Unto Others

This week’s Parsha continues the story of Yosef’s time in Mitzrayim, and of course the events that transpired when Yaakov sent his sons to procure food for their family. As is the case with all the Parshios which discuss the lives of the Avos, we must learn these Pessukim with an eye toward the lessons and meaning they hold for each of us.

Upon the first visit to Mitzrayim, the brothers meet their newest nemesis, who is of course Yosef, and he insists that they bring their youngest brother, Binyamin, to Mitzrayim. In order to ensure that they will return, Yosef holds Shimon captive and tells them that he will be freed as soon as they produce their youngest Benyamin.

When the brothers return to Yaakov, he is understandably dismayed, exclaiming “Yosef Anenu V’Shimon Anenu V’Es Binyamin Tikachu”. Yosef is missing, now Shimon is missing and Yaakov is faced with the prospect of losing Binyamin as well. The Pessukim go on to describe the discussion between Yaakov and his sons which yields no results—he refuses to allow them to take Binyamin to Mitzrayim.

As time passes, however, and the famine become more oppressive, Yaakov asks his sons to go to Mitzrayim once again, and a rather contentious discussion ensues as they remind him that their trip will be for naught it Binyamin does not accompany them. This time Yehuda takes the lead, attempting to prevail upon his father, and eventally utters four seemingly momentous words: “Anochi A’ervenu Miyadi Tivakshenu”, he gaurantees the safe return of Benyamin, and adds that if he is unsuccessful he will not easly be absolved: “V’Chatasi Lecha Kol Hayamim.” Rashi explains that the words Kol Hayamim refer to Olam Habah, meaning that Yehuda was willing to but his Chelek in the world to come at risk to guarantee the safety of Binyamin.

This commitment seems to change Yaakov’s mind: upon hearing Yehuda’s words, Yaakov instantly instructs his sons to se out for Mitzrayim with gifts meant to placate the Yosef.

Dramatic as they seem, we must understand what it was about Yehuda’s words that were so effective—why do they seem to change Yaakov’s mindset so completely, and with such immediacy?

In addition, it seems that Yehuda’s declaration had more impact that he may perhaps have intended.

The Gemara in Makos tells us a Halacha: “Nidui Al Tnai Tzarich Hafarah”. If a Nidui, which is a form of Cherem or excommunication, is made conditionally, it must be annulled through Hafara even if the Tenai is not fulfilled and conditions are not met. The Gemarah goes on to explain that we learn this Halacha from Yehuda. When he said the words “V’Chatasi Lecha Kol Hayamim” this was a type of Nidui Al Tenai:, Yehuda commiteed to being excommunicated from his own Olam Haba’ah if he did not bring Binyamin back to Yaakov safely. The Gemara continues, telling us that during the forty years in the Midbar, Yehuda’s bones were rattling in his Aron and they stopped only when Moshe davened for him. In fact, not only was Yehuda experiencing physical disturbance at that time—he suffering in Ruchniyas as well, as he was not allowed into the Mesivta D’Rakia. We see then that Yehuda suffered the results of his Nidui—his Olam Habah was adversely affected—even though Benyamin was safely returned to Yaakov. Thus it is clear that “Nidui Al Tnai Tzarich Hafarah”, regardless of where the conditions are fulfilled.

It seems from the Gemarah, then, that as effective as the words “Anochi A’ervenu Miyadi Tivakshenu” and “V’Chatasi Lecha Kol Hayamim” were, Yehuda was almost punished for uttering them. While we see that Yaakov was persuaded by Yehuda’s words to send Benyamin, perhaps Yehuda should not have made such an absolute commitment, if we see that he later suffered as a result? The Ohr Hachaim Hakadosh earlier points out that Reuven was willing to sacrifice two of his own sons, but Yaakov was not convinced because that didn’t have an element of Olam Habah, as opposed to Yehuda’s words. But how are we to understand that these words contained such strength but were at the same time the source of such pain for Yehudah?

In order to understand the impact of Yehuda’s words, it may be useful to examine the way that Moshe Rabbeinu eventually freed him from his Nidui.

When Moshe Rabbeinu gave Brachos to Klal Yisroel at the end of his life, he first addresses Shevet Reuven, and then Shevet Yehuda, then returning to Shevet Levi. In addition, the Bracha of Shevet Yehudah starts with the word “V’Zos”, thereby connecting it to the Bracha of Reuven. The Gemarah explains that this was Moshe’s Teffilah that freed Yehudah from his suffering: “Mi Garam L’Reuven Sheyodeh, Yehudah”. Moshe pointed out that Yehudah was the one that caused Reuven to admit to his Aveira, and it was this contention that cause his bones to stop rattling. Moshe then used this opening to continue Davening so that Yehuda eventually was welcomed into the Mesivta D’Rakia.

There is a question on this Gemarah that is asked by many of the Ba’alei Mussar: it seems that for all Yehuda did in his life, was there was no Zechus greater than the fact that Reuven admitted to his fault because of Yehuda? On the face of it, this is an unbelievable statement, but if we think about it, the question is even stronger. Tosfos points out that Reuven did Teshuva at the time that Yosef was sold, yet Yehudah did not admit to his own fault, during the story of Tamar brought in last week’s Parsha, until after the sale of Yosef. That means that Yehuda did not cause Reuven to do Teshuva, only to publicly admit his Aveira, and even then it was only through viewing his brother’s actions that Reuven did so—not by direct urging, and yet this was the Zechus that ultimately allowed Yehuda to enjoy his Olam Habah.

R’ Baruch Mordechai Ezrachi points out that the very action of Yehuda admitting his own Aveira was one of superhuman strength. He risked being embarresed in front of his father, his brothers and all the world, yet he stood up and said “Tzadka Hi Mimeni”. Yet this Zechus was not enough to save him—only the fact that this affected Reuven was. How are we to understand this?

R’ Baruch Mordechai explains, based on a thought of R’ Leib Chasman, that we learn from this Gemarah the power of affecting others with our actions. Moshe Rabbeinu surely expended much effort Davening for the Neshama of Yehuda to be spared this pain, but it was only when he mentioned the impact that Yehuda’s actions had on others that he was answered.

This is itself a powerful lesson: no matter how much we do in our own personal Avodas Hashem and Tikun Hamiddos, it pales in comparison to the Zechus of affecting others and helping them to grow. Perhaps, though, it can help us understand these Pessukim as well.

If we think about it, why were the Teffilos of Moshe Rabbeinu necessary? If Yehuda had this Zechus, that he affected his brother Reuven in this way, why wasn’t that enough to allow him to enter the Mesivta D’Rakia? Why did Moshe have to point out this fact in order for it to be effective? Perhaps we can understand that Moshe was not merely Davening that this Zechus stand for Yehuda but was in effect nullifying the Nidui.

Tosfos in Makos points out that when Yehuda said Anochi A’ervenu Miyadi Tivakshenu” and “V’Chatasi Lecha Kol Hayamim he made a Tenai that he could not really keep—he promised to bring Binyamin back safely, but he had no way to ensure that this would happen. Yosef could have held Binyamin by force, or an accident could have occurred while they were traveling—both eventualities that were beyond Yehuda’s control—yet he made this Tenai nonetheless. But, as we pointed out, the results were instantaneous: Yaakov immediately agreed to send Binyanim. Why was this the case though? Yehuda’s promise was essentially empty—yes he was willing to give up his Olam Habah, but he could not prevent the unimaginable from happening, so what good was his Tenai? What comfort did his words give Yaakov?

Maybe, however, this was exactly Yehuda’s message to Yaakov Avinu. Until this point, Yaakov was reticent to send Binyamin because of the unknown—there was too much to lose. Yehuda said, “Anochi A’ervenu Miyadi Tivakshenu”, he was willing to take the risk of the unknown upon himself, knowing that he may lose his Olam Habah as a result. It was this action, this willingness to take the unknown upon himself that enabled Yaakov to agree to send Binyamin despite his fears. He learned from his son that sometimes one must do what is needed even in the face of the unknown.

Thus, when Moshe Rabbeinu davened for Yehudah, he pointed out that this was a person whose character was such that his actions compelled others. When Yehuda admitted to his Aveira, maybe he knew that this would inspire his brother to do the same, and when he made this Tnai, irresponsible as it may have been, he did so in order to enable his father to do what was necessary. Pointing out the reality of “Mi Garam L’Reuven Sheyodeh, Yehudah” may have been Moshe Rabbeinu’s was of nullifying his Nidui, by showing that Yehudah was not acting reckless by uttering these words, but rather with the utmost care and calculation. It was this Hafara of sorts that finally allowed Yehuda’s bones to rest, and eventually his entry into the Mesivta D’Rakia.

This is a lesson that is so vital to the Yom Tov of Chanuka as well.

There is an aspect to Chanukah that we really don’t find when it comes to other Chanukah—the Din of Pirsumei Nisa. While there is always a Hidur of B’Rov Am Hadras Melech, and we try to do Mitzvos in an open fashion, when it comes to Chanuka, and specifically Menorah, public display is an essential part of the Mitzvah.

The Sfas Emes explains that when a Nes Galuy occurs, such as in the case of the Nes Chanukah, it allows us to become closer to Hashem, because we can sense his presence in our lives. This is the reason that the Nes of the Pach Shemen, which was a Nes Galuy was necessary: the Yevanim had created such distance from Hashem with their decrees, that only a Nes Galuy could allow us to return to our previous status.

It stands to reason that Pirsumei Nisa has the same effect. When we light the Menorah, publicizing the Nes in such an open manner, we allow others to reflect on the Nes Galuy, enabling them to become closer to Hashem. A Yom Tov such as this one, on which our ability to bring light unto others who may not sense it, and help them grow closer to Hashem is certainly an opportune time to examine other such opportunities that may exist.

As we see from Moshe’s Teffilah, the greatest Zechus that Yehudah had, the one that ultimately stood for him when he needed it most, was the fact that he used his actions to affect others. Yehuda understood that sometimes a person must take actions so that others may take an example, in that way bringing light into the world in a most impactful way.