Sefer Beraishis
is called Sefer Ha'avos, the book of the
forefathers. Yosef is the only one of the Shevatim
whose death is mentioned in both Sefer Beraishis, at
the end of this parsha, and in Sefer Shemos,
together with the other Shevatim. Some say that Yosef
merited being both an Av, fathering two Shevatim
of his own, and a Shevet.
It is important to
remind ourselves when we read about the Avos and the
Shevatim, that they were exceptional people. They
were greater than anyone we ever met or any gedolim
about whom we heard stories. We also learn that they
observed the entire Torah. So much so, that we often find
chazal or later commentaries discuss how they fulfilled
certain mitzvos. In fulfilling the Torah, they forged
the path for the Jewish people.
In this light,
Sefer Ha'avos is here to teach us their 'story' so that
we learn to follow their paths. Each shevet blazed a
path for his descendants. Yosef must have some patriarchal
qualities that blaze a trail for all of Klal Yisroel.
Yosef is held up as
a paradigm of Kibud Av. He was willing to risk his
life when Yaakov sent him on the mission to see his
brothers. Yet we find in this parsha that he seems to
contradict his father! He even gets involved physically,
when he switches the hands around. This is almost like
ruling in the presence of one's rebbi, punishable by
death! He surely realized that Yaakov had something in mind
when he crossed his hands. We might say that Yosef had
already foreseen what Yaakov was concerned about. He had
already rearranged the two sons. Yosef did not realize that
Yaakov was not so 'blind' after all. But he could have
spoken with more reverence to his father. And why did he
switch Yaakov's hands after Yaakov had already given a
brocha?
Perhaps we have not
read the parsha correctly.
In fact, the Talmud
teaches us a reverent way to disagree with a parent or
teacher. One should say “Does not the Torah say ...?” or
“Did our Rebbi not teach it to us like this?” (Kidushin
32a, Brochos 16b), rather than, “Not so, father! This
one is the firstborn! Place your right hand on his head!”
The Talmud (Eruvin
67b) discusses a situation where a disciple is in the
presence of his rebbi when someone comes with a
she’aila. If the disciple thinks his rebbi is
ruling erroneously, what should he do? If the issue is
Scriptural, the talmid must speak up right away,
before the questioner leaves and acts on the ruling. If the
matter is Rabbinical, he should let the questioner go and
act on the ruling, and then ask his rebbi his
question. Maybe the rebbi ruled correctly, and the
talmid needs to learn from him the reasoning behind his
ruling.
When Yosef first saw
Yaakov switch his hands, he understood that Yaakov knew what
he was doing. However, he questioned why Yaakov had placed
his right hand on the younger son. Yosef did not feel that
this matter was equal to ruling on a Scriptural matter.
Therefore, he let his father give the blessing first, and
questioned him later. After Yaakov had blessed them, Yosef
asked Yaakov why he did it this way. Rather than challenge
him irreverently, he moved Yaakov's hands, though it was
already after the brocha. He then said “Lo chain
avi? Is it not this way, father?” referring to the order
that Yosef had arranged them. He was saying to Yaakov “Did I
not do the right thing? After all, Menashe is the bechor.
Why not put your right hand on his head?” By first switching
the hands and then asking respectfully, “Is it not so,
Father?” Yosef was actually demonstrating the highest ideal
in Kibud Av. Furthermore, by waiting to ask until later, he
was demonstrating the highest ideal in Kevod Harav.
By no means was he
ruling in the presence of his rebbi. Actually, he was
wondering himself why Yaakov switched them around. He was
hoping for an answer on the lines he was given.
The Torah gives us
all the details we need, to learn Kibud Av from Yosef.
Unfortunately, we could easily misunderstand the Avos,leaving
us with questions and underestimations of who they were. We
could also be 'learning' wrong ideas. If we are to learn
from and emulate them, we must remind ourselves who the
Avos were. This should keep us pointed in the direction
of true understanding of the Sefer Ha'avos.
Chazak, Chazak,
Venischazeik!
