chashmonaim to light the menora with impure oil in that time immediately following the war when most of Israel was surely impure. However, the Chashmonaim were not satisfied to rely on this principle. At this moment of conquest over the spiritual oppression of the Greek, expressed in the rededication of the temple service, the Chashmonaim intended to solidify the purity of their service to God. They would perform the command of the lighting of the menora in its pristine form, with only the purest of oils. In this way they fully expressed the failure of the Greeks to contaminate the purity of the Torah and its laws. In this way we express our understanding of their actions.

[Prepared by Daniel Wolf.]

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