Eyes Of Yosef

The Mishna Zevachim (112b) says that in Mishchan Shiloh the maaser sheni and kadshim kalim could be eaten in any place that was within eyesight of the Mishkan.  In the Mikdash it was eaten within the walls of Jerusalem.  The Gemarah (118b) says רבי אבהו אמר אמר קרא בן פרת יוסף בן פרת עלי עין עין שלא רצתה לזון וליהנות מדבר שאינו שלו תזכה ותאכל כמלא עיניה.  What is the connection between Yosef not taking the wife of Potifar and koshim kalim eaten within eyesight?  The Gemarah says that the descendants of Yosef are not affected by yetzer harah בן פורת עולי עין, why are they above ayin harah?  

Yosef says ועתה אל תעצבו ואל יחר בעיניכם כי מכרתם אתי הנה כי למחיה שלחני אלקים לפניכם.  Yosef's perspective of life is to see the good in things. Even the heinous act of being sold into slavery is seen by Yosef as just a means of setting up Klal Yisrael in Egypt.  Even more than this, when he repeats this to the brothers after Yaakov's passing, he says וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אלקים חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־רָֽב׃ וְעַתָּה֙ אַל־תִּירָ֔אוּ אָנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם וְאֶֽת־טַפְּכֶ֑ם, not only does he tell them not to worry, but he would take care of them because his descent to Egypt turned positive.  This is despite the fact that the brothers did not have any intension of doing anything for the success of Yosef, nonetheless the fact that it turned positive was reason to be positive toward his brother as well (see Tanya end of Ch. 12, Likutay Sichos volume 5 Vayigash sicha 2 footnote 48.)  It is the ability of Yosef to see the good even in what appears to be bad that made him the perfect man to be able to reverse the bad fortunes of the famine. 

It is this eye of goodness that Yosef has which allows him to see kedusha even beyond the walls of kedusha.  The positive eye of Yosef allows him to perceive kedusha even into areas which are beyond the walls of kedusha.  Therefore, his Mishkan allows maaser and kodshim kalim to be eaten in anything within eyesight.  Even that which is beyond the boundary can be elevated (Rav Kook in hesped on Hertzel and Shmuot Reyah.)  This is what allows Yosef to not be affected by ayin harah.  Those affected by ayin harah it means they are affected by external surroundings and events.  Someone who needs external validation and acceptance is affected by how others view him.  Someone who is able to rise above external negative events is not bothered by the view of others and therefore the evil eye is counterbalanced by his good eye (see Ein Ayah Berachot 55b translated on marehkohen.com) 

Seeds of Geulah

Chazal say (Megillah 13b) that הקב"ה מקדים רפואה למכה.  If so, that is the case with the Churban and as it relates to 10 Teves, which marks the beginning of the downfall.  What is the refuah?  The Rebbe says (Likutay Sicohs volume 25) that which marks the beginning of the fall of Yerushalayim, the siege itself is also the way out.  When under siege, everyone was forced together in Yerushalayim.  This forces people to join forces together in the city of togetherness, עיר שחוברה לה יחדיו.  This spirit of comradery is the way out from the golus.  That is why the possuk says (Yechezkal 24:2) היום הזה סמך מלך בבל אל ירושלם, the word סמך usually indicates a form of support and help, a strange word to describe a siege?  The siege itself was a message to inspire the tikkun for the golus which is by Klal Yisrael joining together as a single indestructible force.   

The Gemarah Bava Basra (123) says בעא מיניה אבא חליפא קרויא מר' חייא בר אבא בכללן אתה מוצא שבעים בפרטן אתה מוצא שבעים חסר אחד אמר ליה תאומה היתה עם דינה דכתיב  ואת דינה בתו אלא מעתה תאומה היתה עם בנימן דכתיב ואת בנימין אחיו בן אמו אמר מרגלית טובה היתה בידי ואתה מבקש לאבדה ממני הכי אמר ר' חמא בר חנינא זו יוכבד שהורתה בדרך ולידתה בין החומות שנאמר אשר ילדה אותה ללוי במצרים לידתה במצרים ואין הורתה במצרים.  Why is this derasha that the 70's person that went into Egypt was Yocheved born in Egypt specifically called a מרגלית טובה, what is so unique about this derasha?  Rav Moshe Wolfson explains that the message is that Yocheved was the mother of Moshe and Aharon, she was going to give birth to those that would lead Klal Yisrael out of Egypt.  The message of Yocheved being included in the 70 is that from the very onset, the very beginning of the descent into Egypt, the ticket out was already there.  This means the entire existence of the golus is only in order to be able to obtain the geulah.  This powerful message is the  מרגלית טובה reflected in this derash about Yocheved.  He adds that is why the Tisha B'av always falls out the same day of the week as Pesach; you can't have golus without the geulah.  The golus only exists for the geulah.  That is the remez of סמך מלך בבל, the very beginning, the root of the golus, already contains the seeds for geulah.  

Upset From Golus

G-d tells Yaakov אַל⁠־תִּירָא֙ מֵרְדָ֣ה מִצְרַ֔יְמָה כִּֽי⁠־לְג֥וֹי גָּד֖וֹל אֲשִֽׂימְךָ֥ שָֽׁם.  Rashi says  לפי שהיה מיצר על שניזקק לצאת לחוצה לארץ.  Why is Yaakov bothered about leaving Eretz Yisrael more than earlier in his life when he left without worry?  Because at this point when the shevatim and their descendants are already in the world, the nation of Yaakov is being established and the most apropos place for that to happen would be in E.Y.  Therefore, Hashem tells him that no, in Mitzraim, they will become a great nation.  However, Rashi doesn't say Yaakov was afraid of leaving E.Y. but that he was מיצר, upset and distressed, so how does G-d's answer appease Yaakov, he wasn't afraid because he knows Hashem is with him but he is still upset that he has to leave?  The answer is hinted to in Rashi.  Hashem tells Yaakov don't be afraid לפי שהיה מיצר, the word לפי in because, the reason not to be afraid is since you are upset.  The Jew has to live in golus with mixed emotions.  One is not to be afraid of the golus as we know Hashem is guiding us to the finish line but on the other hand that doesn't mean one should be content with the golus, one must be upset about and want its end.  The very fact that one is upset and not content with being in golus will ensure that there is nothing to be afraid of from the golus, it will not detract from the one being on the correct path (from Likutay Sichos volume 30, sicha 3.)  

Middah Of Malchus

How did Pharaoh know the interpretations of the dreams he had given by everyone else was wrong but Yosef was right?  The Or Hachaim asks the word פרעה in the possuk  ואין פותר אותם לפרעה seem extra, we are talking about the dreams of Pharaoh, of course they were interpreting the dreams to him?  The Or Hachaim explains the word Pharaoh is not the name of the King but is a reference to the kingship of the Egyptians.  He explains that a king has dreams that are about the entirety of the kingdom, not personal dreams.  The interpreters said the dreams were about Pharaoh himself but Pharaoh understood his dreams, the dreams of a king, are about what effects the entirety of the nation.  Why does a king dream about the nation?   

Why was Yehuda specifically set to set up the Jewish settlement in Goshen?  Rav Chayim Shmulevitz explains that a king has to take responsibility for the nation.  Yehuda took achrayut for Binyamin, he guaranteed his safety and that is the main attribute of a king.  He explains with this the idea the Gemarah Yoma (22b) that Shaul lost the kingship because of one sin and Dovid did two sins and was forgiven.  What was the difference?  Shaul's sin was that he could not stand up to the demands of the people that wanted to spare the property of Amalek an Agag.  He did not stay the buck stops here, I need to ensure the commandment of Hashem is fulfilled.  That is a lack in the necessary middah for malchus and it was stripped from him.  Dovid sinned but those were sins that didn't contradict the middah of a melech and that could be forgiven.  

The Alter from Kelm (second maamer) asks why is it that Dovid, Shlomo, Yosef wanted malchus, were they people that wanted honor and recognition?  He explains that the melech has the ability to have a greater effect on the world.  The king has the power to fix people's problems.  This, he says, is the greatest demonstration of נושא בעול אם חבירו.  It was to fulfill this middah that the greatest of people desired kingship.  Not for greatness but to be great for others.  

The Rambam (Chanukah 3:1) says  וְגָבְרוּ בְּנֵי חַשְׁמוֹנַאי הַכֹּהֲנִים הַגְּדוֹלִים וַהֲרָגוּם וְהוֹשִׁיעוּ יִשְׂרָאֵל מִיָּדָם וְהֶעֱמִידוּ מֶלֶךְ מִן הַכֹּהֲנִים וְחָזְרָה מַלְכוּת לְיִשְׂרָאֵל יֶתֶר עַל מָאתַיִם שָׁנָה עַד הַחֻרְבָּן הַשֵּׁנִי.  It appears from the Rambam that the rulership of the Bais Chashmonei was a continuation of the story of the nes Chanukah.  What is the connection between their malchus and their repelling of the Greek decrees?  Rav Yeruchem Olshin explains with this idea of the Alter.  Since the Chashmoneim stood up for Klal Yisrael , were moser nefesh, they demonstrated the greatest act of נושא בעול and that is what gave the Chasmoneim the ability to be kings.  This is why a a melech must feel the sense of responsibility for others for the whole yesod of malchus it to affect a positive change in the lives of others.  

What is it about being a king that must contain this middah, is it just due to proper circumstances because they are in control?  It is not just circumstance that a king has a big heart that goes out for others but it is part of the essence of his job.  The Sfas Emes Vayigash (5648) says ומדת יהודה מלכות בית דוד דלית לי' מגרמי' כלום. וכל כחו הוא מה שהוא כלי לקבל ומוכן תמיד בהכנעתו אל האדון ית"ש.  The middah of melucha is the king has on self identity, he is battal to where the ultimate king, Hashem.  The king realizes that his power is a mere reflection of this and hence feels only for others not for himself.  The Sfas Emes continues ,this is indicated in the names of Yehuda and Dovid themselves, ומדה זו הוא בחי' יהודה ודוד כמ"ש מו"ז ז"ל יהודה ה' כלול בו. ואות דל"ת שהוא מלא הכנעה בהיותו יודע שהשם בו. וכן אותיות דוד. הד' שפלות. וזכה אח"כ להמשכת הקדושה שע"ז רומז אות ו'. ומ"מ נשאר אח"כ ד' כמקודם.  Despite all the gedulah, they recognize that it is not due to their own merits and have a sense of complete nullification to put everyone before themselves.  

Says Rav Chayim Shmulevitz, that is what Pharoh saw is Yosef to make him second in command.  Just because he can interpret a dream does not make him worthy of being the prime minister, so why did he get the job?  Because he said אלקים יענה את שלום פרעה.  He did not take credit for himself but recognized that he was a mere reflection of a higher power.  That is the middah of malchus and when Pharoah heard that he knew this was his man.

Masking Purity

The Pri Tzadikk (#13) says ויש לומר בזה מש"נ ביוסף וירא יוסף את אחיו ויכירם ויתנכר אליהם ופירש"י שנעשה להם כנכרי לדבר קשות והרמב"ן מיאן בפירש"י וכ' ואיננו נכון והיינו משום דבאמת מה שדיבר קשות היה רק ע"י שהם אחיו ואלו היה נכרי לא היה מדבר עמם קשות כלל. ופי' הרמב"ן שהתנכר עצמו ממש בשינוי בגדים שלא יכירוהו ועפ"י דרכנו י"ל מפני שעלה על דעתו פן יכירוהו אחיו שהיו קדושי עליון ע"י הזיו מאור פניו שלו ועל זה התנכר שהטמין והסתיר את המאור פנים שלו בקרבו שלא יכירוהו. וכמו שידוע בקדושי עליון שביכלתם לעשות כן להטמין א"ע עם בחי' קדושתם שלא יכירום. ובזה יובן הלשון שנא' אח"ז בפר' זו כשאמר להם אני יוסף דכ' ולא יכלו אחיו לענות אותו כי נבהלו מפניו דלכאורה הול"ל ממנו ומה הלשון מפניו שמיותר אות. אמנם מפני שכשבא העת להתודע להם אז שוב לא הסתיר את מאור פניו מהם ואז הכירוהו באמת ונבהלו ממאור פניו שראו בו שהוא יוסף. ובענין הזה י"ל ג"כ במש"נ אח"ז כשבא יוסף אל אביו שנא' ויעל לקראת ישראל אביו גשנה וירא אליו וגו' שתיבות וירא אליו נראה כמיותר וכמ"ש הרמב"ן ע"ש אמנם הוא על רמז הנ"ל שבעת שבא אל אביו נתגלה אליו להראות לו את מאור פניו שלו שנתקיים בקדושתו.  

Ysef's tzikdus shown through on his face.  In order to avoid being recognized by the brothers he had to hide his kedusha.  When he drops the secret to them, נבהלו מפניו, they saw Yosef's tzidkus shining through and they wondered how they did not see it. 

The Sfas Emes (5631) במדרש אוי לנו מיום הדין כו'. מה שנבהלו השבטים נראה ע"י שנתגלה הארת יוסף הי' הבושה מה שטעו בקדושת יוסף ע"י ההסתר. וזה עצמו הבושה לעתיד לבוא שיתגלה שעניני עוה"ז עצמם הם מלא קדושה בפנימיות. וזהו עיקר הבושה שצריך להיות לאדם כשמברר לעצמו שבכל דבר יש חיות השי"ת ואיך נוכל לעשות בכח השי"ת היפוך רצונו.  This is the embarrassment.  They realized that they could not pick out Yosef from under his disguise.  It is our job to find Hashem under the disguise of the world. 

Hidden Treasure

The Gemorah in Pesachim (119a) says א"ר חמא ברבי חנינא ג' מטמוניות הטמין יוסף במצרים אחת נתגלתה לקרח ואחת נתגלתה לאנטונינוס בן אסוירוס ואחת גנוזה לצדיקים לעתיד לבא.  Why would there be a need for tremendous wealth for the yzaddikim in the future when it is only ruchniout that will matter?  And what is this memra teaching us?  The sefer Chemdas Yamim (of Rav Shazbi) says that the three treasures refer to three qualities that Yosef possessed.  The qualities of rulership, fear of Heaven and wisdom.  The aspect of rulership was given over to Korach and he misused it.  The aspect of yiras shamayim was given to Ananinus and that was favorable for Klal Yisroel.  The quality of wisdom is hidden for the future. What is this chachma that will be revealed?  The Alter Rebbe in Torah Or says that which is hidden is the natural, hidden love one has for Hashem.  As discussed in the past this is a chachma that is not limited by human logic but everything is so clear that there is on more room for question.  That is the אור זרוע לצדיק, it is implanted inside a person and it just needs to be revealed.  It is that wisdom that will be revealed in the future.

No More Gog U'magog

ולא יכל יוסף להתאפק לכל הנצבים עליו.  The Shem M'Shmuel (5677) asks the possuk indicates that had he could have contained himself Yosef would have delayed informing his brother.  Why would he do that and cause them more agony?  He explains that had the brothers suffered more pain it would have fully cleansed the sin of the brothers and future exiles would be avoided.  However, Yosef could not contain himself.  He says that is why the prophets gave scary prophesies about מלחמת גוג ומגוג.  Why not just cleanse Klal Yisroel in the golus?  Because if all the pain was to be absorbed in the golus Klal Yisroel would not survive.  But he adds just as Yosef was willing to give the brothers slightly more pain to exempt from future suffering so too in our golus ובזה מובן זה שקבלה בידנו מרבותינו הקדושים, שמעתה נפטרנו ממלחמות גוג ומגוג ואחר קיבוץ גליות ישבו ישראל במנוחה על אדמתם לעולם, שכמו שבמצרים קישוי השעבוד השלים לד' מאות שנה, כן בגלות זה להיפוך, שהאריכות הזמן השלים לקישוי השעבוד, ורעות רבות וצרות שהי' מעותד לבוא על שונאי ישראל, וע"כ באשר אריכות הזמן השלים ושוב לא יהי' החבלי לידה כ"כ קשים, עד בלתי אפשר לסבול, שוב יותר נכון שיגמר המירוק לגמרי בעודנו בגלות, וכשיתקבץ הגליות לא נצטרך עוד לשום מירוק, ואל תתמה שישתנה ממה שכתיב מפורש בכתוב, שהרי במצרים מפורש בכתוב ארבע מאות שנה, ואעפי"כ קישוי השעבוד השלים ונחסר מהם ק"ץ שנה, כן הוא הענין במלחמות גוג ומגוג

True Life

ויאמר יעקב אל פרעה ימי שני מגורי שלשים ומאת שנה מעט ורעים היו ימי שני חיי.  Why does Yaakov split his statement saying the years of his life and then adding that they were difficult years?  And why does he switch from saying שני מגורי to שני חיי?  The Ohr Eliezer says that Yaakov was referring to two different parts of his life.  In terms of his temporary dwelling, גור, he spent 130 years in the world.  However, in terms of his שני חיי, his real live, his sense of חיות, the life of ruchniut, those years were few and interrupted by many troubles.  ולא השיגו את ימי שני חיי אבתי, my years of peaceful life of spiritual growth have not reached those of my fathers.  That is why in the next parsha it singles out ויחי יעקב בארץ מצרים שבע עשרה שנה.  Why mention in specific part of his life?  Because those were days of real חיים, days where he was able to have peace of mind and focus on spiritual growth.  The Ballei Mussar use this idea to bring out what one's perspective on life should be.  The focus is on self refinement and spiritual growth.  

However, the Midrash (cited in Daas Zekanim) is critical of Yaakov for 'complaining.'  Why is the Midrash critical if Yaakov was bemoaning his lack of time to be devoted with a peace of mind to his spiritual growth?  

The Meshech Chachma points out that of all the Avot it is only Yaakov that we find Hashem comes to give him a message at night.  When he is leaving Eretz Yisroel to Lavan he has his dream at night and again before descending into Egypt.  The M.C. says this is because Hashem guides Yaakov even in the darkness of golus.  When it is a time of trouble, ביום צרה ישגבך שם אלקי יעקב.  It is the the the fact that we are connected to Yaakov that gives us reason for salvation.  On his level Yaakov was held accountable for not understanding it was his avodah of going through the hardships but still remaining יעקב שלימתא that paved the path for Klal Yisroel to survive through the golut.

What More

 וַיֹּ֙אמֶר֙ יִשְׂרָאֵ֔ל רַ֛ב עוֹד־יוֹסֵ֥ף בְּנִ֖י חָ֑י אֵֽלְכָ֥ה וְאֶרְאֶ֖נּוּ בְּטֶ֥רֶם אָמֽוּת.  The Emrei Menachem (Alexander) asks that the word עוד is extra, it could just say רב יוסף בני חי? 

The possuk in Tehillim (37:10) says וְע֣וֹד מְ֭עַט וְאֵ֣ין רָשָׁ֑ע וְהִתְבּוֹנַ֖נְתָּ עַל־מְקוֹמ֣וֹ וְאֵינֶֽנּוּ. Rav Boruch M'mezbutch explained that even in the rasha there is a ועוד, a inner spark where there the wickedness doesn't reach; Dovid prayed to look at that ועוד and then there is no sin.  The same idea is in the famous teaching of Rebbe Nachman (182) אזמרה לאלקי בעודי, the עוד that is not contaminated will sing to Hashem.  The Emrei Menachem says that was the intent of Yaakov.  He saw that the עוד of Yosef was not only contaminated in Egypt, rather it was רב עוד, it grew to greater kedusha.

Positive And Negative View

The last possuk in the parsha is וַיֵּ֧שֶׁב יִשְׂרָאֵ֛ל בְּאֶ֥רֶץ מִצְרַ֖יִם בְּאֶ֣רֶץ גֹּ֑שֶׁן וַיֵּאָחֲז֣וּ בָ֔הּ וַיִּפְר֥וּ וַיִּרְבּ֖וּ מְאֹֽד.  There are two approaches to understand this possuk.  The Arugos Habosem says from the fact that it says וַיֵּאָחֲז֣וּ with a kamatz under the alef, not a cholem, that Bnei Yisroel were held and entrapped by the land.  Bnei Yisroel did not relize that they were being trapped and sinking into the tumah of Mitzraim.  This approach is supported by the  The Midrash Tadshey Ch. 17which also interprets וַיֵּאָחֲז֣וּ as Bnei Yisroel were grabbed by the land against their will.  

Rashi says ויאחזו בה means לשון אחוזה.  Bnei Yisroel took over the land as their own place.  The Kli Yakar also understands this in a negative light, "הפסוק מאשימם על ישיבה זו שבקשו אחוזה בארץ לא להם, ולא כך אמרו אל פרעה לגור בארץ באנו, מלמד שמתחלה לא ירדו להשתקע שמה אלא לגור כמדייר בי דיירא ועכשיו חזרו מדבריהם, וכל כך נשתקעו שמה עד שלא רצו לצאת ממצרים, עד שהוצרך הקב״ה להוציאם משם ביד חזקה..."  The Kli Yakar understands Rashi is saying a physiological idea.  Bnei Yisroel viewed the land as their own.  However, Rashi may be alluding to the midrash that the land was literally there's as a inheritance because Pharaoh granted it to Sarah (see Pirkay D' Rebbe Eliezer Ch. 26.)  If that's the case, how was it considered golus, they were in a land that was theirs?  Because they were in the middle of a country that is not theirs' they were in golus.  That is the intent of the Rashi beforehand, וישב ישראל בארץ מצרים – והיכן, בארץ גשן, שהיא מארץ מצרים.  They were stuck in the middle of Egypt, that was the golus.  Despite the fact that their feet were standing on ground that should have been theirs, it was still in Egypt.  In this vein, we can give a positive spin on the Rashi, in fact the complete opposite of the Kli Yakar.  The land was in reality an אחוזה but yet Klal Yisroel was able to recognize they were in golus.  They recognized the fact that they lived in Goshen = modern day Jewish area, is not a substitute for the true Jewish home but that it was golus and they did not feel at home.  (See Likutay Sichos volume 15 sicha 4.) 

Circle Or Line

The Kedushat Levi comments on the agalos that Yosef sent to Yaakov that Yosef was hinting to Yaakov not to be afraid of the golus.  In his words, וירא את העגלות אשר שלח יוסף (בראשית מה, כז). רמז לו ליעקב שאל ידאג מהגלות, כי כל זה הוא הסיבה לגאולה, כי הרעה הוא הסיבה לטובה. והנה העגלות הוא לשון עיגול והסיבה הוא נקרא דבר עיגול והרחמים הפשוטים הוא אור הישר והסיבות הם עגולים.  Obviously, this is Kabbalistic jargon (everyone's favorite,) from the teachings of the Arizal about אור ישר and עגולים but it can be explained in simple terminology as well.

The circle is the the natural events of the world.  The world rotates and we go through the ups and downs of life seemingly leaving G-d out of the picture.  As the Sfas Emes Chanukah (5661) puts it:  כשעמדה מלכות יון הרשעה להשכיחם תורתך. כי הי' להם חכמה טבעיות וזו החכמה מביא שכחת השגחת הבורא ית"ש ובנ"י נבראו להעיד על הבורא שהוא מנהיג כל הטבע. יון גי' גלגל. שהיו בקיאין בחכמת גלגל המזלות.  It appeared that Hashem was abandoning Yaakov to the downward spiral of the circle as he was forced into golus.  Yosef was informing Yaakov that the downward spiral is just a means to the end. Even though as going down the spiral things seem to be spinning out of control, its just the opposite.  There is a need to go down in order to be able to bring out a greater good.  As the Sfas Emes continues, אבל באמת הנהגת כל הגלגל הכל עפ"י הנהגה עליונה. וכמ"ש בספרי קודש אנכי ה' אלקיך. אלקיך גי' גלגל. וגי' היה הוה יהיה. שמאתו בא כל אלה הגלגלים שמתהפכין תמיד מראשן לסופן הכל לכבודו ברא להודיע שהוא ראשון והוא אחרון. וז"ש כי היא חכמתכם ובינתכם דרשו חז"ל זה חכמת חשבון המזלות. פי' שחכמי ישראל יודעין שורש כל החשבונות הללו. ולכן נקראו סוד העיבור שהוא שורש כל מהלך המזלות עפ"י הנהגה עליונה. וזו חכמה האמיתית כמ"ש הן יראת ה' היא חכמה. אבל חכמת הטבע אדרבה מביא לשכוח את הבורא.  We recognize that the revolvement of the world is controlled by Hashem.

The Rishonim ask why it says אנכי ה אלקיך אשר הוצאתיך מארץ מצרים and not אשר בראתי את העולם?  According to the Sfas Emes it is the Exodus that shows us it is Hashem that is controlling the ups and downs in life.  אלקיך גי' גלגל, because the Exodus proved that the golus is necessary for the greater good, to reach Mattan Torah.

That is why the Gemorah Taanis (31a) says that the tzaddikim will form a circle.  For we will recognize that the revolving of the world is controlled by Hashem (see Shiveley Pinchas 5774.)

Garments Of Exile

Yosef gives the brothers garments.  Why, did they come without clothes? He gives Binyomin 5 garments and the Gemorah  says he was hinting to the 5 garments of royalty that Mordechai would wear at the conclusion of the Megillah story.  Why does Yosef hint to this event right now in Egypt?  And why is it 5 garments, true Mrdechai wore 5 garments, but דברים גדולים אינם במקרה בלשון מהר"ל?  The stories of Berashis aren't just stories that were one time events but they are part of building the world.  When Yaakov and Co. descend into Egypt it is is the paradigm of every future golus.  The golus of Egypt is a map as to how to navigate through all the future exiles.

The Midrash Rabbah (91:10) says ויאמר ישראל למה הרעותם לי וגו' רבי לוי בשם רבי חמא בר חנינא מעולם לא אמר יעקב אבינו דבר של בטלה אלא כך אמר הקדוש ברוך הוא אני עוסק להמליך את בנו במצרים והוא אומר למה הרעותם לי היא דהוא אמר (ישעיהו מ) נסתרה דרכי מה' ומאלהי וגו'.  How could Yaakov complain to Hashem, he is Mr. Emunah?  This was the beginning of the descent into he golus.  Golus isn't a destination,  its a state of mind.  Yaakov's clarity at this moment become fogged up and hence he couldn't understand the hahgachas Hashem.

The brothers were just coming off being tricked by clothes.  The garb of Yosef concealed his true identity.  Yosef gave the brothers clothes so that they wouldn't be confused by God's clothes.  the לבוש concealing Hashem in the golus shouldn't fool the brothers into think that they are being abandoned.  Just as Hashem helped Yosef in his foreign clothes, so too Hashem would be helping behind the scenes survive the golus.  That is why Yosef alluded at this time to Mordechai for the holiday of הסתר פנים is Purim.  The prime episode of Hashem guiding us from behind the garments of golus is during the Purim story (see Likutay Emunas Etecha Purim and Sfas Emes 5657.)

There are 5 terminologies of גאולה corresponding to the 5 cups drunken on Pesach.  Wait, there only 4?  No, there are 5, the fifth (והבאתי) is connected with the ultimate גאולה so therefore we don't drink that cup, we put it aside.  There are four exiles that we go through and the fifth step is גאולה.  That is why Yosef gave 5 garments to Binyamin for he wanted to hint that there will be a גאולה from the גלות.

A Krias Shema

From the sefer באר מרים.

Hope For A Better Future

The following is stolen from Rabbi Eli Mansour. 

After Yosef revealed his identity to his brothers, he instructed them to return to Canaan to bring their father Yaakob Abinu, and their families, to live with him in Egypt. He sent his brothers with ten donkeys carrying “Mi’tub Misrayim” – “from the good of Egypt” (45:23).

Rashi, in his first interpretation of this phrase, explains that it refers to “Yayin Yashan” – “old wine.”Why would Yosef send “old wine” to Yaakob? Did Yaakob really need especially aged wine? Is this what was on Yaakob Abinu’s mind at this very emotional time, when he just discovered that the son whom he thought was killed twenty-two years earlier was in fact alive, and when he would be moving to Egypt to be with Yosef? Additionally, from where did Yosef get wine that Yaakob could drink? As we know, Halacha forbids drinking wine prepared by non-Jews. Yosef was the only person in Egypt who could have made wine that Yaakob could drink. And, as Rashi tells us earlier, Yosef did not drink wine throughout the period he was separated from his family. Clearly, then, he was not making wine. How, then, did he have “old wine” that was permissible, which he sent to his father?

The Lubavitcher Rebbe (Rav Menachem Mendel Schneerson, 1902-1994) offered a beautiful explanation of Rashi’s comments. He suggested that when Yosef was first brought to Egypt as a slave, he made wine. His life seemed to be falling apart – at just seventeen years old, his brothers threw him into a pit with snakes and scorpions, and then pulled him out to sell him as a slave. He was brought to a foreign country, far away from home, with no family, where he knew nobody, and worked as a slave. However, in a remarkable display of faith and hope, he prepared wine with which he planned to one day drink “Le’haim” when he would be saved and reunited with his family. This bottle was twenty-two years old, prepared when Yosef was still a slave. This wine was prepared for precisely this time – when he would be reuniting with his family.

Yosef wanted to show his father that throughout his ordeal, he never lost faith. He always remained optimistic and hopeful, anticipating that one day, somehow, this crisis would be behind him. If we would have seen Yosef prepare this wine and express hope that he would one day use it for a festive “Le’haim,” we would have thought he was delusional. But he wasn’t. Yosef was a man of pristine faith. He had no idea how this crisis would pass, but he trusted that somehow it would – and, indeed, it did.

This is the lesson of the “old wine” sent by Yosef. It teaches us to always retain our faith in Hashem and our hope. Whenever we face a difficult situation, we must believe in Hashem’s capacity to save us, and trust that He can find a solution. We must remain hopeful and optimistic that one day we, like Yosef, will be able to drink “Le’haim” and celebrate the end of the crisis, no matter how intractable the problem seems to be at the present. Even in life’s darkest moments, we can and must find within ourselves the faith to “make wine,” to believe that one day the darkness will be overcome by a great light of happiness and success, Amen. 

We can shtel tzu to this idea that we find the same thing in regard to the woman when we left Egypt.  It was in their zechus that we left as the Gemorah says, they prepared and set aside musical instruments as a reminder that we would one day exit.  After krias yam suf, they were able to take out these instruments and sing the song of geulah.  The question is where are our instruments, do we have reminders that ultimately we will leave this bitter exile?  Are we preparing to sing the shir of redemption (see Tosfos Pesachim 116b) or are have we given up on geulah?

A Sad (Re)union

When Yosef reveals himself to the brothers he cries on the neck of Binyamin and Binyamon cries on his neck.  Rashi says that Binyamin cried over the mishkan that would be in the portion of Yosef and get destroyed and Yosef was crying for the mikdash in the portion of Binyamin that would be destroyed.  Why at this point, a time of happy reunion, would they cry over events in the future?  Furthermore, why would they cry for the other one's portion and no for their own?
The whole feud between Yosef and the brothers was of course for noble, idealistic reasons.  However, there was some taint of hatred that the brothers felt toward Yosef and that's what inspired them to sell him into slavery.  Ultimately, it would be the same problem that would lead to the destruction of the holy temples.  It is precisely Yosef and Binyomin that in fact merit to house these holy abodes for they weren't tainted with this problem of brotherly hatred.  When Yosef and Binyomin finally meet, they are happy to be united but they see that ultimately the problem still exists, that brotherly hatred will still haunt them in the days of the future.  Therefore, they cry over the destruction of the temples.     
The Rebbe (Likutay Sichos volume 10) explains that crying is an expression of helpless pain.  It is a reaction of uncontrollable emotions.  Such a reaction is only apropos when dealing with another's problem that you can't fix.  Then its fitting to share in their pain and cry.   However, when it comes to your own problem don't cry; fix it.
See also the article, "Joseph's Tears," based upon lecture of Rav Aharon Lichtenstein that contrasts the tears of Yosef vs. the lack of crying by the brothers, and explores the meaning of those tears.

A Holy Face

It is very interesting that when Pharoh, the great ruler of Egyt is introduced to Yaakov, he asks him for a beracha.  Why would Pharoh, who has no knowledge at all of the greatness of this man ask him for a blessing?  It must be that it was obvious just from seeing the face of Yaakov Avenu that he was a godly figure.  The kedusha of Yaakov radiated through his face and even a gentile such as Pharoh could not help bur recognize it.  Therefore, Pharoh realized this is a man that I should get a blessing from.  I am reminded of the story Harav Rakeffet likes to say over.  Samuel Klein was sent by Rav Lazer Silver to discuss efforts in helping out the yeshivos in the war.  Samuel Klein was a wealth, American Jew but not observant.  After his meeting, Rav Chaim Ozer asked "may I call you Reb Shmuel?"  He responded that he isn't religious but Rav Chaim Ozer was animate that coming to war-torn Europe to try to help yeshivos is worthy of earning such a title. The meeting with a holy tzaddik and his pure words caused a man to do teshuva. From that point on, Reb Shmuel was indeed shomer shabbos.  Usually after saying it over, Harav Rakeffet starts crying and says that if we would be proper Jews, then people would also be chozer b'teshuva just from seeing us.

Pharoh then proceeds to ask Yaakov how old he is.  Why would Pharoh ask such a question to Yaakov; what difference is it?  Furthermore, such a question is generally viewed as insulting, so how is this considered a good first meeting question?  Based upon what we said, I believe Pharoh was bothered by what seemed to be a paradox.  If Yaakov was so holy that one could see it on his face, then how could one also see on his face lines of sorry and worry?  Aren't these two expressions contradictory?  Yaakov answers that these two expressions are not a contradiction.  The road to being an elevated individual, a holy man is not paved with gold.  There may be many roadblocks and setbacks along the way, life may be quite difficult.  However, it is the one who can rise above the challenges that will be the holy man.  This was indeed a very apropos message for Pharoh, who was wondering how the country would survive seven years of famine.  Yaakov was telling him that yes, there is what to be worried about but that should not stop you from being a good leader for your people.   

A question I am bothered by in Rashi is why in 46:2 does he explain that Hashem called Yaakov's name twice to show His love for Yaakov when this point was already explained in regard to Avrohom in 22:11?  Furthermore, why do why not find that Yitzchak is called twice as an expression of love?

True Honor

Yosef dictates to his brothers that they should tell Yaakov that he is alive and well.  Not only that but he is the viceroy of Egypt and has honor, fame and glory.  Is this the message Yosef wants to send to Yaakov, that he is rich and famous?  Does Yaakov care about the fame of Yosef; he wants to know that he is a good Jew?  Yosef says והגדתם לאבי את כל כבודי במצרים, the word כבוד is with a ו'.  However, Lavan’s sons are complaining that Yaakov stole the sheep from their father it says עשה את כל הכבד הזה (לא:א)  over there כבוד is spelled without a ו'.  Why is there this difference in the spelling?  The midrash elaborates on the verse said in regard to Yaakov that כבד refers to gold and silver. However, this seems to contradict the Mishna in Avos (6:3) that כבד refers to Torah?  He cites the that that is the difference between כבד and כבוד.  With a vav it means Torah, without a vav it means gold and silver.  Obviously, this distension requires an explanation, what’s the difference yes vav or no vav?  But the distinction is obvious for the kabbalists teach us that the letter vav refers to Torah (see first piece in Likutay Moharan.)  The Barditchiver explained that the three ways to spell out the letter vav, וו,ואו,ויו make the numerical value of 12 corresponding to all the tribes, 13 referring to Hashem אחד=13 and 22 referring to the 22 letters of the אלף-בית that make up the Torah.  All of these three aspects which go together are hinted to in the letter vav (see further elucidation and explanations based upon this idea in the intro. to the שו"ת שמע שלמה מאת הראשון לציון ר' שלמה עמאר.)

Based upon this Gra we understand that Yosef wasn’t telling Yaakov about his monetary and political gains in Egypt, he was telling him about his spiritual survival throughout the great challenges of Egypt.  I would like to add one-point בדרך אפשר.  The word כבד is the same word in Hebrew used to refer to the liver.  The kabbalists teach that the word מלך stands for the three rulers of the body, מוח,לב וכבד.  The brain is the intellectual side of the person, the heart is head of the emotions and desires, and the liver is chief representative of the slow, sluggish, coarse physicality of a person.  All three of these leaders compete and jostle for control of a person.  The liver is viewed as being the animalistic, the most basic and disgusting part of a person’s makeup.  I believe the word כבד comes to teach that one who’s whole ambition, their lives’ goal is to amass wealth is a lowly, crass and uncouth individual.  He/she is no better than the animal who spends their whole life just eating, sleeping and taking care of its basic needs.  The only way for a person to avoid this fate is to add a vav, to flip כבד into כבוד, to infuse himself with Torah.

Rated R for Responsibility

Rashi (45:27) says the last thing Yaakov taught Yosef was eglah arufah.  Was it just coincidence that this was the last subject they studied together before they were separated or was there a reason why it was the final teaching?   Rav Boruch Ezrachi explains that there was a specific reason why Yaakov taught this parsha to Yosef.  Yaakov was not oblivious to the rift that was growing between Yosef and the brothers.  He was well aware of it and didn't want anything bad to come of it.  In the parsha of eglah arufah we learn that Beis Din must take responsibility for the murder of innocent blood.  We see from here that the leaders must take responsibility for what happens.  That was the message Yaakov wanted to convey to Yosef, you dream of being a leader, if so, you are responsible to keep all the שבטים united.

The following paragraph is stolen from a Conservative Rabbi.  A medieval collection of responsa (Responsa Hokhmei Tzarfat, ed. Cooper, Jerusalem, 1973, No. 181) asks the question: why didn’t Joseph communicate with his father all the while he was in Egypt? The respondent answers that he did not communicate with his father over the two years he was in prison since a message from Joseph would only cause friction in the family. Jacob would blame his sons for Joseph’s predicament and the brothers would blame each other. To avoid family feuding, Joseph remained silent. And once he was released and made viceroy, Joseph still refused to send word back to his family since they would fear his power and disperse rather than risk the wrath of a powerful (and angry) leader who could find them and take his revenge. To avoid the break-up of his family, Joseph remained silent. Joseph’s silence may have been painful to his father but Joseph calculated that any communication would make things worse.

Rav Chaim Shmulevetz elaborates on this point (parshas Mekatz) in explanation of the midrash that Yehuda was rewarded with kingship because he took responsibility for Binyamin.  Why is taking responsibility reason to be reworded with kingship?  He explains that the job of a ruler is to take responsibility for the nation.  The one who can bear the blame for what goes wrong is the one who can take charge.  Only he is fitting to be a leader.  Therefore, it’s only fitting that Yehuda, who was willing to take responsibility should be the ruler.  He explains with the same principle why Yaakov chose of all the שבטים Yehuda to open a yeshiva in Goshen.  Why not send Levi or Yissacher who are known for their prowness in learning and for their many Torah scholars?  A Torah scholar may be able to say masterful shiurim, he may even be a fantastic teacher, but he is no leader.  What happens if the yeshiva is struck by hard times, what if the talmid chacham is aging and no longer can give over pearls of wisdom, how will the yeshiva survive?  To guarantee survival, you need someone to guarantee that no matter what the odds are, the yeshiva will continue.  That's why Yaakov sent Yehuda to establish the yeshiva.  (Obviously, this is very apropos for Rav Chaim Shmulevetz, who indeed took responsibility for the holy Mirrer Yeshiva and guided through the dark days of World War 2, through Shanghai and to Eretz Yisroel.) 

How great is the contrast between the end of last week's parsha where Yehuda seems to admit defeat, he concedes the guilt of all of the brothers and this week's parsha where he is throwing harsh words at the viceroy of Egypt.  What inspired the change?  Rav Shwab quotes from Rav Block that the difference is that at the time of the event, when the goblet was found the focus was on what was the fitting decree and the answer was guilty.  In this week's parsha, Yehuda remembers that he's the man in charge, he promised to bring Binyomin back.  It was the knowledge of this promise that gave him an additional wind of strength, he was going to go all out in order to fulfill his word.  The acceptance of responsibility for Binyomin itself opened up within himself reservoirs of strength.  Rav Bloch said that is the meaning of קבלת עול מצות, it is the קבלה that gives the person the ability to do the mitzvot no matter what is standing is the way. 

Rashi in Vayechi (49:9) says that Yehuda’s descendants merited kingship because of the teshuva that he did in saving Yosef and Tamar.  Reuven also did teshuva, so why wasn’t he rewarded?  The Rebbe (Likutay Sichos volume 15 Vayechi sicha 3) explains that the teshuva of Yehuda helped save lives, the teshuva of Reuvain almost cost Yosef his life.  The teshuva of Yehuda is a ruler's teshuva, it is a teshuva that says I'm responsible, don't blame others.  That is the teshuva of a leader, a king.  The teshuva of Reuven is great on a personal level, but a leader can't walk away from a crisis to fix his personal problem.  That is not only an act of mending, it is the greatest sin of all.  A leader must put everyone before himself.  

A Selfless Greeting

When Yosef goes to greet Yaakov, it says, (וירא אליו ויפול על צואריו (מו:כט.  Rashi understands the possuk to be saying first Yosef appeared before Yaakov and then he fell on his neck.  The Ramban asks its obvious that Yosef saw Yaakov before he fell on his neck, what is the possuk teaching us?  Therefore, he understands that the verse means when Yaakov (whose eyes were weak) finally recognized Yosef, then he cried on Yosef’s neck.  The בעלי מוסר (Rav Leeb Chosman and Rav Chaim Shmulevetz) answer that the possuk is teaching us that Yosef's whole intent in going to greet his father wasn't for his own sake to see his father, rather it was purely to be seen by his father.  When Rashi says יוסף נראה אל אביו, he means to describe Yosef's mindset when greeting his father. Yosef was only thinking about the pleasure his father will have for seeing him for the first time in 22 years, he wasn't focused on himself.  Yosef told his brothers to inform Yaakov about all his fame, honor and riches in Egypt.  Was it the intent of Yosef to brag, why did he need them to tell all of this to Yaakov?  The בעלי מוסר say that Yosef’s intent wasn’t to take any fame and honor for himself (he keeps on stressing that it all came from Hashem,) rather he wanted to make his father proud of him.

The Full Circle

When Yosef sends the wagons to carry his father and family to Egypt the possuk describes their journey as going up to Egypt.  The language of the possuk is ונשאתם.  This is a strange terminology to be used for in last week's parsha the Torah calls it a ירידה when heading to Egypt, so why here does it refer to arriving in Egypt as going up?  The Shem M'Shmuel explains that a wagon is called a עגלה   which comes from the word עגול - circle, because it moves on wheels which go around.  Yosef was hinting to Yaakov that yes you are going down into golus but don't worry for you will rise even higher because of it.  It is downward spin, but the wheel will spin up again.  See the letters of Rav Kook volume 1 #332 where he says that even though on the power of the individual there is a general principle of נתקטנו הדורות and we become weaker as time goes on, on a national level, in regard to the totality of Klal Yisroel, each generation builds upon the previous and there is more light in the world (see the letter inside, very important message about chinuch and kiruv in our times.) The move to golus would serve not as a period of darkness, it would be an oppurtunity to bring light into the darkest depths of the planet.  Possibly that's why Hashem appeared to Yaakov before he went to Egypt at night.  Why do we need to know Hashem came to him at night?  The message was that the night, the darkness of golus will be illuminated by the kedusha of Klal Yisroel.  The darkness is temporary, but in the future, it will be illuminated with God's presence.

Hashem tells Yaakov that “Yosef will place his hands on your eyes”.  The meforshim explain this to mean that Yosef would outlive Yaakov (see Even Ezra and Or Hachaim.)  The Zohar says this is the secret of shema.  (That is how the Kol Aryeh cites it, though I couldn’t find it inside.) What is the connection between this possuk and shemah?  The Kol Aryeh explains that we place our hands over our eyes by shema to indicate whether we experience the attributes of Hashem from the side of chesed or the side of gevurah (Hashem Elokenu,) it is Hashem echad and either way it is for our benefit even if we don’t see it.  Even if our eyes our covered, we can't see how this will work out, we trust that its all for our benefit.  This is exemplified in the story of Yosef for what seemed to be a terrible predicament, being sold into slavery and then thrown into jail turned out to be the mechanism to became viceroy over Egypt and set up Klal Yisroel for the golus.  That is what Hashem was telling Yaakov; even though it seems to be terrible to have to go to golus it will end up being for the benefit of Klal Yisroel.  Hence the possuk is rendered as follows, Yosef is the proof that when on'e eyes are covered, when one meets up with what appears as middas hadin, it will turn out to be a great chesed.

It might be possible to use this idea to answer a famous question on Rashi.  Rashi says that when Yaakov saw Yosef, he said shema.  The question is why did only Yaakov say shema at that moment and not Yosef?  If it was the time to say shema, then both should say shema, and if it wasn’t the time, then neither of them should say shema?  Based upon the Kol Aryeh we can understand why it was only Yaakov that recited shema and not Yosef. It was the sight of Yosef that helped Yaakov grasp the sod of shema.  He now saw the full circle, he was able to understand how the years of separation where not years of empty pain but were years of setting up a brighter future.  Now that Yaakov grasped the message, he was able to internalize that the golus will have a similar affect, he felt no need to worry.  Yosef on the other hand, lived through the circle, it was not a novelty to him and therefore he didn't have to recite the shema.