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"These are the generations of Jacob, Joseph" (Gen. 37:2)
Jacob is symbolic of every Jew. The name Joseph (Yosef) comes from the
Hebrew meaning to add or increase. The lesson to be derived is that a
Jew must never allow himself to stagnate, but must always climb upward
along the spiritual "ladder" of Yiddishkeit.
(Rabbi Menachem Mendel of Riminov)
". . . Joseph brought [the brothers'] evil report to their father."
(37:2)
That is, whatever the world does without an awareness of G·d
is an aspect of evil, for "the soul without knowledge [of G·d]
is not good" [Proverbs 19:2]. But, Joseph would bring their evil
report to their father. That is, he would bind them to their root.**
(Degel Machane Ephraim [from //baalshemtov.com])
**The Tzaddik, represented by Joseph, would uplift to his Father in Heaven
all the deeds performed in the world without a consciousness of G·d.
"They hated him and couldn't speak peaceably with him."
(37:4)
The main part of every controversy is that the quarrelers don't speak
to each other; neither one wants to listen to the other. If people really
knew how to speak and listen to one another, they would come to realize
that in most cases, there is nothing to fight about.
(Rabbi Yonasan Eibishytz - From L'Chaim #848)
"We were binding sheaves in the field." (37:7)
This world, in which physical objects appear to be distinct and separate
entities from G-dliness, is likened to a field. To make a sheaf, the stalks
of wheat must first be uprooted and then bound together. Similarly, the
task of the Jew is to take physical objects, "uproot" them from
their corporeality, and utilize them in the service of G-d so that they
become vessels for holiness.
(Likutei Sichot)
"Go now and see if it is well with your brothers." (37:14)
When Jacob sent Joseph to look for his brothers, he enjoined him to see
only that which was "well"--the goodness and positive qualities
they had. In such a way would the brothers maintain their unity.
(Rabbi Simcha Bunim of Pshischa)
"Reuben said...'Throw him into this pit'...that he might deliver
him out of their hand to return him to his father." (37:22)
According to the Talmud (Shabbat 21), the pit was full of snakes and scorpions.
Nonetheless, Reuben felt it would be the safer alternative for Joseph,
as animals have no free will, and G-d would surely protect him. The brothers,
by contrast, might very well decide to kill him. Reuben sought to remove
Joseph from the control of entities with free will, and "return him
to his Father"-place him under the direct mercy of his Heavenly Father.
(Otzar Chaim)
Judah said..."What will we gain if we slay our brother?"
(37:26)
The Hebrew word for "gain," betza, is also an acronym
for the Hebrew words for morning, afternoon and night, the times of the
three daily prayers. Judah was telling his brothers, "If we kill
Joseph, how will we be able to stand before G-d in prayer with our brother's
blood on our hands?"
(Vedibarta Bam)
"What profit will it be if we kill our brother and conceal his
blood?" (Gen. 37:26)
The fact that we will be forced to conceal our deed indicates that it
is wrong. "Wherever secrecy exists - thievery exists."
(Rabbi Menachem Mendel of Kotzk)
"Reuven returned to the pit, and behold, Joseph was not in the
pit." (37:29)
Reuven's absence allowed the other brothers to sell Joseph; had Reuven
been present, he would not have permitted them to do it. And where was
he? Rashi says Reuven was preoccupied with fasting and perfecting himself.
Because he was concerned only with himself, Joseph was sold and the whole
series of events was set in motion that would lead to our forefathers'
exile in Egypt. An important lesson is learned: One must not be concerned
solely with his own perfection to the exclusion of others. We must always
have our fellow Jew in mind and truly love him, lest he be ignored in
his time of need.
(Lubavitcher Rebbe -from L'Chaim #191)
"There has been no harlot here." (38:21)
No element of impropriety surrounded the birth of Peretz and Zerach; the
entire incident was all part of the Divine plan that would lead to the
birth of Moshiach, who will be a descendant of Judah. The reason for the
circuitous and concealed manner in which this came about was solely to
divert the attention of the Satan.
(Rabbi Meir of Premishlan)
"His master saw that G-d was with him, and that G-d made all
that he did prosper in his hand." (39:3)
Blessing and abundance from Above are directly contingent upon one's study
of Torah and observance of mitzvot (commandments), as it states, "If
you will go in My statutes...I will cause it to rain in the proper time."
Nowadays, this cause and effect relationship is often obscured by our
transgressions and by the concealment of G-dliness that characterizes
the exile. For Joseph, however, there was no such concealment; it was
obvious to all that his righteousness and good deeds were responsible
for his success in all areas of life.
(Sefer HaMaamarim, 5672)
"And he refused and he said.." (Gen. 39:8)
When Potifar's wife tried to entice Yosef to sin, he first of all refused
adamantly (the Hebrew word is read with a rare, special long, drawn-out
note called shalshellet) and only after that explained the reason for
his refusal. This is how a person must act when his inclination towards
evil tries to bring him to commit a sin: first of all he has to say firmly:
"No! No way! It is forbidden!" and only after that he may go
on to explain why.
from Sfas Emmes (translated from Sichat HaShavuah #52)
"And Pharaoh became angry...at the chief of the butlers and the
chief of the bakers and he put them under arrest... in custody in the
house of the officer of the guard." [40:2-3]
"The chief of the butlers" - this is the lust for drink; "the
chief of the bakers" - this is the lust for food; "the officer
of the guard" - this is the enthusiasm for commerce and earnings.
Even though these are all things that a person is in need of, one should
maintain a proper balance and not put too much attention or fervor into
them. Physicality is a combination of good and evil; a person has to take
the good out of the evil and not be drawn to the evil. That is why one's
involvement with physicality should be 'under arrest' - only as much as
necessary, not more than that.
from Ohr HaTorah [translated from Sichat HaShavuah 206]
"A grape vine with three branches" [40:10]
The Jewish people are compared to a grapevine: just as wine gladdens G-d
and man, so too every Jew has an aspect of wine within-a concealed love
for G-d that leads him to rejoice in matters of holiness. And this is
an inheritance to all of us from our ancestors.
Torah Ohr [translated from Sichat HaShavuah #467]
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Every Jew must learn from the conduct of our forefather Yaakov (who asked
to dwell in tranquility - see Rashi on opening verse) that as long as
Moshiach has not yet come, every single Jew must request and even demand
that he should come. Indeed, "all the appointed times have been finished"
("the end of days") in its simplest sense, and surely our righteous
Moshiach will come immediately, and everyone will demonstrate with his
finger and say, "Here he comes [Moshiach]!"
(Lubavitcher Rebbe -translated by Michoel-Lieb Dobry)
"Then Joseph had a dream…. " (Gen 37:5-9)
The sons of Yaakov were all righteous. If so, why did they want to kill
Yosef? The brothers knew that Mashiach will come from Yehudah. When Yosef
told them his two dreams, they saw that Yosef wanted to be the leader
over all the brothers, including Yehudah! That would make him a rebel
against the king, and therefore deserved to die.
But really both Yosef and the brothers were right. Yosef was meant to
be a leader, but only to get the world ready for Mashiach. His first dream
came true when he became a leader in Egypt. The second dream was for his
descendant, "Mashiach ben Yosef." He is the person G-d picked
to prepare the world for "Mashiach ben David" -- the true and
final Mashiach, from the tribe of Yehudah.
(Source: Shlah, p. 299-300)
"When she gave birth there were twins... he called his name Peretz,
and afterwards his brother...and he called his name Zerach."
(Gen. 38:27-30)
Our Sages compare Zerach ("shining") to the sun and Peretz to
the moon. The sun continuously shines in an unchanging manner; thus it
symbolizes the stabililty with which the righteous serve G-d. The moon's
appearance keeps changing; it continually waxes and wanes. The moon thus
symbolizes ba'alei teshuva (penitents), who stray and then return,
thereby regaining their spiritual stature. The royal house of David, the
very source of Mashiach, is precisely from Peretz (the moon), because
Mashiach will bring even the righteous to return to an even higher level
of connection with their Divine source.
(Likutei Sichot Vol. 30) [from L'Chaim #746] [Reprinted with permission
from L'Chaim Magazine (www.lchaim.org).]
"When she gave birth, there were twins..Peretz….and he called
his name Zarach." (Gen 38:27-30)
Peretz is the direct ancestor of King David and Mashiach. His name alludes
to the Messianic prophecy of "The poretz (the one who breaks through)
is gone up before them" (Michah 2:13)
Zarach, Peretz's twin, also alludes to the redemption. His name means
"shining forth." The Messianic Kingdom will shine forth and
illuminate throughout the world. All mankind will benefit from its bright
light, as it is written: "Nations shall walk by your light, and kings
by the brightness of zarchech (your shining forth)" (Isaiah 60:3)
Peretz is the direct ancestor of King David and Moshiach. The Midrash
notes that "Before the first enslaver of Israel (Pharaoh) was born,
the ultimate redeemer of Israel (Moshiach, descended from Peretz) was
already born." G-d thus brought about the cure before the affliction.
The "light of Moshiach" that was created with the birth of Peretz
confers upon the Jewish people the strength to "break through"
(the meaning of the name "Peretz") all the obstacles that try
to impede their service of G-d until Moshiach is revealed.
(The Lubavitcher Rebbe)[Reprinted with permission from L'Chaim
Magazine (www.lchaim.org).]
" 'What is this breakthrough (peretz) you have burst?' she (the
midwife) said (as the baby emerged, breech). And he (Yehuda) named him
Peretz." (Gen. 38:29)
Happiness, simcha, breaks through barriers, including the barriers of
exile. Indeed, Moshiach is described as "haporeitz,"
the one who breaks through barriers. He will lead the people to break
through all obstacles and his coming will be hastened by people breaking
through their own barriers and experiencing joy. How, though, is it possible
to experience joy in the midst of the darkness of exile? Because Moshiach's
coming is imminent. It is not a dream of the far off future, but an immediate
reality, becoming more cogently present from day to day. The very thought
of how close it is should bring joy to our hearts.
(From L'Chaim #858)
" Joseph was brought down to Egypt." (Gen. 39:1)
"He reigned over them," the Midrash relates, explaining that
the word "brought down" is linguistically related to the word
"reign." As proof of this, the Midrash cites a verse about Moshiach,
"He shall reign from sea to sea." What is the connection between
Joseph's descent into the cesspool of ancient Egypt, and the sovereignty
of Moshiach? The Jewish history of exile actually began when Joseph was
brought down to Egypt, and, as the prototype of all other exiles to follow,
its true purpose was the elevation and ascent of the Jewish people which
would follow its suffering. The objective of our present exile is likewise
the coming of Moshiach and the ultimate Redemption.
(Sichot Kodesh - From L'Chaim #900)
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