web analytics
June 20, 2013 / 12 Tammuz, 5773
At a Glance ▼
Judaism
Sponsored Post
Bicycle in South Pioneers of the Periphery: Olim of the South

Got that pioneering spirit? You’re invited to help build Israel’s periphery by planting roots in southern soil with Nefesh B’Nefesh.



Home » Judaism » Parsha »

Mikeitz: The Greatness Of Joseph


Latest update: April 16th, 2012
tell a friend
Miller-Rabbi-Avigdor

“And Joseph went out over the land of Egypt” (41:45). This was one of the greatest tests he underwent in his career. Wearing the king’s ring (41:42), clothed in royal linen with a golden chain around his neck (ibid.), riding in the second royal chariot with runners before him (41:43), having full power over the land (41:44), having an Egyptian name and an Egyptian wife the daughter of a priest, he had every reason to disown his family which had so wronged him, and he could have without any effort become a full Egyptian in heart and soul.

Hashem here is planning a twofold achievement: Joseph was made the all-powerful ruler over Egypt for the benefit of the future nation of Israel that would develop under his exceptional guidance, and therefore Hashem granted Joseph very great authority. But parallel to this purpose was another very important purpose: to develop the greatness of Joseph himself.

Great individuals are also extremely important to Hashem, just as are multitudes of righteous people. Therefore Joseph was tested by opportunities to become arrogant; but he became even more perfect than ever, because he continued to fear Hashem always and to bear humility in his heart. Additional tests of perfection were afforded to him by means of his great power, because he utilized his authority to deal kindly with the people of the land, and all that he did was for justice and mercy to all men.

Elsewhere in the Chumash we also find examples of the principle that the lives of individual righteous men are especially important in the eyes of Hashem; and in order to produce such individuals and to encourage them, Hashem takes extraordinary action similar to that which is done for an entire nation or for all nations.

“And he said, G-d should favor you, my son” (43:29). Why should a blessing be said in the presence of the recipient? Would the blessing not be just as effective if it were said when he was not present? It seems the blessing is more sincere when said without the knowledge of the recipient. Yet we see that Yitzchak blessed his sons to their face (27:27, 27:39), Jacob blessed Menasheh and Efraim to their face (“Take them to me and I shall bless them” – 48:9), and he blessed his sons in their presence (“Gather together…” – 49:1-2).

One purpose of the face-to-face blessing is to encourage the recipient with the love of the one bestowing the blessing and with the knowledge that he was blessed by him. Another purpose is that the personal encounter enhances the love of the bestower for the recipient; and a more heartfelt blessing results, which G-d hears more readily. Further: “He who bestows a gift to someone should let him know – [Shabbos 10b] – to cause him to love the giver” (Rashi, ibid.). By hearing the blessing personally, the recipient comes to love the bestower.

And Yehudah said: what shall we say, and what shall we justify ourselves; G-d has found the sin of your servants (44:16).

Judah is speaking to the Master of the World with these words to Joseph. Hitherto the brothers had spoken much to themselves and to each other to justify their behavior to their younger brother. This process of self-justification had continued for 22 years, during which time the brothers had covered their original feelings and thoughts with heavy layers of sound logic and righteous motivation, so that any wrong that may have been committed should be buried too deeply for Hashem to see.

It is the nature of men to attempt to conceal their true motives from G-d: “And the man and his wife concealed themselves from before Hashem.” Now Judah is saying the Viddui confession: “G-d has found the sin” which had been so long and so deeply concealed. This means: Now G-d has caused us to find.

This was said by Judah. Judah now comes to the fore as the spokesman and the leader, as he had previously begun.

Compiled for The Jewish Press by the Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, which Rabbi Miller, zt”l, founded and authorized to disseminate his work. Subscribe to the Foundation’s free e-mail
newsletters on marriage, personal growth, and more at www.SimchasHachaim.com.
For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.

tell a friend

About the Author: The Rabbi Avigdor Miller Simchas Hachaim Foundation, a project of Yeshiva Gedolah Bais Yisroel, was founded and authorized by Rabbi Miller to disseminate his work. Subscribe to the Foundation’s free e-mail newsletters on marriage, personal growth, and more at www.SimchasHachaim.com. For more information, or to sponsor a Simchas Hachaim Foundation program, call 718-258-7400 or e-mail info@SimchasHachaim.com.


You might also be interested in:


If you don't see your comment after publishing it, refresh the page.
no comments

Comments are closed.

SocialTwist Tell-a-Friend

Latest Judaism Stories
Shidduch
Judaism → Rebbetzin's Viewpoint

When in a quandary we must always turn to our holy books and search for answers.

Taste-of-Lomdus-logo
Judaism → Parsha

In this week’s parshah Bilam decides to approach Balak with the intention of cursing the Bnei Yisrael. En route his donkey refused to continue on the path, continuing to veer to the side of the road. At one point the donkey smashed Bilam’s leg into the wall. Bilam hit his donkey three different times. The reason that his donkey would not proceed is because it saw that there was a malach standing in the road with his sword drawn.

Lessons-logo
Judaism → Columns → Lessons In Emunah

The GPS had not been invented when Shelly set off on a Friday afternoon many years ago to join the Bnei Akiva camp in the English countryside. The organizers always managed to find a farmer who welcomed young campers under adult supervision; thus they set up their tents and during the week took the opportunity to learn the halachot of building an eruv. There would be no problems on Shabbat and they would be able to carry within the campsite.

Judaism → Parsha

The Rambam, therefore, adds a second component: by getting angry, Moshe misled the people as to the nature of God. The masses felt that Moshe’s anger was reflective of God’s anger.

Judaism → Parsha

One of the most complex Tanach personalities is the central figure of this week’s Haftorah: Yiftach, the Shofet, Judge.

Judaism → Halacha & Hashkafa

“I saw an advertisement for group swimming lessons during the summer,” Mr. Leiner said to his wife. “I think it would be good for our Pinchas.”

Judaism → Rebbetzin's Viewpoint

She is my first child to reach this stage and, frankly, I’m worried.

Judaism → Halacha & Hashkafa

Rabbeinu Tam Tefillin
‘Transgressing Bal Tigra’
(Eruvin 100a)

Judaism → Ask the Rabbi

Question: As Shavuot is fast approaching – a holiday on which we dwell on the story of Ruth and the origins of the royal house of David – I was wondering if you could help me resolve something. The Mishnah never makes any mention of the Hasmonean kings, the mitzvah to light a Chanukah menorah, or the miracle of the oil that lasted eight days. Some people say that Rabbi Yehudah HaNassi – the redactor of the six orders of the Mishnah and a scion of King David – omitted these topics because the Hasmoneans improperly crowned themselves, ignoring the rule that all Jewish kings are supposed to come from the tribe of Yehudah. They argue that this is also why the Talmud does not include a separate tractate on Chanukah. Is this true?

Menachem
(Via E-Mail)

Judaism → Parsha

In this week’s parshah the Torah discusses many halachos of tumah. One halacha is that a person who is tamei may not enter the Mikdash. Doing so makes him liable for kareis.

Judaism → Columns → Lessons In Emunah

The highway was packed with bumper-to-bumper traffic, and there I sat with hands gripped tightly on the steering wheel, begging the cars to move. My heart swelled at the thought of seeing my son, who was just coming back from his year of learning in Eretz Yisrael. How I had missed him! Though I was used to him being away (if you can ever really get used to a child being away), a special space in my heart was empty – as I waited for him.

Judaism → Torah

No one lives in a vacuum. No, that doesn’t mean we didn’t get sucked up through a vacuum cleaner hose in the pre-Pesach cleaning frenzy, it means that whether we like it or not, our environment—the people and things around us—makes a big impact on who we are.

Judaism → Halacha & Hashkafa

According to biblical law, once an area has been converted in to a reshut hayachid by enclosing it with a halachically acceptable eruv, one may carry inside the enclosed area. But according to rabbinical law, it is simply not enough to enclose an area in which one wants to carry with an eruv. This alone will not permit carrying from the home into the street or vice versa. Neither will it alone permit carrying from a condominium apartment into the lobby or other common areas.

Judaism → Halacha & Hashkafa

Yidsville had a small but dedicated Jewish community. There was one Orthodox synagogue, led by Rabbi Well, a day school, women’s mikveh, kosher butcher shop, pizza store and restaurants.

More Articles from Rabbi Avigdor Miller
Miller-Rabbi-Avigdor
Judaism → Parsha

“When I proclaim the name of Hashem, give greatness to our G-d (32:3). When we hear a berachah, it is proper to exclaim “Baruch Hu u’Baruch Shemo” (“He is blessed and His name is blessed”) when Hashem’s name is pronounced. But much more is intended. The mention of that most important word (in any language) should evoke the greatest reverence and love and devotion. How much should we exert ourselves in this function?

Miller-Rabbi-Avigdor
Judaism → Parsha

We live in an age of conveniences – and dangers. Our affluence presents dangers to our quest for spiritual perfection, which the Torah cautions against and which Rabbi Avigdor Miller elaborates on in Parshas Vayelech.

Judaism → Parsha

“The life and the death I have given before you…in order that you should live, you and your seed.… And you shall choose life” (30:19). “Choosing life” is one of the highest accomplishments (Shaare Teshuvah III:17). This means that not only does Hashem allow us the free will to choose (a principle that materialist psychologists deny), He also gives us the information that we possess free will.

Judaism → Parsha

Many passages in the Torah appear at first glance to be repetitious. Often, each iteration has a unique and deep message. Rabbi Avigdor Miller, zt”l, finds such a case (in the passage of the Blessings and Curses) in the Torah’s instruction to keep Hashem’s commandments and walk in His ways.
Also in the passage of the Blessings and Curses, Rabbi Miller highlights the great blessing of a long life.

Judaism → Parsha

The Talmud asserts that the rebellious son of the verse below never existed and never will. Nonetheless, the Torah relates this law to advise parents in the most difficult of issues – raising children. To Rabbi Avigdor Miller, zt”l, the law and its lessons help reveal Israel’s greatness.

Judaism → Parsha

Moshe’s blessing to the nation of Israel is interesting in that a similar blessing, which Hashem had given Avraham and Yizchak, had already been fulfilled. Rabbi Avigdor Miller, zt”l, observes that among the greastest blessings is abundant offspring, and therefore this blessing was particularly auspicious – even the third time around.

Judaism → Parsha

In the confrontation between Israel and Midian, the Torah reveals the great void of virtue that separated the two nations. While Israel had fallen to great depths in the challenge of the Peor, Rabbi Avigdor Miller, zt”l, points out that it had risen again to great heights in the ensuing battle against a nation steeped in immorality.

Judaism → Parsha

“Pinchas Ben Elazar Ben Aharon the kohen turned away my wrath from upon the sons of Israel by his zeal for my sake in their midst; and I did not bring destruction upon the sons of Israel because of my jealousy. Therefore, say, behold, I give to him my covenant of peace” (25:11-2). This is a special proclamation of acclaim. Though Moshe certainly approved of Pinchas, Hashem here teaches the necessity to render public recognition to the righteous.

    Latest Poll

    Female, Orthodox, Halachic Deciders and Spiritual Leaders (Maharat)









    View Results

    Loading ... Loading ...

Printed from: http://www.jewishpress.com/judaism/parsha/mikeitz-the-greatness-of-joseph/2011/12/22/

Scan this QR code to visit this page online:

No related posts.

Close