The Shem Mishmuel notes: even after the brothers had quietly recognized
their guilt, Yoseif continued to treat them harshly. Why? They had expressed
their pain and sorrow over their crime of having sold their brother. What
else did Yoseif want from them?
There were two aspects of the crime. One, the injustice of the decision
to sell their own flesh and blood. Two -- even if they had been correct in
their decision -- the lack of any show of mercy to their brother, was in
itself horrendous. Yoseif succeeded in bringing out the love that the brothers
had for one other.
There are many difficulties in the story of Yoseif and the brothers;
the discussion above sheds light on the whole episode. More -- it sheds light
on the entire first book of the Torah. The first brothers were Kayin and
Hevel (Cain and Able). Just as their relationship ended in tragedy -- the
inter-relationships of Bnei Yisrael might have ended in tragedy. Yoseif was
bringing out the missing link -- the love of brothers.
There is another lesson here. The brothers reacted to their troubles
by recalling their mistakes. Unaware that Yoseif was manipulating events,
they nonetheless believed that circumstances were not mere chance, but carefully
As a child, I had a recurring nightmare. I was alone in a car... the
car was driving by itself! Now, a child knows that a competent adult must
drive. What could be more frightening to a child than the realization that
the car is moving without direction? Before the journey could proceed, I
would awaken in terror...
After some 35 years, I had the dream again. This time, it was a van,
and my children were in the car. After the initial shock, I noticed that
the car was moving slowly, and taking the turns nicely. I comforted my children,
saying: "You see, it's going somewhere."
The difference in my reaction was merely a product of my change in status.
A child expects to be comforted, while a father expects to provide consolation.
But the father's attitude is accurate. The vehicle is going somewhere...
It's our job to watch out for signs, to see if we can chart the course. Perhaps
we can find the real driver, and influence the direction of the journey...
The Miracles Around Us
Whatever happens to us has meaning and purpose; only if we pay careful
attention, may we pick up the messages and profit.
In the T'hillim (Psalms 116:3-4;13) Dovid Hamelech wrote: "Sadness and
sighing I found; I call on the name of Hashem (in praise)." "The cup of salvation
I raise, I will call on the name of Hashem (in praise)."
It is understood that one praises Hashem for salvation, but why thank
for `sadness and sighing'? In the Talmud (Brochos 60b), these verses are
a source of the statement, "A person is obligated to make a brocha on the
`bad' just as he is obligated on the `good.' " One of the commentaries notes
that the quotes from T'hillim (Psalms 116) are not similar. "Sadness and
sighing I found; I call on the name of Hashem..." are two adjacent verses,
but "The cup of salvation I raise, I call on the name of Hashem..." is one
verse. What is the reason for the difference? When a person is successful,
it is easy to be grateful. However, when faced with sadness and sighing,
one must pause and regain composure, and only then return to declarations
of gratitude. Therefore, there is a break in the text between the sadness
and the gratitude, while the person saved needs no such break.
Rabbi Yaakov Bernstein Kollel of Kiryas Radin 11 Kiryas
Radin Spring Valley, NY 10977 Phone: (914) 362-5156 E-mail: