Parashas Miketz - Shabbos Chanukah

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THE WEEKLY SIDRA- MIKAITZ
Rabbi Moshe Greebel

There is an extremely high level of Torah observance, concerning the giving of good for bad. One may have hurt another purposely and even maliciously. But, rather than taking revenge upon the perpetrator, the true Ben Torah returns Chesed (kindness) for the bad that was done to him. Needles to say, this sounds as difficult as it is to accomplish. Yet, there are times when we must completely rid ourselves of the overpowering ego, which threatens us daily.

This week’s Sidra offers us a very fitting example of returning good for bad, when, having accused his brothers of being spies, we read of Yosef’s actions:
“And he turned himself away from them, and wept; and returned to them again, and talked with them, and took from them Shimon, and bound him before their eyes.” (B’raishis 42:24)

Two questions immediately come to mind:
1. Of all his brothers, why did Yosef opt to bind only Shimon, while the rest returned to Eretz Canaan, to bring their younger brother Binyamin back to Egypt?

2. Why does the Torah go out of its way, to inform us that Yosef had Shimon bound ‘before the eyes’ of the other brothers? Is this not obvious?

For the answers to these two questions, we turn our attention to the commentary of the Pardes P’sachya, which begins by citing Rashi:
“Shimon…..He (Shimon) was the one who cast him (Yosef) into the pit. He was the one who stated to Levy, ‘Behold, this dreamer comes….! (B’raishis 37:19)’”

Shimon then, was singled out for being bound, not only because he actually threw his brother into the pit, but also, because he was more verbally hostile when it came to the seventeen year old Yosef than the rest of his brothers.

Now, while this may not sound very much like the giving of good for bad on the part of Yosef, concerning our second question of Shimon being bound ‘before the eyes’ of his brothers, the Pardes P’sachya, has Rashi citing the Midrash B’raishis Rabbah 91-8:
“Rabbi Chaggai commented in Rabbi Yitzchak’s name, ‘Only before their eyes did he (Yosef) bind him (Shimon). But, as soon as they (brothers) left, he brought him out, gave him to eat and drink, and bathed and anointed him.’”

When it came to the rest of his brothers then, Yosef used the fear of Shimon being imprisoned, to cause them to reflect on their actions, and, eventually accomplish T’shuva (repentance). Nevertheless, when it came to Shimon, Yosef used Chesed to help his brother attain T’shuva. And, here is the instance in this week’s Sidra, where we see the high and lofty concept of giving good for bad.

The celebrated Rav Yisroel (Lipkin) Salanter (1810- 1883) of blessed memory, was once very much publicly slighted by a most boorish and foolish Ba’al HaBayis (householder) Fortunately for the latter, in time, he came to the realization that his actions towards Rav Yisroel were indeed improper, and, he was truly regretful of his reprehensible behavior. Even a man so churlish as this one, knew that he would have to offer his apologies in person.

Having personally visited Rav Yisroel, and offered his most heartfelt admissions of guilt, our Ba’al HaBayis was delighted to hear that Rav Yisroel fully forgave him for his actions. But then, Rav Yisroel said to the Ba’al HaBayis, “Now then, if there is anything with which I could help you, anything at all, I will make every effort to do so!”

Astounded, the Ba’al HaBayis embarrassingly replied, “Rabbi, is it not sufficient that you pardon me for my loutish behavior to you, without having to offer me your very valuable assistance in anything I may require? Why do you do this as well?”
In response, Rav Yisroel cited the Gemarah in Kiddushin 59b:
“An act can nullify both act and intention, but intention can nullify neither act nor intention.”

“In essence,” stated Rav Yisroel, “only action is capable of uprooting and doing away with the improper intention of slighting another. The offer of assistance to you in any matter, which is my action, is to completely remove from you that intention of any bitterness you may have towards me!”

And so, concluded the Pardes P’sachya, Yosef wanted to uproot the unjustified intentions of hostility that Shimon had for him. Only, the actions of Chesed (food, drink, bathing, and anointing) could accomplish this.

It would seem then, that from the Torah, one would not only have to abstain from revenge, but also, would have the obligations of pardoning the other, and, even returning Chesed for bad, which in the scheme of things, is a pretty tall order. Yet, it must be comprehended that the Torah HaK’dosha demands nothing from us that is impossible.

May we soon see the G’ulah Sh’laimah in its complete resplendency- speedily, and in our times. Good Shabbos.

 

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