Written by Rabbi Daniel Yaakov Travis
(based on a derasha from
HaGaon Rav Moshe Sternbuch shlita,
Ravad of Yerushalayim
Leil Shabbos)
Away From Home
"And Yosef called his firstborn Menashe [explaining that] 'The Almighty has made me forget all of my toil, and all of my father's house'" (Bereshis 41,51).
Yosef Hatzadik had endured a lot of hardship in his life. After his own brothers sold him into slavery, he was resold many times, pursued by Potiphar's wife, and finally thrown into a dungeon, where he languished for many years. Apparently, the source of his strength to go on was the unshakable emuna he had imbibed from Yaakov Avinu in his youth.
Yet we find that Yosef called his firstborn son Menashe, because he "forgot his father's house." Considering the outstanding chinuch that Yosef received from his father why would he choose such a name? Shouldn’t he have expressed anguish at his disconnection from his father's home?
Yaakov Avinu educated the young Yosef to be a tzadik and to live a life of complete holiness. However, as an adult, Yosef found that the Almighty had placed him in a position of great governmental power and prestige. This was nothing like the lifestyle for which Yaakov Avinu had groomed him.
Yosef understood that if the Almighty had made him Pharaoh’s prime minister, this was surely His will. But how could he reconcile himself to the fact that the destiny The Almighty had chosen for him was so vastly different from what his beloved father Yaakov had envisaged?
Yosef hatzadik had to rise to the challenge and change his attitude to become what was expected of one of Pharaoh’s inner circle. The only way that he could successfully accomplish this was to "forget" what he learned in his father's home. He accepted this challenge, and was able to adapt to this position as No. 2 in Mitzrayim.
Life After Death
At the end of Meseches Tamid we find "If a person wants to live he should kill himself." The commentators struggle to understand this baffling statement. How can life come through causing one’s own death?
The Brisker Rav explains that a person may encounter terrible and arduous trials in this world. In such cases, if he focuses on the pain he is experiencing, he will not be able to get on with life. Under such conditions, he has no choice other than to “deaden” himself in order to do what is necessary to survive, despite the excruciating pain.
Although the Brisker Rav was able to escape the slaughter of the Holocaust, his wife and three of his children suffered brutal deaths. After such a shattering loss, the pain was overwhelming. The only way that the Brisker Rav could continue with life was to separate from the feelings of the past, and start afresh in the present.
Rav Eliyah Lopian explained that even the greatest tzadikim have difficult making this break from their emotions. Rav Yochanan experienced overwhelming trials. All 10 of his sons died young, and he would carry around the bone of his tenth son in order to comfort others in their distress.
Yet the Gemarah at the end of Sanhedrin quotes Rav Yochanan as saying "Let moshiach come, as long as I do not have to see the suffering [that will moshiach’s arrival]." Rav Yochanan could not bear the thought of the great desecration of the Almighty's honor that would take place at the end of days. Even Rav Yochanan could not separate his feelings of pain from his great longing for moshiach.
During World War II, a Jew traveled from Eretz Yisrael to England. Rav Moshe Shneider, Rav Shternbuch's Rosh Yeshiva, hurried to speak to this Jew, in order to hear what was happening to the community in Eretz Yisrael. When Rav Shneider hard that Jews in Yerushalayim were desecrating Shabbos, he began to sob uncontrollably.
The next morning he called Rav Shternbuch and told him, "Rav Moshe, did you hear what is going on in the Palace of the King? Who can imagine the great anguish of the Shechinah that there is chilul Shabbos in Yerushlayim. After hearing about this I was not able to sleep the whole night."
For a true servant of his Creator, the experience of spiritual anguish is deep and excruciating. This gives us some insight into the emotions that Yosef was prone to in Pharaoh’s palace, and yet he did not succumb to them. Yosef Hatzadik, was able to separate his emotions from his actions and conduct himself impeccably as a servant of his true King.
Even when his heart was stirred by seeing his brothers after so many years of separation, Yosef was able to control his feelings and speak to them harshly. Once Yosef had made up his mind that he would serve the Almighty no matter what, no obstacle was too great.
Daily Accounting
Another tool that helped Yosef overcome the challenges he faced in Mitzrayim was cheshbon hanefesh – a daily accounting of his deeds. The Zohar writes that there is a special place in Gan Eden for mora d'chusbana, people who undertake a regular cheshbon hanefesh. Every night before going to sleep, a person should think through the day and consider whether aspects of his conduct need improvement.
The Torah writes that everyone left the house of Potiphar and left Yosef alone. Targum Unkelus reveals the deeper meaning in these words. Each day when Yosef hatzadik was alone, he performed a cheshbon hanefesh.
While in jail, Yosef asked Pharoh's steward to have mercy on him, and to intercede on his behalf for his release. Perhaps Yosef relied on steward more than was necessary, and thought that he would bring about his release. Therefore he was punished with two extra years in jail. Yosef recognized his error through his cheshbon hanefesh, and immediately did teshuva for his lack of trust in the Almighty.
Although a person is obligated to do hishtadlus to get what he needs, he must be very careful of relying on hishtadlus too much. The Vilna Gaon believed that a person should trust fully in the Almighty and when possible, avoid doing anything. His students reported that they saw constant miracles living their life in this manner.
Although the Brisker Rav is known for being a Torah giant, Rav Shternbuch said that his level of trust in the Almighty was even more remarkable than his scholarship. Before undertaking any worldly endeavor, he would take the time to figure out if it was really necessary. The Brisker Rav felt that any action which could be avoided pulled him away from his complete trust in his Father in Heaven.
Beyond History
As we read Sefer Bereishis, we sail through thousands of years in a three-month period. When learning these parshos, we must not fall into the trap of regarding them as a quick review of Jewish history. The main focus of these parshos is to teach us yiras shamayim.
At the end of Megilas Esther it is written: "And the King Achesverosh decreed a tax on the land and the islands of the sea. And all of the acts of his power and might, and the full account of the greatness of Mordechai which the king advanced him is written in the book of chronicles of kings of Madai and Paras." This is apparently superfluous information. Why is it important that we should know this?
Rav Chatzkel Abromsky explained that if one is looking for historical documentation, the place to find it is not in Megilas Esther. Rather one should look in the chronicles of Paras and Madai to find all of the historical details. The Megilah, like the account of the Avos and Yosef and the rest of the Torah, is here only to teach us how to be true servants of the Almighty.
(HaRav Shternbuch's shiurim on the parsha are being prepared to be published as a sefer. For information about dedication opportunities contact dytravis@actcom.com.)
