In this parashah, Bnei Yisrael's long exile in Egypt begins.
Near the parashah's beginning, Yosef reveals his true identity to
his brothers, and he commands them: "Therefore, tell my father of
all my glory in Egypt and all that you saw." (45:13) What did
Yosef mean? Once his brothers told Yaakov of Yosef's glory in
Egypt, what else was left to tell? R' Moshe Gruenwald z"l (1853-
1911; rabbi of Khust, Hungary) explains:
The Gemara (Megillah 29a) teaches that wherever the Jewish
people were exiled, the Shechinah went with them. Says R'
Gruenwald: Even when Yosef alone went down to Egypt, the
Shechinah went with him, as we read (Bereishit 39:2), "Hashem was
with Yosef." When Yosef revealed himself to his brothers they
saw the Shechinah with him and they realized that the exile was
about to begin. (Previously, they had not looked closely at him
for one is forbidden to gaze upon a rasha, which they presumed
him to be.) Therefore Yosef told his brothers, "Tell my father
of all my glory, and also tell him that you saw the Shechinah in
In this light, we may also understand Yosef's message to his
father (45:9), "Come down to me; do not stand still." Yaakov
undoubtedly was afraid that moving to a land of impurity such as
Egypt would mean the end of his spiritual growth. Yet man is
forbidden to stop growing, as our Sages teach, "Angels are
called, `Those who stand still.' Humans are called, `Those who
walk'." Angels are already perfect; they cannot grow. Man, on
the other hand, must never stand still. "Do not be afraid,"
Yosef said to Yaakov. "The Shechinah is here, so you will not
`stand still' if you come here."
This may explain also why Yaakov was comforted when he saw the
gift of wagons that Yosef had sent (see verse 27). Wagons would
later be used by the Levi'im to carry the Tabernacle - G-d's
"home" - through the dessert. The wagons that Yosef sent
symbolized the fact that G-d goes into exile with His people.
"Then Yehuda approached him and said, `Bi adoni / If you
please, my lord, may your servant speak davar / a word in my
lord's ears, and let not your anger flare up at your servant...'" (44:18)
R' Yisroel Taub z"l (the Modzhitzer Rebbe) asks two questions
about this verse. First, why does the pasuk include an
apparently extra word - "davar" / "a word"? The pasuk could have
said: "May your servant speak in my lord's ear?" Second, why did
Yehuda have to speak directly into Yosef's ear? The pasuk seems
to imply that Yehuda wanted to tell Yosef a secret - apparently a
secret that would calm Yosef's anger!
R' Taub explains that when one person gets angry at another
person, it is usually rooted in the fact that they have a
disagreement. Each person feels that he is certainly right, and
that his friend's claim is unjust. Each person's sense of
propriety and justice is offended. However, if one would only
entertain the thought that just maybe the other person is in fact
correct, any anger that one feels will quickly disappear. One's
own sense of justice will no longer be offended, and he will be
able to accept the situation more rationally.
Yehuda personally had an experience that taught him this - the
incident with Tamar. Yehuda was livid with anger when word
reached him that Tamar was pregnant, and he ordered that she be
put to death. But the moment that Yehuda was willing to hear
Tamar's message, and recognized the signs that showed that he in
fact was the father, his anger immediately subsided, and he
declared (38:26), "She is more right than I am."
This very lesson is what Yehuda wanted to share with Yosef.
This is the "word" that he wanted to whisper. He approached him,
wanted to speak nearby and quietly -- directly into his ear. His
message is "Bi adoni." Literally, "bi" means "please," but it
also means "in/from me." Yehuda said to Yosef, "Look at me, at
what happened to me." Yehuda shares his personal story, seeking
to create a crack within Yosef's wall of anger, as if to say, "If
you will learn from my own mistake, you will see that there
really is another side to this issue. Once you consider that,
your anger will disappear." And, of course, the best way for
Yehuda to accomplish this is to share a personal story, not a
lecture. A personal story establishes a rapport, easing the
listener into the acceptance process as well.
We find in the Torah, in the Nevi'im / Prophets, and in the
Ketuvim / Writings that Shabbat is equated to all the other
mitzvot combined. In the Torah (Shmot 16:28): "How long will you
refuse to obey My commandments and My teachings? See that Hashem
has given you the Shabbat..."
In the Nevi'im (Yishayah 56:2): "Whoever guards the Shabbat
against desecration and his hand against doing any evil..."
In the Ketuvim (Nechemiah 9:13): "You descended upon Mount
Sinai and spoke to them from heaven; You gave them righteous laws
and true teachings, and beneficial decrees and commandments. You
made known Your sacred Shabbat to them..."
R' Shlomo Ephraim of Lunschitz z"l (author of the Torah
commentary Kli Yakar and other works; died 1619) explains that
Shabbat is equated to all of the other mitzvot combined because
Shabbat alludes to the three pillars of our faith identified in
Sefer Ha'ikkarim. These are: (1) that Hashem, the Creator,
exists; (2) that the Torah is Divinely-given; and (3) man is
rewarded in Olam Haba for his good deeds and punished for his bad
deeds. [Sefer Ha'ikkarim writes that these principles contain all
of Rambam's better known Thirteen Articles of Faith.]
R' Shlomo Ephraim explains further: Shabbat observance confirms
our belief in the existence of a Creator because Shabbat
commemorates the completion of Creation. Shabbat confirms our
belief in a Divinely-given Torah because Shabbat is a time when
we are free to devote ourselves to Torah study. Finally, Shabbat
observance confirms our belief in Olam Haba because Shabbat is
said to be a "taste" of Olam Haba.
Shabbat's special nature may be learned from the first time the
day is mentioned in the Torah. Imagine a king who promulgated
many laws for his subjects. The king is, of course, above the
law. However, in order to impress upon his subjects the
importance of one particular law, the king himself observed that
law in public. So, too, the Torah tells us in Bereishit (chapter
2) that Hashem "rested" on Shabbat. Obviously, Hashem was not
tired or worn out from His work. Why then did He rest after
completing creation? Only to demonstrate to us the importance of
(Olelot Ephraim: Ma'amar 261)
R' Binyamin Aharon Solnik z"l
It is not know where or when R' Binyamin Aharon born. He was a
disciple of R' Shlomo ben Yehuda Leib (known in Poland as "R'
Shlomo the Younger"), R' Moshe Isserles ("Rema"), R' Shlomo Luria
("Maharshal"; the "elder" R' Shlomo), and R' Nosson Nata Shapiro
(the first). After serving as rabbi of various congregations in
Krakow, R' Binyamin Aharon became rabbi of Podhajce (Podayetz),
in eastern Galicia (now in Ukraine). As a posek / halachic
authority, he was a staunch supporter of Rema's rulings in the
latter's glosses to the Shulchan Aruch. Thus, R' Binyamin Aharon
was among those who were instrumental in causing the widespread
acceptance of the Shulchan Aruch as the authoritative source of
R' Binyamin Aharon's own work, Mas'at Binyamin - whose name is
taken from last week's parashah (Bereishit 43:34) - also is
considered an authoritative work and is quoted by later scholars.
The author was blind and sick for at least the last ten years of
his life, but this did not stop him from answering difficult
halachic questions. One of the subjects that R' Binyamin Aharon
discusses, citing numerous sources from memory, is whether a
blind man may be called to the Torah. Throughout his work, R'
Binyamin Aharon mentions the opinions of his contemporaries with
R' Binyamin Aharon also wrote a work in Yiddish, Mitzvat
Hanashim, containing laws pertaining to women. This work was
reprinted many times.
Two of R' Binyamin Aharon's sons were respected scholars -
R' Avraham and R' Yaakov Yekl. The former was rabbi of Brisk and
the latter wrote a commentary on Rashi's commentary to the Torah
entitled Nachalat Yaakov.
R' Binyamin Aharon passed away in approximately 1620. (Source:
The Early Acharonim)