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April 19, 2014 / 19 Nisan, 5774
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Posts Tagged ‘Yosef’

In Praise Of Bubby

Wednesday, December 15th, 2010

The Gemara in Brachos says that one is not allowed to add his own praises of Hashem while davening. The Gemara explains that by doing so it could seem that what one added was the only praise missing, and that there are no more praises of Hashem. Similarly, Bubby, for one to try to mention all of your praises would be impossible. With that said I would like to mention a few points, without implying that this is all there is to be said.

 

In Shemos the pasuk tells us, “Vayakam melech chadash b’Mitzrayim.” Rashi explains that there is a machlokes as to whether it was a new king or the old king who made new laws. We can understand those that say it was an old king with new laws. However, how do those who say it was a new king explain that he did not know of Yosef? It was only a few years since Yosef’s death and he had saved the entire country from a famine. He was second in command and made Mitzrayim into a superpower. The answer is that, of course, he heard of Yosef but, because he had not witnessed Yosef’s greatness personally, he could not truly fathom it.

 

Bubby, this can be said of your greatness and of your chesed and maasim tovim, for they, too, were so awesome and great. Bubby, you were zoche to see five generations – for which it is said you will go to Gan Eden. But I’m worried that the next generation won’t be able to comprehend fully how great you were. For those who were fortunate to witness Bubby it is incumbent that we constantly review and remind ourselves of her great deeds, lest we forget. Hopefully, we will be able to properly pass down to our children who Bubby was.

 

When I got engaged, Bubby asked me whether I had mentioned to my kallah that we come from a long lineage of rabbis, including the Chasam Sofer, the Divrei Chaim, and the Aruch Hashulchan. I”yH, I hope to tell my children and their children, do you know who you come from, besides the above mentioned list I will tell them they come from you, Bubby and Zaidy.

 

We bless our children every Friday night, “Yasimcha Elokim k’Efraim uk’Menashe.” The question is: why do we ask that our children be likened to Efraim and Menashe over all the other shivatim? Rabbi Moshe Feinstein answered that, generally, there is an inherent yeridas hadoros. The further away one is, the weaker the mesorah. Yaakov Avinu felt that this was not the case with Efraim and Menashe. Although they were his grandchildren, he felt that they were on the same level as if they were his children, and the mesorah was not weakened.

 

Bubby, you were marich yomim and it was a zechus for everyone whose lives you were able to touch. You have helped keep the mesorah alive for us. I hope that we will be able to keep vibrant the mesorah that is from you.

 

I remember Bubby and Zaidy saying you should go m’chayil el chayil. Now it is our turn to wish it upon you Bubby, may you go m’chayil el chayil. However, I would like to add the end of that pasuk (from Tehillim), “yirah el Elokim b’Tzion.” The Gemara at the end of Brachos interprets this to mean those who go from multitudes of good deeds to multitudes of good deeds will merit to be mekabel pnei haShechina.

 

Bubby, you have definitely conducted your life in this manner – going from multitudes of greatness, good deeds, chesed and mitzvos to another. You shall now go and receive your reward, be mekabel pnei haShechina. May you bring with you your armies of zechusim and be a meylitz yosher for the family and for all Klal Yisroel and help bring the geula sh’leima b’karov.

In Praise Of Bubby

Wednesday, December 15th, 2010

The Gemara in Brachos says that one is not allowed to add his own praises of Hashem while davening. The Gemara explains that by doing so it could seem that what one added was the only praise missing, and that there are no more praises of Hashem. Similarly, Bubby, for one to try to mention all of your praises would be impossible. With that said I would like to mention a few points, without implying that this is all there is to be said.


 


In Shemos the pasuk tells us, “Vayakam melech chadash b’Mitzrayim.” Rashi explains that there is a machlokes as to whether it was a new king or the old king who made new laws. We can understand those that say it was an old king with new laws. However, how do those who say it was a new king explain that he did not know of Yosef? It was only a few years since Yosef’s death and he had saved the entire country from a famine. He was second in command and made Mitzrayim into a superpower. The answer is that, of course, he heard of Yosef but, because he had not witnessed Yosef’s greatness personally, he could not truly fathom it.

 

Bubby, this can be said of your greatness and of your chesed and maasim tovim, for they, too, were so awesome and great. Bubby, you were zoche to see five generations – for which it is said you will go to Gan Eden. But I’m worried that the next generation won’t be able to comprehend fully how great you were. For those who were fortunate to witness Bubby it is incumbent that we constantly review and remind ourselves of her great deeds, lest we forget. Hopefully, we will be able to properly pass down to our children who Bubby was.

 

When I got engaged, Bubby asked me whether I had mentioned to my kallah that we come from a long lineage of rabbis, including the Chasam Sofer, the Divrei Chaim, and the Aruch Hashulchan. I”yH, I hope to tell my children and their children, do you know who you come from, besides the above mentioned list I will tell them they come from you, Bubby and Zaidy.

 

We bless our children every Friday night, “Yasimcha Elokim k’Efraim uk’Menashe.” The question is: why do we ask that our children be likened to Efraim and Menashe over all the other shivatim? Rabbi Moshe Feinstein answered that, generally, there is an inherent yeridas hadoros. The further away one is, the weaker the mesorah. Yaakov Avinu felt that this was not the case with Efraim and Menashe. Although they were his grandchildren, he felt that they were on the same level as if they were his children, and the mesorah was not weakened.

 

Bubby, you were marich yomim and it was a zechus for everyone whose lives you were able to touch. You have helped keep the mesorah alive for us. I hope that we will be able to keep vibrant the mesorah that is from you.

 

I remember Bubby and Zaidy saying you should go m’chayil el chayil. Now it is our turn to wish it upon you Bubby, may you go m’chayil el chayil. However, I would like to add the end of that pasuk (from Tehillim), “yirah el Elokim b’Tzion.” The Gemara at the end of Brachos interprets this to mean those who go from multitudes of good deeds to multitudes of good deeds will merit to be mekabel pnei haShechina.

 

Bubby, you have definitely conducted your life in this manner – going from multitudes of greatness, good deeds, chesed and mitzvos to another. You shall now go and receive your reward, be mekabel pnei haShechina. May you bring with you your armies of zechusim and be a meylitz yosher for the family and for all Klal Yisroel and help bring the geula sh’leima b’karov.

Crossword Puzzle – I Was Moshe

Wednesday, May 5th, 2010

Across

1. Encourages

6. NOW!

10. Umpire call

14. Simple

15. Place for a chazan

16. Like Shaul HaMelech

17. Where some battles are fought

18. Pretty bird

19. Like Southern Israel

20. I was Moshe in 1956

23. Card or chain

24. … ___ customer

25. Leah to Yosef

26. I was Moshe in 1981

30. Funny lady Burnett

33. Land unit

34. With 40 Across, kiddush option

37. Say lashon hara, perhaps

38. Crest, e.g.

40. See 34 Across

41. Like Lavan

42. Makah

43. Philistine, e.g.

44. I was Moshe in 1998

47. Public high school ball

49. Paddle

50. Also

53. I was Moshe in 1995

58. Gasp

59. Kind of brush

60. Holy fruit

61. Or ___!

62. Towards the helm

63. Jerry West, once

64. Payment opt.

65. Serious stare

66. Declares

 

Down

1. Taken ___

2. Get clean

3. Part of a history regent

4. Stadium section

5. Hospital tool

6. Take in

7. Stiched

8. Torah measurement

9. Window ___

10. Feature on Facebook

11. Brother of the theme (in English)

12. Fire ingredient, at times

13. Old age

21. Word before Aviv

22. Popular possession of Pete?

26. Unruly crowd

27. Perhaps the greatest Rishon

28. Succos mth., often

29. Catan card

30. 60 Minutes airer

31. Tide alternative

32. Tampa player

34. Get

35. Gene letters

36. Asian currency

38. Bud

39. Question

40. Battle

42. Pesach animal

43. Garden structure

44. Whirlpool

45. Be idle

46. Adam, simply

47. Word by King David

48. Use Scope

50. Similar

51. ___ again!

52. Ones who make Ticheles

54. One way to get to Israel

55. River connected to the theme

56. Leg part

57. Balkan, usually

58. Pod product

 

 

(Answers, next week)

Yoni can be reached at yglatt@youngisrael.org

Rescue Us From The Valley Of Tears

Wednesday, January 27th, 2010

Our forefather Yaakov is considered to have been the patriarch who endured the most suffering. Although our rabbis look to the binding of Yitzchak and the trial of Avraham as the epitome of suffering in the form of self-sacrifice, Yaakov is our greatest teacher in the difficult subject of dealing with life’s hardships.

His suffering began when, as a young man, he had to run away from his parents’ house. He fled from the treacherous Eisav into the clutches of the deceitful and poisonous Lavan. His trials continued after leaving Lavan’s domain: his famous showdown with Eisav and his army of 400 men; the violation of Dinah by Schechem; the death of his mother Rivkah at night without proper burial; the passing of Rachel and her burial on a roadside; and finally the “death” of Yosef, which was actually his abduction and slavery in Egypt.

In Parshat Vayishlach, after the death of Rivkah, Yaakov created a paradigm for dealing with future sadness in the nation of Israel.

He cried deeply and mourned the loss of his mother. It was the first tragic death in the family of the patriarchs. Yaakov’s pain is memorialized by his naming of a city after the tree where his crying took place – Alon Bachut, the tree of tears. Rav Saadia Gaon and others translate the city’s name as the plain of tears.

In the Lecha Dodi prayer we sing Friday night during Kabbalat Shabbat, we ask God to save us from Emek Habacha, the Valley of Tears, for we have been dwelling there for too long. What started as Yaakov’s flat plain of tears outside the city of Bet El, after thousands of years and the copious tears shed by the Jewish nation over that time period, became the valley of tears.

Someone who hears tragic news, like in Parshat Vayeishev where Yaakov believes that his dear son Yosef was torn apart by wild animals, is swept away and immersed into the valley of tears.

We were blessed with a beautiful child who we presumed was healthy until the age of eight months. And then Noah ascended to heaven 10 years ago on 21 Kislev, after living four years and one day in this world. So we identify with Yaakov’s situation after he was led to believe that Yosef was no longer.

That may be why it says in Vayeishev that Yaakov could not be comforted from the sadness he felt in losing Yosef for 22 years, despite his great stature as one of our eternal role models. Yaakov filled the plain of tears, originally carved out with sadness for the loss of his mother, with 22 years of his deep, heartfelt tears for Yosef’s disappearance.

The tears of all our generations – from Yaakov to the Jews in the Holocaust, and those in between – are seemingly endless. And our tears cried over our dear Noah trickled down into the valley as well. We felt trapped in the valley for many years. But little by little, God helped us escape. We cannot believe that now, 10 years after Noah’s passing, we are able to look back and appreciate Him for all that we went through – but we have and we do.

You climb to the top of the valley and move away, and you leave it in hindsight. But it is always there, and the tears you cried are eternal. If you are fortunate, you are lifted high above and look at it from God’s infinite perspective.

Once you have been to the valley, you relate more deeply to those that have also been there. You speak to them without speaking. And just mentioning the valley unites you in a bonding of your souls. The tears you cried flowed into the river that lies within the valley, and your tears merge with theirs. You want to ease their sadness, but cannot. And once you have left the valley behind, you can still return in an instant. Not to cry again, but to behold the tears you once cried. Your tears that were cried once will never dry.

Sad though your return is to the valley, it is part of what makes you alive. Without your connection to it, you have no compass. You never realized it, but from the point of your sadness and forward, the valley has become your guide. Wherever you find yourself in life, you always measure yourself by how far you have come since leaving the valley. The valley may be a real entity, as we see from the tree of tears that Yaakov named. But it also resides in a part of us that we didn’t know existed. We may not want to know it’s there, and can’t believe it’s there – but it is.

We know our tears have not been shed in vain. Despite the sadness we felt from Noah’s passing, the joy of knowing that Hashem gave us this precious gift far exceeds the sorrow. Although no one would ever ask for this type of gift, once it has been given to you, you realize that you have witnessed the ultimate truth.

May we all be zocheh to the coming of Moshiach, and have all of our holy neshamot return to us in happiness – bimheirah b’yameinu, amen.

To contribute to the foundation we created in Noah Raphael’s memory to help children facing serious illness, please send a tax-deductible check to Noah’s Spark Foundation, c/o Jarashow, 5 South Myrtle Ave., Spring Valley, NY 10977.

A Reason For Everything

Wednesday, February 4th, 2009

Yosef * had a dream. He wanted to open a yeshiva for young men like him, men who had returned to their roots and wanted to expand their learning in a relaxed, pastoral atmosphere. Gilah, his wife, had her own dream of founding a yeshiva for young women where they could grow spiritually as well as connect to nature.

Together, the couple brought their dreams to reality. Last year, in a small Yishuv ** in Israel, the two new places of learning opened their doors.

Yosef’s yeshiva attracted young married men as well as about a half dozen single ones.

It is, thanks to Hashem, doing well.

Gilah’s seminary started out very promising. Twenty-five young women, two of them married, attended the program. But then, something went wrong. After a couple of months, two of the students left the seminary. As the months went by, more of them pulled out of the yeshiva, leaving a mere four students by Pesach time. Unable to continue financially, Gilah made the painful decision to close down the school she had so recently opened.

Gilah was very disheartened. Perhaps she and her husband had undertaken too many responsibilities in too short a time. She felt like a failure. Then, she received the first of three wedding invitations in the mail.

In its early days, Gilah’s school had attracted young women from all different parts of Eretz Yisrael. These were young women who shared Gilah’s vision of a quiet, calm environment in which to grow. It was unlikely these young women would have encountered each other if they hadn’t met in the yeshiva. Thrown together, they forged bonds of friendship.

The first invitation Gilah received was from a young woman who had met her Chatan through one of her new friends in the school. The second invitation was from another former student, who had also met through her few months in the yeshiva.

The third invitation was from a couple, both students at the Yeshivot in the Yishuv, brought together by Yosef and the kallah’s teacher.

Gilah’s heart began to lift. She no longer looked at herself or her yeshiva as failures. She now understood that though its opening wasn’t planned out well enough, her yeshiva had to have opened so that six young people could find their bashert.

Gilah hopes to try and re-open her school one day. Meanwhile, she is busy attending weddings.

*Names have been changed.

** The location and names of the Yeshivot are being kept anonymous.

Midwinter Break

Wednesday, January 28th, 2009

Dear Rabbi Horowitz:

We have an upper-middle-class family. Baruch Hashem, we both work and are able to make ends meet, pay full tuition for our children’s educations, and have some money left at the end of the month to save for our children’s future educational needs and our retirement.

We find ourselves faced with an increasingly challenging experience each year when midwinter break comes around. Some of our children’s friends go on expensive vacations with their families, and our kids are asking us to send them on similar trips. Our children are respectful whenever they discuss this with us, but there is a clear sense that they feel “left out” because they don’t go to the exotic location like some of their friends.

We keep going back and forth on this issue. Should we just “go with the flow,” or instead stick to our guns and say that we just don’t feel the need to spend so much money on a vacation that lasts a few days.

Respectfully,

Aviva and Yosef

Dear Aviva and Yosef:

Having raised our children on a mechanech’s salary, I can certainly identify with your dilemma of raising your children on a lower standard of living than some or many of their classmates. Stepping back a bit, the overall matter of “Keeping up with the Cohens” is something that many adults have a hard time dealing with. With that in mind, I give you a great deal of credit for not taking the expedient route of charging an expensive vacation on your credit card(s) and caving to communal pressure. If all adults built their homes, purchased their automobiles, and planned their simchahs that way, we would have less stress in our lives.

Therefore keep in mind that there are profound lessons for your children to learn from this experience, and significant opportunities for your family to bond during the mid-winter break. Here are some suggestions:

1) Be honest with your children. Sit down with them as a group and explain things to them just as you described them to me. Many parents never discuss finances with their children, and then complain when their teenage children think that money “grows on trees.” The more you acquaint them with budgeting and making appropriate choices with the finite amount of money at hand, the better prepared they will be to mange their own household finances in the future.

2) Give them choices of less expensive things to do during their midwinter break. In fact it may be a good idea to give your children an overall figure of what you can afford to spend on the midwinter break, and let them have a voice on how to spend it. There are lots of inexpensive things you can do together as a family (i.e. ice-skating, snow-tubing) that are less expensive than skiing or taking trips that require you to spend money on airfare and hotels. Most of what children appreciate and cherish as fond memories of vacation time is your “quality time” with them. Try to set things up so that you can give them your undivided attention during the time you spend together on mid-winter break.

3) In the broadest sense, I suggest that it is a good idea to teach your children about the value of money and the importance of budgeting. Open custodial savings accounts with them and encourage them to put some of their birthday, Chanukah and Purim gifts there. Perhaps offer them a “matching gift” incentive where you give them, say, 50 cents for every dollar that they bank and leave in the account for a year. This will ingrain in them good habits of thrift and responsibility. It will also allow them to better understand your line of reasoning when you refuse their request for financial reasons.

4) Finally, always keep in mind that the golden path of moderation is the preferred one. Worded differently, I would say that when we veer too far to the right or left of the shvil ha’zahav, things tend to backfire. So don’t go overboard in your refusal to “keep up with the Cohens.” Remember that you can pick and choose with whom you wish to associate, while your children – like it or not – spend 8-12 hours daily with their class peers.

Man Serving Hashem … The Center Of Creation

Wednesday, December 17th, 2008

The brothers of Yosef referred to him as the “The Dreamer” (Bereishis 37:19). And, while the brothers seemed to have used the title in a disparaging manner, Yosef’s life was, in fact, inextricably tied to dreams.

He engendered the envy of his brothers when he shared his two dreams with them. He correctly interpreted the dreams of the ministers of Pharaoh, and later rose to glory when he was called upon to shed light on the dreams of Pharaoh himself. The two original dreams of Yosef and their significance in the events of the lives of the children of Yaakov compel us to study them carefully and glean important messages from their meaning.

Yosef’s first dream (Bereishis 37:7) was about 11 sheaves of grain in a field, bowing to the center sheaf – representing the 11 sons of Yaakov bowing to Yosef. His second dream (Bereishis 37:9) was all about heavenly matters. In this dream, the sun, the moon and the stars were bowing to him.

Yosef aroused the envy of his brothers when he related these dreams to them. However, Yaakov Avinu had a different “interpretation” of the dreams of his son. While he adopted an external pose of annoyance with Yosef, the Torah relates “V’Aviv shamar es ha’davar – And his father [Yaakov] ‘guarded’ the dreams [and anxiously waited for them to come to fruition] (Bereishis 37:11; see Rashi).

Yaakov Avinu Waiting And Watching

This causes us to question – what did Yaakov Avinu see in the dreams of Yosef that the brothers missed?

Rashi lists several similarities between the lives of Yaakov and his favorite son, Yosef (Eleh toldos Yaakov, Bereishis 37:2, see Rashi). In that light, it is interesting to note that Yaakov Avinu also dreamed of the same two elements, gashmius and ruchnius – earthly and heavenly matters – when he was sleeping in Beis El, on his way to the house of Lavan (Bereishis 28:12). He dreamed of a ladder standing on earth that reached the heavens.

However, that is where the similarities ended. Yaakov’s dream was all about transcending the earthly and climbing the ladder to dwell in the presence of Hashem. The central figures in Yaakov’s dream were the angels. Yosef’s dreams were about Yosef, with all participants in the dreams paying homage to him.

That being the case, the brothers of Yosef seemed to be correct in their contempt for their brother’s view of things. Why then did Yaakov guard the dreams and expect positive outcomes from them?

The answer may be that Yaakov understood the deeper meaning in the dreams of his son. Yosef was thinking of man in his highest state – as the center of the briah (creation) itself. Yosef was not egotistical; he was thinking about the awesome responsibility of man to serve Hashem. Yosef, who was to become the visionary leader of the entire world, and who was the virtual bechor (firstborn) of Yaakov, was dreaming of the limitless potential of the human being to become the center of creation.

After all, Hashem created this world – earthly and heavenly things – so that man can serve Him and thereby bring shleimus (fulfillment) to His world (Rashi Bereishis 1:1, Bereishis Rabbah 1:6). Yaakov’s dreams were about angels; Yosef dreamed about heavenly humans.

Yaakov realized that the brothers misunderstood Yosef. He was upset that Yosef shared his vision with his siblings and aroused their envy. At the same time, Yaakov was “guarding” the dream, and hoping for its eventual fulfillment. As Rashi explains, Yaakov was hoping for these lofty dreams to come true.

Passing The Tests

Over the following 22 years, Yosef was severely put to the test. He was sold as a slave and sent to Mitzrayim, demoralized and alone. He was tested by the wife of Potifar, and then spent 12 years in a dungeon. Having passed the trial of loneliness and deprivation, he was then faced with a greater challenge: glory and royalty. Yet Yosef remained the humble servant of Hashem throughout these divergent phases in his life (see Rashi, Shemos 1:5). His faith in Hashem remained intact, and of all our great avos and shevatim, he alone earned the title of Yosef HaTzaddik, Yosef the Righteous One.

Yaakov’s confidence in his son was rewarded. Yosef emerged from his trials and tribulations as the deserving leader of the world. The sheaves of the world, the people, were paying homage to him as they came to Mitzrayim to purchase grain for their families. More importantly, the heavenly objects were bowing to him, as well. Yosef had brought meaning to the world of Hashem. All celestial bodies joined in paying tribute to Yosef – and to his creator, Hashem.

Best wishes for a Gutten Shabbos.

Rabbi Yakov Horowitz is the founder and dean of Yeshiva Darchei Noam of Monsey and the founder and director of Agudath Israel’s Project Y.E.S.

To purchase Rabbi Horowitz’s Dvar Torah Sefer, “Growing With the Parsha” or his popular parenting tapes and CD’s – including his 2-CD set on “Raising your Adolescent Children” – please visit www.rabbihorowitz.com, email udi528@aol.com, or call 845-352-7100 x 133.

Man Serving Hashem … The Center Of Creation

Wednesday, December 17th, 2008

        The brothers of Yosef referred to him as the “The Dreamer” (Bereishis 37:19). And, while the brothers seemed to have used the title in a disparaging manner, Yosef’s life was, in fact, inextricably tied to dreams.  

 He engendered the envy of his brothers when he shared his two dreams with them. He correctly interpreted the dreams of the ministers of Pharaoh, and later rose to glory when he was called upon to shed light on the dreams of Pharaoh himself. The two original dreams of Yosef and their significance in the events of the lives of the children of Yaakov compel us to study them carefully and glean important messages from their meaning. 

 Yosef’s first dream (Bereishis 37:7) was about 11 sheaves of grain in a field, bowing to the center sheaf – representing the 11 sons of Yaakov bowing to Yosef. His second dream (Bereishis 37:9) was all about heavenly matters. In this dream, the sun, the moon and the stars were bowing to him.

 Yosef aroused the envy of his brothers when he related these dreams to them. However, Yaakov Avinu had a different “interpretation” of the dreams of his son. While he adopted an external pose of annoyance with Yosef, the Torah relates “V’Aviv shamar es ha’davar – And his father [Yaakov] ‘guarded’ the dreams [and anxiously waited for them to come to fruition] (Bereishis 37:11; see Rashi). 

Yaakov Avinu Waiting And Watching 

 This causes us to question – what did Yaakov Avinu see in the dreams of Yosef that the brothers missed?

 Rashi lists several similarities between the lives of Yaakov and his favorite son, Yosef (Eleh toldos Yaakov, Bereishis 37:2, see Rashi). In that light, it is interesting to note that Yaakov Avinu also dreamed of the same two elements, gashmius and ruchnius – earthly and heavenly matters – when he was sleeping in Beis El, on his way to the house of Lavan (Bereishis 28:12). He dreamed of a ladder standing on earth that reached the heavens. 

 However, that is where the similarities ended. Yaakov’s dream was all about transcending the earthly and climbing the ladder to dwell in the presence of Hashem. The central figures in Yaakov’s dream were the angels. Yosef’s dreams were about Yosef, with all participants in the dreams paying homage to him.

 That being the case, the brothers of Yosef seemed to be correct in their contempt for their brother’s view of things. Why then did Yaakov guard the dreams and expect positive outcomes from them? 

 The answer may be that Yaakov understood the deeper meaning in the dreams of his son.  Yosef was thinking of man in his highest state – as the center of the briah (creation) itself. Yosef was not egotistical; he was thinking about the awesome responsibility of man to serve Hashem. Yosef, who was to become the visionary leader of the entire world, and who was the virtual bechor (firstborn) of Yaakov, was dreaming of the limitless potential of the human being to become the center of creation. 

 After all, Hashem created this world – earthly and heavenly things – so that man can serve Him and thereby bring shleimus (fulfillment) to His world (Rashi Bereishis 1:1, Bereishis Rabbah 1:6). Yaakov’s dreams were about angels; Yosef dreamed about heavenly humans.  
 Yaakov realized that the brothers misunderstood Yosef. He was upset that Yosef shared his vision with his siblings and aroused their envy. At the same time, Yaakov was “guarding” the dream, and hoping for its eventual fulfillment. As Rashi explains, Yaakov was hoping for these lofty dreams to come true. 

Passing The Tests

 Over the following 22 years, Yosef was severely put to the test. He was sold as a slave and sent to Mitzrayim, demoralized and alone. He was tested by the wife of Potifar, and then spent 12 years in a dungeon. Having passed the trial of loneliness and deprivation, he was then faced with a greater challenge: glory and royalty. Yet Yosef remained the humble servant of Hashem throughout these divergent phases in his life (see Rashi, Shemos 1:5). His faith in Hashem remained intact, and of all our great avos and shevatim, he alone earned the title of Yosef HaTzaddik, Yosef the Righteous One. 

 Yaakov’s confidence in his son was rewarded. Yosef emerged from his trials and tribulations as the deserving leader of the world. The sheaves of the world, the people, were paying homage to him as they came to Mitzrayim to purchase grain for their families. More importantly, the heavenly objects were bowing to him, as well. Yosef had brought meaning to the world of Hashem. All celestial bodies joined in paying tribute to Yosef – and to his creator, Hashem. 

 Best wishes for a Gutten Shabbos.
 
 Rabbi Yakov Horowitz is the founder and dean of Yeshiva Darchei Noam of Monsey and the founder and director of Agudath Israel’s Project Y.E.S. 

 To purchase Rabbi Horowitz’s Dvar Torah Sefer, “Growing With the Parsha” or his popular parenting tapes and CD’s – including his 2-CD set on “Raising your Adolescent Children” – please visit
www.rabbihorowitz.com, email udi528@aol.com, or call 845-352-7100 x 133.

Printed from: http://www.jewishpress.com/sections/magazine/man-serving-hashem-the-center-of-creation-3/2008/12/17/

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