Seeing the Bigger Picture – Parshat Vayigash

Printable PDF available here. Previous pieces on Vayigash are available here and here.

Rav Kook (Based on Ein Ayah, ע׳ קפה, רנט)

But do not be upset, and let it not trouble you that you sold me here, for it was to preserve life that G-d sent me before you. For already two years of famine have passed in the midst of the land, and for another five years, there will be neither plowing nor harvest. And G-d sent me before you to make for you a remnant in the land, and to preserve for you for a great deliverance. (Bereishit 45:5-7)

But Yosef said to them, “Don’t be afraid, for am I in place of G-d? Indeed, you intended evil against me, but G-d intended it for good… (Bereishit 49:20)

Yosef gives the impression that he has entirely reconciled with his brothers. Despite their cruel act of selling him into slavery, Yosef makes a theological claim that reframes all of the suffering that he endured. It was all part of a Divine plan to sustain Ya’akov’s family through years of famine, and (although this is less explicit in the pasukim, but emphasized in Chazal) to bring about the exile in Egypt that would eventually lead to the birth of a nation.

But was everything so simple? Were the brothers really let off the hook? Not everyone thinks so. The Abarbanel maintains that our enslavement in Egypt was partly a punishment for the brothers selling Yosef as a slave. And the Midrash maintains that the Asarah Harugei Malkut, the 10 martyrs whose execution we recount on Yom Kippur and Tisha b’Av, were killed as a Divine punishment for the sale of Yosef by his 10 brothers. Clearly, there were still some accounts to settle, notwithstanding Yosef’s point that he and his brothers were part of a larger Divine plan.

And this, in turn, raises some very thorny issues about the interrelationship between Divine providence and free will. To gain clarity on these matters, we must understand that Divine providence operates differently for the collective than it does for the individual. Every person was created with freedom of choice and is Divinely summoned to use that freedom to choose good. However, evil also has a role in advancing the world towards its ultimate goal. In order for humanity to attain the highest good, a measure of wickedness is necessary. There are good and holy things that can only come into being through evil and through people who abuse their freedom of will. “The Lord made everything for His praise – even the wicked man…” (Mishlei 16:4). And thus, at least until the end of history, humanity as a whole was not given total freedom to choose good. However, Divine goodness remains the essential nature of reality, and in the bigger picture, for humanity as a whole, there is no such thing as absolute evil. Because all evil and all suffering contribute, in ways we do not always understand, to bringing humanity to the ultimate good at the end of history.

Now we can better understand what Yosef meant that his suffering was part of a Divine plan. That Divine plan did not absolve his brothers of responsibility. The fact that Yosef could now sustain Ya’akov’s family, that the brothers were a part of a world-historic plan, did not erase the cruelty or the wickedness of their deed, nor did it expunge the years of suffering, loneliness and estrangement that Yosef had endured. After all, both Yosef and the brothers were individuals, and at this granular level of reality, where Divine considerations and G-d’s grand plans do not manifest, evil and suffering are very real and very painful.

Yosef was not trying to comfort his brothers, nor distract them from the bitterness that they all must have felt in that traumatic moment. With an intensity of faith (lit. בטחון) that we can scarcely imagine, he sought to transcend a narrow, particular perspective on his individual circumstances. He lifted his eyes to the bigger picture, to a more all-encompassing and totalizing picture of reality, where goodness is seen as the root of all reality and where all judgments are sweetened. Perceiving himself as a part of that broader reality, he was able to gaze upon his brothers and his difficult past in a very different light.

Food For Thought (Rabbi Elchanan Poupko):

The G-dly and angelic tone in Joseph’s words cannot be ignored. Here he is, looking at the same brothers who have robbed him of his youth, freedom, and almost of his very life. Joseph is able to share with his brothers his belief that ultimately it was all for good. At the same time, one can argue that Joseph is not forgiving; he is just resolving to move on. Joseph tells the brothers to bring their families to Egypt and promises to take care of the entire family.

Once Jacob hears about Joseph’s life and ascent to power, he comes to Egypt with the entire family, famously, with seventy family members. So much of what happened between Joseph and the brothers, remains taboo. No family therapy. No working through issues. No Kumbaya. Everyone seems to move on with life. The desire to normalize relations as quickly as possible dominates everyone’s priorities. Was there forgiveness, or did Joseph just want to move on? What did Joseph mean when he told the brothers: “let it not trouble you that you sold me here, for it was to preserve life that G-d sent me before you.”? Dr. Ayelet Seidler, a Jewish studies faculty member at Bar Ilan University’s Midrasha program, points out that Joseph’s words here, are so similar, yet so different from words he uses once his father dies. While Joseph’s original statement speaks of it all being for good, asking the brothers not to worry, once Jacob dies, Joseph says something very different.

After Jacob’s death, the brothers fear Joseph’s retribution is finally coming. “His brothers also went and fell before him [Joseph], and they said, “Behold, we are your slaves.” But Joseph said to them, “Don’t be afraid, for am I instead of G-d? Indeed, you intended evil against me, [but] G-d designed it for good, in order to bring about what is at present to keep a great populace alive. So now do not fear. I will sustain you and your small children.” And he comforted them and spoke to their hearts” Joseph’s tone is assuring, yet far less positive. He tells the brothers they intended to do evil. He tells his brothers they are deserving of punishment. He tells them he will sustain them, but nothing like what he had told them when their father was still alive. Furthermore, had Joseph fully forgiven his brothers, it is unlikely they would be concerned that he is about to kill them. Rashi… shares a Midrashic insight along these lines: “Now Joseph’s brothers saw that their father had died: What does it mean that they saw? They recognized his (Jacob’s) death in Joseph, for they were accustomed to dine at Joseph’s table, and he was friendly toward them out of respect for his father, but as soon as Jacob died, he was no longer friendly toward them.”

Joseph’s friendship to the brothers was far greater to them when his father was still alive. This, Rabbi Shmuel Slotsky argues, explains so much more of what was going on. The brothers fear that Joseph was going to kill them once their father died, was actually very well-founded. After all, this is exactly what had happened just one generation ago. “And Esau hated Jacob because of the blessing that his father had blessed him, and Esau said to himself, “Let the days of mourning for my father draw near, I will then kill my brother Jacob. “(Genesis 27) The brothers were somewhat right that Joseph was treating them better because their father was still alive. It is not hard to imagine the brothers thinking of the time Joseph said: “I am Joseph, is my father still alive?” as Joseph wanting to know if he can take revenge of them already; checking to see if he can do so if Jacob is no longer alive.

In a complex world in which interests, history, emotions, needs, and the desire for justice all swirl together, forgiveness takes on many different meanings. This was more clear than ever after the Holocaust. The young state of Israel needed to establish its international connections quickly and strategically. David Ben Gurion was determined to build a strong relationship with post-war Germany and accept reparations from them. Menachem Begin reviled and despised this very thought. No one had thought that forgiveness was possible. The murder of six million Jews whose blood did not dry yet could never be forgiven. The question was about moving forward, could Israel establish a good relationship with Germany. David Ben Gurion thought they could.

So did Joseph ever forgive his brothers? We will never know. We will know that Joseph was an incredibly pragmatic and wise man. Joseph decided to move forward for the sake of the future, his children, and the Abrahamic mission. We will never know if he forgave his brothers or not. Enduring an attempted murderer and being sold into slavery as a young seventeen-year-old is not something we can ask to forgive easily. So what can we learn from Joseph? What can we learn from this story? We must learn to weigh all sides, to be pragmatic, and forward-looking. Despite all the pain and betrayal, Joseph was able to recognize G-d’s plan in all of this. He was able to overlook malicious intentions and remember the good that came from all of this.

In a world in which people hold grudges even against those who did not harbor ill intentions towards them, in a world that demonizes even those who seek our good, and in a society that questions the intentions even of those taking positive action, we must look up to Joseph. We must see the good, be pragmatic, and always remember, there is a plan behind everything.

Questions for Discussion

Do you think Yosef forgave his brothers?
Can you think of a difficult/painful experience you had that in retrospect was for the best?
Why did the brothers sell Yosef? Was it a principled decision or do you think they knew they were doing something wrong?
How does one achieve the perspective of the “bigger picture” as articulated by Rav Kook, where “goodness is seen as the root of all reality”?
Rav Kook claims that free will operates differently for individuals that it does for the collective. Are you convinced? Why or why not?

Dare to Dream – Parshat Miketz

Printable PDF available here. Previous pieces on Miketz are available here and here.

**Rav Kook (Based on Midbar Shiur, 25)**

“It came to pass at the end of two full years, that Pharaoh was dreaming, and behold, he was standing by the Nile.” (Bereishit 41:1)

In various places in Jewish history, we find that Israel’s development and advancement occurs through the means of a dream. Yosef’s dreams prefigured his attainment of power in Egypt, which in turn set the stage for the exile, the Exodus and the formation of Klal Yisrael as a national entity. In this week’s parsha, Pharaoh’s dreams play a role in advancing this process as well. Similarly, in the Babylonian exile, Daniel role to power by interpreting a dream for Nevuchadnezzar. Why do dreams have a role in the Divine plan for history, and what is the spiritual purpose of dreams in general?

To answer this question, let us examine a puzzling teaching of our Sages in Gemara Berachot (55a-b), where we learn that no dream has a fixed meaning. Instead, “A dream that has not been interpreted is like a letter left unread … All dreams are fulfilled based on the interpretation given to them.” As an illustration of this principle, one rabbi even reports that he received 24 different interpretations of a dream, and that as a result, all of them were fulfilled! The question is obvious – how can an interpreter affect the meaning of a dream and alter the future accordingly? Even if a dream is some form of prophecy, a foretelling of the future, why does interpretation have such a powerful impact?

To unravel this puzzle, we need to understand why G-d endowed us with the ability to dream. A true dream is meant as a wake-up call, an exhortation to bring out hidden potential or correct something that has gone wrong. As Iyov (33:15-16) declares, “In a dream, a vision of the night, when sound sleep falls upon men, in the slumbers on the bed, He [G-d] opens the ear of men, and delivers them reproof.” Dreams are the way that G-d, in his infinite wisdom, grants a purified and spiritual mind a vivid vision of the future – one that cannot be accessed by the normal conscious faculties that operate while we are awake.

Of course, not all dreams are prophetic. Before the sin of Adam and Chavah coarsened humanity’s spiritual perception, every dream reflected profound truths. But now, most dreams are largely a confusing amalgamation of strange images, pointless thoughts and unusual flights of imagination – what our Sages refer to as “a mixture of wheat and chaff.” So let us be clear that we are talking about dreams as a category, as a part of the ideal religious experience, and not necessarily any particular dream that one of us may have had.

With that caveat, let us delve into the inner function of dreams. Dreams are a fundamental part of the framework by which Divine Providence operates in this world. The Zohar (Parshat Bo) teaches that Divine Providence is not just a top-down system where Hashem decrees what will happen and we benefit (or suffer) accordingly. Every person’s soul has a wonderous inner quality (lit. סגולה) based on his or her moral stature and level of spiritual development. The way G-d has designed the world, our soul’s inner quality draws toward us the situations and events that correspond to our spiritual level and what we are meant to accomplish in life. If we change our ways, this inner segulah changes as well, which then manifests a different set of circumstances and responsibilities.

Dreams are a part of this system of Divine providence. When one receives a profound vision of the future in a dream, he or she is not meant to be a passive recipient, like an audience member enjoying a show. The dream is supposed to be transformative, to affect the soul’s inner quality and spur a rectification, the realization of previously potential, or some other spiritual advancement. But how can a person make sure the dream affects them to their very core, and is not forgotten the moment he or she awakens from slumber?

This is where the concept of dream interpretation comes into play. As our Sages taught, “A dream that has not been interpreted is like a letter left unread.” When someone else interprets a dream, its images become more intense and vivid and take deeper root in the dreamer’s consciousness. The impact on the soul becomes far stronger. Of course, dream interpretation is itself a skilled discipline, one that requires penetrating to the inner message of the dream and separating the “wheat” from the “chaff.” Not everyone is qualified to discern the points of the dreamer’s soul that are reflected in a dream. Even if one is qualified, there are many ways to ‘connect the dots’ and even a single dream can have 24 different interpretations, as our Sages teach. A positive interpretation of a dream will helps develop and manifest positive traits hidden in the soul of the dreamer, while a negative interpretation, on the other hand, will promote negative traits.

All of these concepts are true on the national level as well. The Jewish People have a hidden inner potential for spiritual greatness and leadership of humanity. All of history is the Divine effort – and ours as well – to spur on the realization of this inner quality. The Divine hand has many ways to advance this process, and one them is through dreams (as we see by Yosef and Daniel). Perhaps this is the meaning of the enigmatic phase in Tehillim 126 (recited before Birkat haMazon), describing the ultimate geulah, where David declares “When G-d restores the captivity of Zion, we were like dreamers. Then our mouths will be filled with laughter and our tongues with songs of praise.” Why does David declare that we “were like dreamers,” in past tense, instead of “will be like dreamers” in future tense? Based on everything we have said, it seems that the answer is clear. G-d has put us in this long and dark galus so that Israel can realize its inner essence and develop its true potential. But we are still “dreaming” and have not yet reached the end of history. But eventually, the complete geulah will come, and the Jewish People, then awakened from the centuries of dreaming that brought them to that point, will look back and declare, “We have been like dreamers!.. The Lord has done great things with us!”

Food For Thought

Rabbi Ya’akov Sasson (Contemporary): The Shulchan Aruch (Chapter 288) states that a fast to offset a bad dream may even be observed on Shabbat, for this fast serves as one’s true enjoyment on that specific Shabbat…. Nevertheless, Rav Amram Gaon and Rabbeinu Klonimus write that nowadays, one should not fast on Shabbat to improve a bad dream since we are not experts in interpreting dreams to determine which dreams are good and which are bad. Although the Tur quotes their opinion, Maran Ha’Shulchan Aruch does not. Nonetheless, Maran Rabbeinu Ovadia Yosef zt”l… quotes the opinion of Hagaon Rabbeinu Eliyahu Ha’Kohen who writes that “although one may observe a fast to improve a dream on Shabbat, it seems that this only applies to the times of our Sages when they were experts in interpreting dreams, as opposed to nowadays. There are dreams which seem bad but are, in fact, good….

Rabbeinu Mordechai Yaffeh (author of the Levush) writes in his Sefer Levush Ha’Ora (Parashat Vayeshev) that everyone knows that a vast majority of dreams are complete nonsense without even an ounce truth to them. Maran Ha’Chida writes (Ma’arechet Gimmel): “I know that a great person who was not concerned at all about dreams. He said that there was a certain Torah scholar who would spend most Shabbatot observing fasts for bad dreams. One Shabbat he came to ask me and I told him not to fast. He then stopped having bad dreams on Friday night.”

Indeed, Hagaon Rabbeinu Eliezer Papo writes (in his Sefer Peleh Yo’etz) on the topic of dreams that the best thing is not to be concerned about dreams at all, not to be scared of them, or tell them over to anyone since dreams are usually nonsense anyway. This is especially true in our times when there is almost no one who is revealed anything about the future in one’s dreams and one’s dreams are usually fueled by one’s imagination and thoughts.

Although this is generally the case, there is no iron-clad rule here and every situation should be individually probed. With regards to the above question about a “scary” dream, there are many dreams that have no actual meaning and just scare the person (i.e. nightmares). It seems from the Gemara (Yoma 22b) that a frightening dream (called “Siyuta” in Talmudic terminology) is a different type of dream that has no bearing on the future at all. This is especially true nowadays, as we have explained.

Ramban al-haTorah (42:9): But we have to ask, after Yosef had been in Egypt for many years, and held a senior position in the household of an important Egyptian nobleman – how could he not have sent a note to his father, to inform him and to comfort him? For the distance from Egypt to Chevron is [a journey of] about six days; even if it were a journey of a year, it would have been proper for him to notify him, out of respect for his father, who would have paid a huge ransom to redeem him. But [Yosef] saw that having his brothers prostrate themselves before him, along with his father and all of his descendants, could never happen while in their land. And so he awaited his arrival in Egypt, to behold his great prosperity there, and especially after he heard Pharaoh’s dream, which made it clear to him that all of them would come there and all of his dreams would be fulfilled… Were this not the case, Yosef would have been guilty of a grave transgression in causing anguish to his father and bringing prolonged bereavement and mourning upon him, for Shimon and for himself. Even if his intention would have been to cause some anguish to his brothers, how could he not show compassion to his elderly father? He did all of this in the proper time, so as to bring his dreams to realization, for he had known that they would come true.

Questions for Discussion

New Age philosophy makes a big deal about something called the Law of Attraction, which Wikipedia explains as follows: “[This is] the belief that positive or negative thoughts bring positive or negative experiences into a person’s life. The belief is based on the ideas that people and their thoughts are made from “pure energy”, and that a process of like energy attracting like energy exists through which a person can improve their health, wealth, and personal relationships. There is no empirical scientific evidence supporting the law of attraction, and it is widely considered a pseudoscience.” Is Rav Kook’s theory of dreams akin to the Law of Attraction? Or is he saying something different? If so, how?
What are some dreams that the Jewish People have had and realized in the last century?
Do you think your dreams mean anything?
Other than Yosef and Daniel, where else do dreams figure in Tanach?

Threefold Completeness – Parshat Vayishlach

Printable PDF available here. Previous years’ pieces on Vayishlach are available here and here.

**Rav Kook (Ein Ayah, Gemara Shabbat 33b)**

“And Ya’akov came intact (lit. שלם) to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram.” This means that he was complete in his body, complete in his money, and complete in his Torah.” (Gemara Shabbat 33b)

“And he graced (lit. ויחן) the countenance of the city.” Rav said that Ya’akov established a currency for them. Shmuel said that he established marketplaces for them. And Rabbi Yoḥanan said that he established bathhouses for them. (Gemara Shabbat 33b)

Broadly speaking, human attainments can be divided into three categories – the physical body, wealth or possessions, and spiritual pursuits. Many believe that it is impossible to attain completeness in all of these different domains. A certain modicum of unity may be maintained at the outset, but this will ultimately degenerate into competition for a person’s energy and resources. For example, many people regard wealth as an intrinsic value, and sacrifice their health and wellbeing in its pursuit. Additionally, it is claimed, the ethical values proclaimed by the world of the spirit impinge on the world of the body and the pursuit of possessions.

However, this sense of conflict comes from a constricted and superficial way of perceiving the world. When understood properly, every domain of human completeness is reinforced and vivified by the others. The higher realm of the spirit can only find full expression through a healthy and vigorous body. Its realization also requires a mature society with a well-developed sense of interdependence, which is facilitated by economic activity and the pursuit of wealth.

It was Ya’akov’s essential mission to proclaim this integrated, unified conception of life. In the wake of his lonely confrontation with a mysterious stranger in the dead of night, he returned to Shechem “intact” – which our Sages interpret as referring to completeness in all three domains. Ya’akov’s body was intact and healed from its prior limp. His wealth was not diminished by his gifts to Esav. And his spiritual attainments were not harmed by the harmful environment of his devious father-in-law, Lavan.

To live this vision was the destiny of Ya’akov and remains the mission of the nation that he established. As Jeremiah declared “Every man is brutish without knowledge; every smith is put to shame by his graven image, for his molten images are false, without spirit in them. They are vanity, a work of delusion; at the time of their visitation they shall perish. Not like these is Ya’akov’s portion, for He is the One Who formed everything, and Israel is the tribe of His inheritance; the Master of Legions (אלקי צבאות) is His name.” G-d, the Creator of all aspects of reality, summons us to seek out the goodness in all aspects of existence and join them together into a harmonious whole, into a legion (צבאות) of holiness for His service.

**Rav Kook (Orot haMilchamah 3, transl. by Bezalel Naor)**

We left world politics by force of circumstance that nevertheless contains an inner volition, until a fortunate time will come, when it will be possible to conduct a nation without wickedness and barbarism – this is the time we hope for. It is understood that in order to achieve this, we must awaken with all of our powers to use all the means that time makes available – all is conducted by the hand of G-d, Creator of all worlds. However, the delay is a necessary one; we were repulsed by the awful sins of conducting a nation in an evil time.

Behold, the time is approaching, the world will be invigorated and we can already prepare ourselves, for it will already be possible for us to conduct our national affairs by principles of good, wisdom, rectitude, and clear divine enlightenment.

Our Sages (Genesis Rabbah 75:4; Deuteronomy Rabbah 1:20) teach that “Jacob sent to Esau the royal purple.” [The royal purple is symbolic of dominion. Jacob’s sending it to Esau is an expression of Judaism temporarily relinquishing political power to the Nations for the duration of the Exile. He declared “Let my master pass before his servant,” that it is not worthwhile to engage in statecraft when it must be full of blood, when it requires an ability for wickedness. We received but the foundation, enough to found a people, but once the trunk was established, we were deposed, strewn among the nations, planted in the depths of the earth, until the time of song arrives and the voice of the turtledove will be heard in our land.

Food for Thought

Rav Eliezer Berkovits (G-d, Man and History, pg. 107, 120): The spirit itself is powerless; it may act only in union with the vital or “material” forces in the cosmos. No one has ever accomplished anything by merely contemplating an idea. All conscious action is the result of some form of cooperation between the mind and the body. Matter whatever its ultimate secret without the mind is inanity; mind without matter is, at best, noble impotence. Power by itself is purposeless; purpose on its own is powerless… What the idealism of numerous religions and philosophies overlooks is that man without a body is as little to be considered human as man without a soul… [M]an is a composite being, consisting of mind and matter, of soul and body. That G-d made him that way means that he has to make sense of his He in the form in which he was granted life. Any rejection of the body is a rejection of man himself of man as G-d created him for the tasks of this world.

Kristen Nunez (6 Ways Being a Workaholic Can Take a Toll on Your Health): In a culture of side hustles and productivity hacks, workaholism is placed on a pedestal. We glorify people who multitask, skimp on sleep and get all the things done. We wear the title of “workaholic” as a badge of honor, like an initiation into a club of hard workers. Top it off with free WiFi around every corner, and workaholism is just a click away. But at what expense? Sure, work is important. Many of us need to work so we can build skills and financially support ourselves and loved ones. Work can also provide an amazing sense of fulfillment, confidence and purpose. Yet, if work is the driving force behind your every move, you might end up with a costly fee: your health…

Throughout your career, it’s normal to experience work-related stress. However, for workaholics, this type of stress becomes the norm. Toss in the mental and physical demands of frequently working, and you’ve got yourself a myriad of negative health effects. In fact, in a 2019 study in the Scandinavian Journal of Psychology, researchers found a clear association between workaholism and poorer quality of life…

[For example] constant stress shakes up your gut health. You can thank the gut-brain axis (GBA), which connects the intestines and brain via the nervous system. The GBA sends signals in both directions; when one is upset, the other one is the first to know. Cortisol plays a role as well. A 2015 article in Annals of Gastroenterology explains that when cortisol acts on the brain, the brain sends signals to the gut. The result is an array of stress-related gut issues like abdominal cramps…

If you feel like you’re treading into workaholic waters, it might be time to dive toward a better work-life balance. This starts with reframing your relationship with work, creating space for other areas of life, defining more reasonable expectations and learning to accept self-care as part of your routine. The lasting impact of a life spent stressing over work is damaging, so taking steps now to correct your approach is in your best interest.

Ma’or Einayim (Parshat Vayeitzei): Ya’akov was complete in all domains of his life because he did everything, even physical matters, in accordance with the Divine will. In all of his activities, his intent was to bring out and manifest a Divine splendor. This is why we find that “Ya’akov travelled to Sukkot” immediately before he arrived ‘intact’ in Shechem. This is an allusion to the holiday of Sukkot, when we leave our permanent dwelling and enter a temporary one. On a deeper level, the mitzvah of Sukkah teaches us that we should not attribute intrinsic value to our worldly affairs, and that we should remember that this world is itself a “temporary dwelling.” The World to Come is of central importance, and so we must strive to connect everything we do in this world to the World to Come.

Questions for Discussion

According to Rav Kook, Ya’akov is emblematic of a harmonious, unified conception of life. Why do you think this is specifically tied to Ya’akov, as opposed to Avraham or Yitzchak?
See the Ma’or Einayim in “Food for Thought” above. Is he saying the same this as Rav Kook, or something slightly different?
How do wealth and possessions serve spiritual purposes? When and why can they be spiritually harmful?
Is it a mitzvah to be healthy?
How should Rav Kook’s teaching in the first piece above be applied on a national level?
Does the first piece from Rav Kook contradict the second one? Is there tension between the two?