Joseph Dies First
The text implies that Joseph was the first of Jacob’s twelve sons to die:
“Joseph died, and then his brothers and everyone else in that generation” (Exod. 1:6).
Why was Joseph’s life shorter than that of his brothers?
The Sages suggested that Joseph’s early demise was due to his position of public office. When one assumes a position of authority, “one’s days and years are shortened” (Berachot 55a). Yet this hardly seems fair. Why should those who dedicate their lives to public service be penalized by having a shorter life?
Joseph’s Mistake
Working for the public good is certainly laudable. However, there are certain hazards inherent in such a path. Precisely because one is busy attending to important communal affairs, one may neglect one’s own personal needs. A communal leader may come to view his own needs — whether material, spiritual, or moral — as insignificant.
We may observe this phenomenon in Joseph. As viceroy, Joseph was busy supervising the national and economic affairs of Egypt. He saw his position of public office as the vehicle through which God’s covenant of Bein HaBetarim — which foretold the exile of Abraham’s descendants in a foreign land — would be realized.
When Joseph heard his father referred to as “your servant,” he did not object to this display of disrespect toward his father. Joseph was occupied with the overall objective; he did not want it to be compromised due to his obligation to show his father respect. Joseph’s error is not uncommon. This is a universal lesson for all leaders: they should not allow any goal or aspiration, no matter how lofty, to lead them to disregard lesser obligations.
The King’s Sefer Torah
We find a similar idea in the special laws pertaining to a Jewish king. The Torah instructs the king to write his own sefer Torah and keep it with him at all times. In this way, “his heart will not be raised above his brothers, and he will not stray from the Law to the right or to the left” (Deut. 17:20). The Torah specifically cautions the monarch that, despite his involvement in critical national affairs, his public service should not lead him to neglect his private obligations. He is obligated to observe the law in his personal life, like every other citizen.
The Torah promises that a king who heeds this warning will be blessed with a long reign. Unlike those who fail the tests of public office, such a king will not live a life of “shortened days and years.”
Life is not just major goals and aspirations. All of us, even those serving in high public office, must conduct ourselves appropriately in all facets of life. Those who maintain their integrity in their personal lives will be blessed with success in their most important and loftiest goals.
(Sapphire from the Land of Israel. Adapted from Ein Eyah vol. II on Berachot IX:
Vayigash: The First Exile
The very first exile of the Jewish people, the exile to Egypt, began as Jacob and his family left the Land of Israel. They intended to spend a short stay in Egypt until the famine passed.
The Midrash (Yalkut Shimoni Hosea 528) makes a startling observation:
“Jacob should have gone down to Egypt in chains. Yet G–D said, ‘Jacob, My first-born, how could I banish him in disgrace? Rather, I will send his son to go down before him.'”
What did Jacob do to deserve being exiled in iron chains?
Two Purposes to Exile
We need to analyze the purpose of exile. The Jewish people have spent more years in exile than in their own land. Why was it necessary to undergo these difficult trials? Could they not be punished by other means?
In fact, the Midrash states that the Jewish people are particularly suited for exile. They are called “the daughter of exiles,” since the Avot (forefathers) were sojourners and refugees, subjected to the whims and jealousies of local tyrants (Midrash Eicha Petichta 1 on Isaiah 10:30).
Exile accomplishes two goals:
The people of Israel were created to serve G–D. The nation needs a pure love of G–D, undiluted by materialistic goals. Clearly, people are more prone to become absorbed in worldly matters when affluence and prosperity are readily attainable. In order that the Jewish people should realize their true spiritual potential, G–D made sure that the nation would lack material success for long periods of time.
Exile serves to spread the belief in one G–D throughout the world. As the Sages wrote in Pesachim 87b, “The Holy One exiled Israel so that converts will join them.” Similarly, we find that G–D explained the purpose of exile and redemption in Egypt, “so that Egypt will know that I am G–D” (Ex. 7:5).
The major difference between these two objectives lies in the conditions of the exile. If the purpose of exile is to avoid significant material success over a long period of time — to prepare the Jewish people for complete dedication to G–D and His Torah — then such an expulsion by definition must be devoid of prestige and prosperity.
If, on the other hand, the goal is to influence and uplift the nations of the world, then being honored and respected in their land of exile will not contradict the intended purpose. On the contrary, such a state of honor would promote this aim.
Jacob’s Exile
Jacob had spiritually perfected himself to the extent that nothing in this world could dampen his burning love for G–D. His dedication was so great that he could interrupt the emotional reunion with his beloved son Joseph, after an absence of 22 years, and proclaim G–D’s unity with the Shema prayer (Rashi on Gen. 46:29). Certainly, for Jacob himself, only the second goal of exile was applicable.
Jacob’s descendants, however, would require the degrading aspects of exile in order to purify them and wean them from the negative influences of a materialistic lifestyle. As their father, it was fitting that Jacob be led to Egypt in iron chains. But since Jacob personally would not be adversely affected by worldly homage and wealth, he was permitted to be exiled in honor, led by his son, viceroy of Egypt.
(Gold from the Land of Israel. Adapted from Midbar Shur, pp. 233-241)
Illustration image: ‘The Exile From Judah’ by Alexandre Bida (1813-1895)
No comments:
Post a Comment