Parshas Vayeshev

Much of our nation's history is set into motion by events that we learn in Parshas Vayeshev. These are stories that can be understood in the abstract, as chapters in the lives of Yaakov and his sons, but can also easily be seen as pivotal moments in the destiny of Klal Yisroel. These stories, however, do not just affect us on a national level—they can teach us lessons that apply in our personal lives as well.

The first portion of the Sedra is devoted to the relationship between Yosef and his brothers, and his eventual sale to the traveling Yishmaelim. The Torah tells us that before they pushed Yosef into the Bor his brothers removed the Kesones Pasim given to him by Yaakov Avinu, and following his sale they dipped the coat into the blood of a goat. Upon returning home, the Ksones Pasim was presented to Yaakov Avinu with the following words: "Zos Matzanu Haker Na HaKesones Bincha Hi Im Lo: We found this, please examine it—is it your son's coat or not?" Yaakov sees the Kesones Pasim and immediately realizes that Yosef was taken from him, plunging him into inconsolable mourning.

The Passuk does not tell us which of Yaakov's son said these words, they are almost attributed to the whole group. The Gemarah in Sotah, however, says that it was Yehudah who represented his brothers, as was his wont, and presented the Ksones to their father. The Gemarah relates that Yehudah was later punished for this with the very same words: "Haker Na."

Chazal refer of course to the very next part of our Parsha: the Ma'asah of Yehudah and Tamar. There we learn that just as Tamar is being taken out to her death, for acting as a harlot, she sends a message to Yehudah: "Haker Na L'Mi HaChosemes Vihapesilim V'Hamateh HaEleh". Yehudah had left some of his personal items with Tamar after their encounter, and she now presented them to him, asking that he consider to whom they belong. Once Yehudah realizes what had occurred, he declares that Tamar is innocent: "Tzadka Hi Mimeni" and her life is saved. We see then that the very same words that Yehudah used in telling his father about Yosef's fate, "Haker Na", are used against him by Tamar in demanding that he examine the items she held.

It would seem, though, that Yehuda was not punished for telling his father about what had befallen Yosef, but for the words he used, as the Gemarah tells us: "B'Haker Biser L'Aviv U'Bihaker Bisiruhu." We must therefore understand why these words were especially egregious—why was Yehuda punished in such a clear way for using such a term?

This question is made a little stronger by the words of Chazal in the Mechiltah in Parshas Beshalach. There the Medrash asks why Yehudah was Zoche to Malchus—what did he do that would ensure that the would forever stem from him? The Medrash points to the story of Tamar, and specifically two words in the Parsha: "VaYaker Yehudah." Yehudah heeded the plea of "Haker Na", an it was for this reason that he was Zoche that his children were the Melachim in Klal Yisroel.

It is clear from the Gemarah in Sotah that Yehudah's words, "Haker Na", were in some way inappropriate, and have an implication beyond their literal translation. The term "VaYaker Yehudah" comes from the same root, however, and it seems that those words indicate a Gadlus on the part of Yehudah, and the source of his Shevet’s position of Melucha. How then can we understand this term? What is Hakara, and why does this mere utterance seem to have such sweeping implications?

In order to understand the meaning, and implication, of the words Haker Nah, let us examine the message that Tamar sent Yehudah when her life hung in the balance.

Rashi, on the words “Haker Nah” brings a Medrash that explains the meaning of Tamar’s plea: “Haker Nah Borecha V’al Ta’avod Shlosha Nefashos”. Tamar said to Yehuda: examine these items, and as you do so, consider the three lives that are at stake. The truth is that it is difficult to understand these words in their simplest meaning: why would Tamar assume that Yehudah would be dishonest? It appears from the Pessukim that Yehudah did not know that it was Tamar that he had met on the road, and these items would indicate what had truly transpired—would not Yehuda then admit his faults?

R’ Yerucahm Levovitz explains that Tamar knew just how hard it is for someone to admit to their own faults in public—such an admission on the part of Yehuda would indeed take superhuman strength, and she wished to provide him with further incentive to do so. Therefore, she said to him: “look at the bigger picture, consider all that is at stake.” Tamar wished to remind Yehuda that his actions at that juncture would determine the fate of his very progeny, and therefore said “Haker Nah.”

With this in mind we can also understand why Yehuda was Zoche to Melucha based on the words “VaYaker Yehuda.” Ba’alei Mussar explain that Yehuda’s actions, indicated a capacity to put Kvod Shamayim before his own. This is an essential quality for a king, who must at times make decisions that may impact his own standing in favor of the Ratzon Hashem. This is seen in the fact that Yehuda was able to look at the big picture, to examine the situation and take it to its logical conclusion regardless of his own self-interests—an ability confirmed by the words “VaYaker Yehudah”.

This can also help us explain why Yehuda was punished for saying to Yaakov “Haker Nah.”

When the brothers returned from the sale of Yosef, they had the bloodied coat in hand, and knew well what had happened. They could have told Yaakov that Yosef had been torn apart by a wild animal and presented the Kesones Pasim at that point. Instead, Yehuda told Yaakov: “Zos Matzanu Haker Na.” He forced Yaakov to look at the evidence and draw his own conclusions—The Passuk indicates that this is exactly what happened: “VaYakireha, VaYomer Kesones Bni Chaya Ra’ah Achalsahu Toraf Taraf Yosef.” Yaakov examined the clothes with an aspect of “Hakarah”, and realized that Yosef must have been mauled by a wild animal, with no remains to be found.

When we read this Passuk, its simplicity and frankness, we can almost feel the pain of Yaakov Avinu, as he realizes that his son, perhaps his favorite son, was no longer. In asking Yaakov to draw his own conclusions, Yehuda forced his father to undergo this process, and perhaps caused his father that additional pain. We cannot judge why Yehuda may have done so—it may have been because he felt that Yaakov, the Ish Emes would detect and outright lie—but we could understand that on his level he would be punished for any additional anguish that he caused his father.

It was for this reason that Yehuda was punished with the same exact words as he used. When he heard the words “Haker Na” from Tamar, he no doubt returned to the moment that he himself uttered those words, and realized the pain they could cause. Just as he had asked his father to examine a situation and draw the appropriate conclusions, no matter that it would be painful, he was being asked to do the same. That he understood the message, and found the Gevurah to admit his own faults, showed that he had learned the lesson of “Haker Nah” and this was the Zechus that led to his own children becoming Melachim.

This is a very appropriate message as we approach the Yom Tov of Chanukah.

The Ramban in Parshas Bo—in one of his most seminal comments—writes that the purpose of Nisim Geluyim is to help us realize that there are so many Nissim Nistarim that happen every day. When we reflect on the power of Hashem that is manifest in Nissim Geluyim, we come to a realization of the fact that everything that happens in this world is a result of the same Koach, as the Ramban writes: “Ain Bahem Teva U’Minhago Shel Olam…Kulam Nissim.”

Rav Hutner explains, in his inimitable fashion, how this concept works.

We know that the world was created with a light that enabled one to see “M’Sof HaOlam V’Ad Sofo”, from one end of the world to the other. This was a light that defines total clarity—there could be no question of what was right or wrong, or why anything was occurring, when the world was illuminated by this Ohr. The light, however, was hidden and is known as the Ohr HaGanuz, but is reserved for the use of Tzaddikim in L’Asid Lavo.

R’ Hutner explains that the light was hidden, but not eliminated, and the curtain that blocks it, so to speak, is Teva. What we see as “nature”, or the way of the world, is actually the veil blocking the Ohr HaGanuz from our eyes. When a Nes Galuy occurs, and Teva is suspended, the veil is momentarily pierced and a bit of that light is allowed through. These very moments allow us to realize that the light is still shining bright behind the curtain—that reality, represented by the Ohr Haganuz, is obscured by the veil of Teva. Thus, Nissim Geluyim shed light on our existence in the world, and force us to realize the fallacy of Teva, and the primacy of Hashgachas Hashem.

On Chanukah we celebrate a Nes Galuy—that the Pach Shemen lasted eight times longer than it ought to have. If we don’t use this as an opportunity to see the light behind the curtain, however, we are missing an integral part of the Yom Tov. Just as Yehuda did so successfully, we must look at the bigger picture, at the implication of the Nes, and realize that what we perceive as Teva is a farce—that the Hashgachas Hashem is at work always. Our role is to understand that the fact that the oil would burn for one day is just as big of a Nes as the fact that it burned for eight—all happen only if Hashem wills it to be so.

If we take advantage of this part of the Yom Tov we will come away with more than some Chanukah Gelt and the consequences of our indulgences—we will have a new Hakara in the Hashgachas Hashem, and the fact that we live Nissim each and every day—certainly a worthy pursuit.