The Weekly Dvar Torah
Volume I Issue #32
In Between the Lines and Behind the Scenes
Vayigash
Adapted from the wisdom of Rav Meir Simcha HaCohen of Dvinsk from the Meshech Chochmoh and Rav Tzadok HaCohen from Pri Tzadik and other works.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated to the Israeli soldiers and civilians who stand courageously in harm's way. May Hashem protect them and all of Israel
This week's Torah portion opens with the verse "Yehuda stepped forward and said…" The Torah goes on to describe how Yehuda delivered an impassioned appeal to Yosef whom he still thought was a hostile Egyptian viceroy. Yehuda politely, but forcefully, requested that Yosef release Binyomin and allow Yehuda to remain behind as a slave in Binyomin's stead. The medrash comments that in his petition to Yosef, Yehuda was prepared for three courses of action: war, appeasement, and prayer. It is clear how Yehuda was ready for war. Yehuda was willing to resort to force if that was the only means of securing Binyomin's release. On the other hand, Yehuda carefully crafted the language of his appeal to Yosef in such a way it would not affront Yosef nor serve as an arrogant provocation. This is what the medrash means when it says that Yehuda also readied himself for appeasement. However, what does the medrash mean when it says that Yehuda utilized prayer? We find no explicit mention of Yehuda praying in these verses.
To explain the medrash, Rav Tzadok HaCohen of Lublin cites a fascinating concept from the great Kabbalist Rav Menachem Azaria. When a person makes a verbal request for help from another human being, he should simultaneously be speaking to Hashem, in his heart and asking the Almighty for assistance. This principle can be illustrated from the verses in the second chapter of the Book of Nechemia. Nechemia was one of the great advisors of the Persian emperor Darius. Nechemia took advantage of an opportune time to request from the emperor to allow the Jewish people to rebuild the Holy Temple that had been destroyed by the Babylonian King Nebuchanedzer. A careful examination of verses 2:4-5 reveals this concept. "The King said to me: what is your request? I prayed to the G-d of heaven; and said to the King: If it is good for the King, and if your servant is in good standing, [my request is] that you send me to Yehuda, to the city where my ancestors are buried and [allow] me to rebuild it [the Temple]." Although the verse states that Nechemia prayed to Hashem, it does not explicitly mention any words of prayer. In fact, the superficial reading of the text suggests that the Nechemia directed his words only to Darius. However, in reality Nechemia focused his heart and his words to the "G-d of heaven" and used ambiguous language that could be understood by the king and others as directly addressing the king. Every time he used the word 'king' Darius thought that Nechemia was speaking to him alone while in truth Nechemia's main focus was to communicate with the King of all kings.
Rav Tzadok applies this concept to Yehuda's dialogue with Yosef. While in his articulated words Yehuda was only addressing Yosef, in his heart he was also praying to Hashem. Rav Tzadok demonstrates this with a close analysis of the wording of verse 44:18. "Yehuda stepped forward and said: my master; may your servant speak of a matter in the ears of my master, have not anger upon your servant for you are like Pharaoh." When Yehuda said "my master" he was not just speaking to Yosef, but in his heart he was also directing his words as a supplication to Hashem. There is an important lesson to be learned from this. Often we find ourselves in situations where it seems that another person has the power to help us. We must recognize that notwithstanding the resources and goodwill the other person may possess, ultimately it is Hashem who will decide our fate. Therefore when formulating our request for help, it is essential that our words be directed toward Hashem no less than to the person who's assistance we are seeking. While our expressed words are directed to another person, in our hearts we should direct our words and trust to Hashem.
When Yehuda told Yosef that "you are like Pharaoh" he was not merely flattering Yosef for his extraordinary leadership powers, but expressing an important fundamental. Even the great monarch Pharaoh was nothing more than an agent of Hashem. Neither Yosef, nor even Pharaoh himself could do anything to harm anyone if not for the decree of Hashem's will. Gentile kings and rulers, albeit not conscious of the fact, are in fact merely agents to carry out the will of Hashem.
After the Jewish people were exiled from their land and could no longer be governed by the direct agency of Hashem's kingship, the rulers and governments of the lands where the Jewish people found refuge became unknowing and sometimes unwilling emissaries to carry out the will of Hashem. This is the concept of the Shechinah in exile. Hashem's dominion over the world is masked by the front of men who appear to be directing world events. Often, what appears to be the actions of the "movers and shakers" of the global geopolitical scene is in reality an allusion. In truth Hashem is tilting and molding their hearts to carry out his master plan for the Jewish people and mankind. This is an important concept to bear in mind at times of international political and economic turmoil such as we are now experiencing.
In light of this we can better appreciate an important insight in verse 46:2 "Hashem said to Israel in visions of the night: Yakov, Yakov; Yakov replied behold I am here." Rav Meir Simcha of Dvinsk points out that although Hashem had appeared many times to Avraham and Yitzchak, this is the first time that the Torah mentions a prophecy at night. This is because Yakov, poised to descend into exile in Egypt, was filled with trepidation for the welfare of his fledgling nation in a foreign land. The darkness of exile was about to begin. Hashem assured Yakov that just as he dwelled with them in the land of Israel so too would he continue to rest his Shechina upon them even when they would be forced to dwell in foreign lands.
Notwithstanding Hashem's assurance to dwell in their midst even when in exile, the Talmud teaches us that there our nation suffered a monumental loss when it was expelled from the land of Israel. The period of prophecy ended because the Shechina would not dwell outside the land of Israel. This would seem to contradict the reassurance that Hashem gave to Yakov that He would accompany them in exile. The resolution to this problem can be found by understanding the story of the prophet Yechezkel who was able to prophesize even while in exile. Our sages ob"m teach us that the reason for this is because previous to Yechezkel's awesome prophecies that he delivered in Babylonia he had already prophesized in the land of Israel. Once the power of prophecy was achieved in Israel it could continue even after being banished from the land. Once the Shechina rested upon him in the land of Israel it could continue to dwell with him even in exile.
Similarly, explains Rav Meir Simcha, that if, G-d forbid, the Jewish nation detaches itself from its glorious past as an ancient people with a sacred mission, the rule that the Shechina does not dwell outside of the land of Israel will be manifest. In that event the nation will find itself abandoned and vulnerable to the aggressive whims of the gentile nations that surround them. But so long as they view and conduct themselves as befitting an ancient nation deeply rooted in the ways of it sacred forefathers they can be assured that the Shechina will dwell with them even in exile. When we behave in a way that demonstrates connection and continuity with our illustrious past when the presence of the Shechinah was a palpable reality in the Holy Temple, we can be certain that Hashem will continue to cast the shielding shade of his presence upon us. May Hashem bless his people with shalom.
By Rav Yitzchak Schwartz Rosh Yeshiva Orchos Chaim Jerusalem
yschwartz@orchos.org.
This publication, Zichron Yehoshua, is in memory of Yehoshua Yakov ben Moshe-Jeffrey Nussbaum through a generous grant from Dr. Eric Nussbaum and family.
This issue is dedicated to the Israeli soldiers and civilians who stand courageously in harm's way. May Hashem protect them and all of Israel
This week's Torah portion opens with the verse "Yehuda stepped forward and said…" The Torah goes on to describe how Yehuda delivered an impassioned appeal to Yosef whom he still thought was a hostile Egyptian viceroy. Yehuda politely, but forcefully, requested that Yosef release Binyomin and allow Yehuda to remain behind as a slave in Binyomin's stead. The medrash comments that in his petition to Yosef, Yehuda was prepared for three courses of action: war, appeasement, and prayer. It is clear how Yehuda was ready for war. Yehuda was willing to resort to force if that was the only means of securing Binyomin's release. On the other hand, Yehuda carefully crafted the language of his appeal to Yosef in such a way it would not affront Yosef nor serve as an arrogant provocation. This is what the medrash means when it says that Yehuda also readied himself for appeasement. However, what does the medrash mean when it says that Yehuda utilized prayer? We find no explicit mention of Yehuda praying in these verses.
To explain the medrash, Rav Tzadok HaCohen of Lublin cites a fascinating concept from the great Kabbalist Rav Menachem Azaria. When a person makes a verbal request for help from another human being, he should simultaneously be speaking to Hashem, in his heart and asking the Almighty for assistance. This principle can be illustrated from the verses in the second chapter of the Book of Nechemia. Nechemia was one of the great advisors of the Persian emperor Darius. Nechemia took advantage of an opportune time to request from the emperor to allow the Jewish people to rebuild the Holy Temple that had been destroyed by the Babylonian King Nebuchanedzer. A careful examination of verses 2:4-5 reveals this concept. "The King said to me: what is your request? I prayed to the G-d of heaven; and said to the King: If it is good for the King, and if your servant is in good standing, [my request is] that you send me to Yehuda, to the city where my ancestors are buried and [allow] me to rebuild it [the Temple]." Although the verse states that Nechemia prayed to Hashem, it does not explicitly mention any words of prayer. In fact, the superficial reading of the text suggests that the Nechemia directed his words only to Darius. However, in reality Nechemia focused his heart and his words to the "G-d of heaven" and used ambiguous language that could be understood by the king and others as directly addressing the king. Every time he used the word 'king' Darius thought that Nechemia was speaking to him alone while in truth Nechemia's main focus was to communicate with the King of all kings.
Rav Tzadok applies this concept to Yehuda's dialogue with Yosef. While in his articulated words Yehuda was only addressing Yosef, in his heart he was also praying to Hashem. Rav Tzadok demonstrates this with a close analysis of the wording of verse 44:18. "Yehuda stepped forward and said: my master; may your servant speak of a matter in the ears of my master, have not anger upon your servant for you are like Pharaoh." When Yehuda said "my master" he was not just speaking to Yosef, but in his heart he was also directing his words as a supplication to Hashem. There is an important lesson to be learned from this. Often we find ourselves in situations where it seems that another person has the power to help us. We must recognize that notwithstanding the resources and goodwill the other person may possess, ultimately it is Hashem who will decide our fate. Therefore when formulating our request for help, it is essential that our words be directed toward Hashem no less than to the person who's assistance we are seeking. While our expressed words are directed to another person, in our hearts we should direct our words and trust to Hashem.
When Yehuda told Yosef that "you are like Pharaoh" he was not merely flattering Yosef for his extraordinary leadership powers, but expressing an important fundamental. Even the great monarch Pharaoh was nothing more than an agent of Hashem. Neither Yosef, nor even Pharaoh himself could do anything to harm anyone if not for the decree of Hashem's will. Gentile kings and rulers, albeit not conscious of the fact, are in fact merely agents to carry out the will of Hashem.
After the Jewish people were exiled from their land and could no longer be governed by the direct agency of Hashem's kingship, the rulers and governments of the lands where the Jewish people found refuge became unknowing and sometimes unwilling emissaries to carry out the will of Hashem. This is the concept of the Shechinah in exile. Hashem's dominion over the world is masked by the front of men who appear to be directing world events. Often, what appears to be the actions of the "movers and shakers" of the global geopolitical scene is in reality an allusion. In truth Hashem is tilting and molding their hearts to carry out his master plan for the Jewish people and mankind. This is an important concept to bear in mind at times of international political and economic turmoil such as we are now experiencing.
In light of this we can better appreciate an important insight in verse 46:2 "Hashem said to Israel in visions of the night: Yakov, Yakov; Yakov replied behold I am here." Rav Meir Simcha of Dvinsk points out that although Hashem had appeared many times to Avraham and Yitzchak, this is the first time that the Torah mentions a prophecy at night. This is because Yakov, poised to descend into exile in Egypt, was filled with trepidation for the welfare of his fledgling nation in a foreign land. The darkness of exile was about to begin. Hashem assured Yakov that just as he dwelled with them in the land of Israel so too would he continue to rest his Shechina upon them even when they would be forced to dwell in foreign lands.
Notwithstanding Hashem's assurance to dwell in their midst even when in exile, the Talmud teaches us that there our nation suffered a monumental loss when it was expelled from the land of Israel. The period of prophecy ended because the Shechina would not dwell outside the land of Israel. This would seem to contradict the reassurance that Hashem gave to Yakov that He would accompany them in exile. The resolution to this problem can be found by understanding the story of the prophet Yechezkel who was able to prophesize even while in exile. Our sages ob"m teach us that the reason for this is because previous to Yechezkel's awesome prophecies that he delivered in Babylonia he had already prophesized in the land of Israel. Once the power of prophecy was achieved in Israel it could continue even after being banished from the land. Once the Shechina rested upon him in the land of Israel it could continue to dwell with him even in exile.
Similarly, explains Rav Meir Simcha, that if, G-d forbid, the Jewish nation detaches itself from its glorious past as an ancient people with a sacred mission, the rule that the Shechina does not dwell outside of the land of Israel will be manifest. In that event the nation will find itself abandoned and vulnerable to the aggressive whims of the gentile nations that surround them. But so long as they view and conduct themselves as befitting an ancient nation deeply rooted in the ways of it sacred forefathers they can be assured that the Shechina will dwell with them even in exile. When we behave in a way that demonstrates connection and continuity with our illustrious past when the presence of the Shechinah was a palpable reality in the Holy Temple, we can be certain that Hashem will continue to cast the shielding shade of his presence upon us. May Hashem bless his people with shalom.