The Power of Yosef HaTzaddik (the Rebbe) in Everyone of Us
By Rabbi Shimon Raichik
In this week's parsha Yosef HaTzaddik reveals himself to his brothers.
After identifying himself he said* (Breishis 45:5-7):
“But now, do not be distressed or reproach yourselves for having sold me (into slavery) here, since it was (ultimately) in order for me (to be able) to provide for (your needs) that Hashem sent me ahead of you”....
“Hashem sent me ahead of you to ensure that you survive in the land, and to sustain you in (an act) of great deliverance.”
This is found in the second aliyah.
In the third aliyah of the parsha Yosef HaTzaddik continues (Breishis 45:8-10):
“So now (you can understand) that it was not you who sent me here, but Hashem. He has made me Pharaoh's counselor, lord over all his household, and ruler over all Mitzrayim. Make haste and go up to my father and tell him, 'This is what your son Yosef has said: "Hashem has made me master of all Mitzrayim.”
The Rebbe explains the simple understanding of these verses. Yosef HaTzaddik explained to his brothers that they should not be upset about what they did to him, and that he is the ruler over Mitzrayim.
The Rebbe asks why there is a break between the second and third aliyos. It all seems to be part of one story. Yosef told his brothers to tell his father that he is alive and that they will go to the land of Goshen, and that he can supply them with all of their needs because he is the leader. Why break it into two parts?
The Rebbe answers by explaining the difference between Yosef and his brothers and why he needed to be the first to go down to Mitzrayim. Chassidus explains in many places that the brothers of Joseph, the Shevatim’s way of serving Hashem was by being shepherds free to pursue contemplation and meditation on Hashem’s greatness and the unity of creation. Their devotion stayed intact as shepherds by limiting their exposure to the distractions of physical pleasures and worldly pursuits. This is why Yosef recognized his brothers but they did not recognize him. It is because they could not imagine that Yosef HaTzaddik could live within the Egyptian culture and life while simultaneously remaining a Tzaddik connected to Hashem.
Yosef was not in a position to lock himself away from the trappings of the world to pursue meditation of Hashem's oneness as a shepherd. He needed to be involved in guiding history and the destiny of the Jewish people. This is why Yosef HaTzaddik was sent to Mitzrayim first, to set the example and to give us the strength to persevere within the galus without it pulling us down.
When Yosef told his brothers that he was sent down ahead of them in order to provide for their needs he was referring to their spiritual as well as physical needs. Hunger in spiritual terms refers to the lack of revealed presence of Hashem during the galus. Yosef HaTzaddik provided their need to survive the galus spiritually. Until this very day Yosef HaTzaddik gives us the strength to sustain the galus and to internalize that sustenance so that it becomes part of us. We too can be connected to Hashem in every situation and challenge that we face. This is the message of the second aliya of the parsha.
In addition to this basic need for spiritual survival Yosef provides an added strength during the galus. The Torah tells us why Rachel Emeinu gave Yosef his name. The Torah relates that Rachel said “Yosef Hashem li, Hashem has added to me”, “Ben Acher, another child”. Chassidus explains in addition to the simple meaning of the Yosef’s name meaning ‘to add’ there is a deeper message about the conduct of Yosef. The verse is relating that Yosef has the power to take someone that is an ‘acher, estranged’ from Hashem and transform him into a ‘ben’ a son, someone who is connected to Hashem. We see this in the manner that Yosef ruled and had the Egyptians circumcised. This is similar to how the Ramban explains the coming of Moshiach and the return of the Kingship of the House of David. At that time the Jewish people along with the entire world will serve Hashem like one community and call out together in the name of Hashem. This message of leadership in addition to survival is related in the third aliya of this week’s parsha. This is the power of Yosef HaTzaddik which is a power reserved for leaders.
The parsha continues with Yaakov Avinu being told that his son is the ruler over Mitzrayim. He said "I am blessed with much joy, for my son Yosef is still alive! Let me go and see him before I die."
The spirit of Yaakov Avinu returned when he found out that Yosef was alive and living like Tzaddik. The life experiences of Yosef reminded Yaakov Avinu of his own life in the house of Lavan. When Yaakov Avinu said he is “blessed with much joy” there was an additional inference. Yaakov was alluding to the fact that Yosef reached a greatness which surpassed his own accomplishments. Although he remained in constant contact and connection with Hashem throughout his ordeal in Aram, he did not become a ruler or change agent of Lavan’s ways. Yaakov marvelled at this great accomplishment of Yosef as the ruler and agent of change in the midst of Mitzrayim. It didn’t only bring him joy, it brought him much joy. This is what the fourth aliyah in this week’s parsha teaches.
The lesson for us today is that the Rebbe is here and provides us with our needs, the power and energy to survive all of our challenges, both general and personal throughout the galus. In addition the Rebbe has made us into agents of change when we are his students and shluchim. We are successful when we act knowing that our strength to accomplish our mission comes through our connection to the Rebbe. When we assume our proper role as students and shluchim of the Rebbe that are here to change the environment with the Rebbe’s strength, with the Torah, especially the concepts of Geula and Moshiach, mitzvos, and spreading the seven mitzvos Noach to the world at large, we will merit to transform the galus to geula with the Rebbe’s kochos, with the coming of Moshiach now.
A Good Shabbos
(Adapted from a Sicha on Parshas Vayigash Likutei Sichos v. 30)
*Translation borrowed from the Kehot Chumash