Parshas Vayechi
God's Judgement of Our Intentions
After the death of our father Yakov, the brothers sense a change in
Yosef's attitude and behavior towards them. They are fearful that now that
Yakov is gone, Yosef will wreak vengeance against them for their treatment
of him many decades earlier They therefore tell Yosef that Yakov commanded
that he not be vengeful towards them. Yosef knows that this statement is
not true He weeps at having now to be forced to reconcile himself once
more with his brothers. He comforts them by stating that "you may have
thought in evil intent to harm me, but God thought this to be a great good
for now I have been unable to sustain in life a great nation." How does
this calm the brothers? Is their guilt somehow expunged simply because God
arranged for a happy ending to their originally evil intent? We find in
the Talmud that if a person intends to eat non-kosher food and
accidentally, without knowledge or intent, actually eats kosher food, he
is nonetheless obligated to bring a sin offering because of his evil
intent. The rule for such a person is the same as for one who actually ate
non-kosher food believing it to be kosher food. He too must bring a sin
offering. So, what comfort is it to the brothers that their evil intent
turned into a great favor for Yosef and themselves and the entire world at
large? Are they not held liable for their bad intention just as in the
case of the person eating kosher food, which he thought to be non-kosher?
Rabbi Meir Dan Plotzki (early twentieth century gaon in Warsaw) in his
monumental work on Chumash, Kli Chemda, addresses this question. He
provides us with the following insight. There is a great difference
between sinning directly against God - eating non-kosher food - and
sinning directly against a fellow human being (though this is also
indirectly a sin against God) - selling a brother into slavery. When
dealing with God Who knows our innermost thoughts, Who searches our hearts
and minds and from Whom nothing is hidden, there is no difference between
intent and actual behavior. We are taught that regarding the sin of avodah
zarah - idolatry - even intent is culpable in God's eyes. The prophet said
regarding this sin "To capture Israel in its own heart." For in our
relationship with God the inside and the outside, the intent and the
action are the same in His omniscience. However, when human beings deal
one with another, no one knows the true intent of the other person. Human
beings can only judge behavior on actuality and result. The Talmud teaches
us a person who gives charity and help to others out of base or selfish
motives is still considered to be a charitable person. Thus Yosef could
correctly say to the brothers that their original intent is now really
immaterial for the result has been a greater good. And in this he hoped
they would find some comfort and conciliation.
We should always attempt to have good and holy intentions in all of our
actions, both in matters relating directly to God or to human beings. But
we should always remember that as far as human beings are concerned
actions and results speak louder than words or intent. May all of our
actions and intent be for the sake of the advancement of Torah and the
sanctification of God's Name.
Shabat Shalom.
Rabbi Berel Wein
Text Copyright © 2004 by Rabbi Berel Wein and Torah.org
Visit www.rabbiwein.com for a complete selection of Rabbi Wein's books and tapes.
