איך מגיעים לדבקות בה'?

"מי יגור באהלך ומי ישכון בהר קדשך" (א). פירוש, החבור בו יתברך צריך אל שני דברים; האחד, הפרישה מדברים הגופנים החומריים. וכאשר פירש מדברים החומריים, צריך עוד לקנות מדרגה נבדלת, כי על ידי זה הדבוק והחבור בו יתברך. ודבר זה על ידי מעשים ראוים. וזה שאמר "ה' מי יגור באהלך מי ישכון בהר קדשך". כלומר, מי הוא שאפשר להתדבק עם השם יתברך, ולא יהיה לו דבר שמונע החבור, ונחשב כאילו הוא דר באהלו, ואין מפסיק בין השם יתברך ובין האדם. אבל לא זכר עדיין רק שאין לו חוצץ ומפסיק, אבל שהוא מתעלה מעלה מעלה לא הזכיר. ולכך אמר "ומי ישכון בהר קדשך", כלומר שיהיה לו התעלות אל השם יתברך. קרא מה שיקנה האדם מדרגה עליונה שהוא שוכן בהר קדשו. כי ההר צריך לעלות עד שם, וכן צריך האדם להתעלות עד המעלה העליונה...

"הולך תמים ופועל צדק ודובר אמת בלבבו" (ב) - הרי לך שלשה דברים אשר הם חלקי האדם; הגוף, והנפש, והדעת. ואחר כך דבר רביעי "לא רגל על לשונו" (ג), נגד הלשון. והלשון, שהוא הדבור, הוא כל האדם. כי אדם הוא 'חי מדבר'.

ואחר שזכר אלו דברים אשר הם האדם עצמו, עוד זכר ארבעה דברים. שכשם שראוי שיהיה האדם שלם בעצמו, כן ראוי שיהיה שלם עם זולתו...

ואחר כך זכר עוד "נשבע להרע ולא ימיר" (ד). ורוצה לומר, כשם שראוי שיהיה שלם מצד עצמו, ושלם מצד זולתו, כמו שנתבאר, אמר שצריך שיהיה שלם עם השם יתברך. ועל זה אמר "נשבע להרע ולא ימיר", שנשבע בשמו יתברך, ולא ישנה לו...

ועל ידי אלו דברים שזכר, הוא שלם לגמרי, ויש לו דבקות בו יתברך לגמרי...

(מתוך "תפארת ישראל" פרק נד. לקריאת המאמר המלא)

מהר"ל - רבי יהודה ליווא (=ליב) בן ר' בצלאל נולד כנראה בפוזנא שבפולין סביב שנת ר"פ (1520). למד תורה מפי אביו ובישיבות שונות. כיהן כרב בפוזנא וכן בעיר פראג שם נחשב לגדול הרבנים ולמנהיג יהודי העיר. ספריו המשלבים בין חז"ל ומקורות מהקבלה והפילוסופיה הפכו לספרי ייסוד מחשבתיים.

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Night Vision and Prophecy of Exile

Along his historic journey to Egypt, Yaakov makes a stop in Be'er Sheva where he offers sacrifices and beholds a prophetic vision. Interestingly, however, this vision takes place at nighttime, in the form of a dream. As we know, this is not the first time Yaakov receives a prophecy in a dream: Parashat Vayetze opens with Yaakov's famous dream of the ladder. The question, of course, arises, why does specifically Yaakov receive prophecy in such a manner? We never read of God appearing to either Yitzchak or Avraham in a dream. Furthermore, why does God appear to Yaakov in a dream specifically in these two instances?

The Meshekh Chokhma answers based on the obvious symbolism of nighttime: the darkness of exile. On the two occasions when Yaakov leaves Eretz Yisrael for the Diaspora God speaks to him specifically in the dark of night, providing him reassurance regarding his uncertain future. Even in the solitude and fear of the nighttime hours, God accompanies Yaakov Avinu.

In truth, our previous assumption that no prophecy to Avraham or Yitzchak occurred in a dream is not entirely accurate. In "brit bein habetarim" in Bereishit 15, God casts a deep sleep over Avraham and informs him of the subjugation of his offspring to a foreign ruler. Here, too, the image of nighttime underscores God's assistance through the terror of exile: "in the end they shall go free with great wealth" (15:14).

Yaakov's descent to Egypt marked a historic turning point in the unfolding saga of the development of Am Yisrael. Recognizing the ramifications of his move, Yaakov was nervous and anxious about the future. God reassured him, and us, that even when the skies darken over the future, even when a cloud of uncertainty and danger looms over the Nation of Israel, when difficult, critical decisions of nationwide import for decades or centuries to come must be made, God still appears: "I Myself will go down with you to Egypt, and I Myself will also bring you back… " Perhaps we should keep these words in mind as we read the news during times like these, and feel comfort in the knowledge that our future lies safely in the hands of our Father in heaven.

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Binyamin's Gifts and Following the Leader

After revealing his identity to his brothers, Yosef presents them with gifts: "To each of them he gave a change of clothing; but to Binyamin he gave three hundred pieces of silver and five changes of clothing" (45:22). In light of Yosef's family history, his conduct in this regard seems startling. He suffered so bitterly as a result of the preferential treatment afforded him by his father. Is he now ready to make the same mistake? Does he not fear the repercussions of adding to Binyamin's gift? What more, the Gemara in Megila (16) views the special offering to Binyamin as an allusion to the royal garments to be worn many centuries later by Binyamin's descendant, Mordekhai. Does Yosef wish to start the trouble all over again, foretelling the royal future of his only full brother, Binyamin? Was not the brothers' hatred initially kindled as a result of Yosef's dreams of kingship?

One answer suggested takes a closer look at the brothers' feelings of jealousy of which we read two weeks ago. The brothers did not resent Yosef's ambitions per se; rather, they felt that he deserved royalty no more than they did. In their eyes, he had no basis by which to single himself out for family leadership. In Parashat Vayigash, however, they realize their mistake: sure enough, Yosef was destined to rule over the family. As Yosef himself explains when revealing his true identity, God planned his ascent to royalty in order to sustain the family during the dreadful famine. The brothers at this point acknowledge their error and accept Yosef's leadership. And why shouldn't they? After all, their resentment all along evolved only from their assumption that Yosef did not deserve leadership. Now that they come face-to-face with the reality that in truth Yosef did, they humbly submit to his authority.

With full reconciliation achieved, Yosef has no qualms about affording preferential treatment to Binyamin. Leaving aside the reasons for this treatment, we can now understand why this posed no danger to family harmony at this point. Just as the brothers fully accept Yosef's role as leader, they would feel no jealousy towards a similar role assumed by Binyamin or his progeny.

Acknowledging the different roles assigned to different individuals could help alleviate so much jealousy that plagues society. When everyone longs for leadership and positions of influence, when no one accepts the role of "led" but rather insists upon the position of "leader," mutual resentment erupts. Though we rarely think of Yosef's brothers as representing the quality of submission to authority, in fact they do. Once they see that this is indeed Yosef's role, they accept his leadership wholeheartedly. The lesson for us is to concentrate on fulfilling our individual roles in the world and serving mankind as best we can, rather than looking around us to see how we can outdo everyone else.

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נדודי דוד והשגחת ה' עליו

במזמור זה הדובר כך נראה מתמודד עם מציאות של גלות ונדודים. בעקבות הפסוק הראשון, המתאר אנשים האומרים לדובר לנדוד, רש"י מזהה מזמור זה עם שמואל א' פרקים כ"ו-כ"ז, בהם מסופר על בריחת דוד לגת מפני שאול, ושם מאשים דוד את אנשי שאול בהאשמה קשה: "אֲרוּרִים הֵם לִפְנֵי ה' כִּי גֵרְשׁוּנִי הַיּוֹם מֵהִסְתַּפֵּחַ בְּנַחֲלַת ה' לֵאמֹר לֵךְ עֲבֹד אֱלֹהִים אֲחֵרִים" (שמואל א כ"ו, יט).

נדודים וחוסר יציבות הם מהדברים היותר קשים. במהלכם אדם מתמודד עם חוסר וודאות וחוסר ביטחון. בנוסף, כפי שניתן לראות מהפסוק לעיל, בעיני דוד הגלות הזו דומה לריחוק מה' ולעבודה זרה.

הנדודים האלה הגיעו לדובר בגלל הרשעים. הדובר איננו מאשים את הקב"ה בצרותיו, אלא מודע לכוחם של בני אדם לפגוע ולהרוס, יחד עם אמונה שבסוף אנשים אלו יבואו על גמולם, ולכן בסיום המזמור הוא מדבר על העונש שיגיע לרשעים.

בפסוקים ד-ה הדובר מתמודד עם סתירה-לכאורה שקיימת בין האמירה שה' נמצא בשמיים, וכביכול רחוק ו'מנותק' ובין העובדה שהוא משגיח על מעשי בני אדם וגומל להם. הדובר מבין את דימוי מיקום ה' בשמיים דווקא כדימוי שבא ללמד על העובדה שקיומו של ה' לא מוגבל ספציפית למקום אחד בארץ, ומשמיים ה' שולט ומביט על כל הנמצא. כך שגם הנודד ממקומו ומארץ ה' עדיין יזכה להשגחת ה' - והדובר מוצא בכך נחמה על נדודיו.

ניתן לראות, אם-כן, את התהליך שעבר דוד, מצער על הגירוש שנגזר עליו (כנאמר בשמואל), להשלמה עם המצב החדש כפי שמצטייר מהמזמור שלפנינו.

הכותבים במדור זה הינם חברי ארגון נח"ת - נוער חובב תנ"ך, המהווה בית ללימוד תנ"ך בידי הנוער

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בין הפרטי לכללי

א. חלוקת המזמור: המזמור פותח וסוגר באותו העניין - המשורר מבקש בתחילת המזמור שה' יענה לתפילתו ובסוף המזמור המשורר חש בבטחון "כי אתה ה' לבדד, לבטח תושיבני" (ט). פס' ג-ו הם פנייה של המשורר אל הציבור ופס' ז-ח הם דברי המשורר שמתייחס אל דברי הציבור.

ב. המשורר מוכיח את "בני איש" (ג) – שהם ציבור השומעים, על כך שהם אוהבים ריק ומבקשים כזב. אולי הכוונה לעבודה זרה, אך אין לכך רמז בפסוקים. על דרך של מזמורי תהילים נאמר, שהאנשים מבקשים אחר ממון או כל מיני עניינים אחרים אך לא בוטחים בה'. המשורר מודיע לציבור "ודעו כי הפלה ה' חסיד לו" (ד), בניגוד אליהם ה' מפלה אותו לטובה ומגן עליו, על אף שהם פוגעים בכבודו של המשורר.

ג. המשורר מתנהג כאן כמוכיח בשער והוא אומר שני דברים: א. "רגזו ואל תחטאו, אמרו בלבבכם על משכבכם ודמו" (ה) ב. "זבחו זבחי צדק ובטחו אל ה'" (ו). הדרישה הראשונה היא "רגזו" = התנערו מהחטאים/ יראו את ה', "אמרו בלבבכם על משכבכם ודמו" – בלילות שאתם שוכבים הרהרו בלבכם על הדברים ודומו = הישארו בשקט וחשבו רק על חטאיכם. את כל זה המשורר אומר בבחינת סור מרע, ובבחינת עשה טוב – "זבחו זבחי צדק".

ד. לאחר שהמשורר מוכיח את הציבור הוא טוען ש"רבים אומרים: מי יראנו טוב?" (ז), זו לא תלונה אלא שאלה רטורית – וודאי שה' הוא זה שיראנו טוב, כך המשורר מתאר שרבים אומרים. לאחר מכן אותם האנשים מברכים "נסה עלינו אור פניך – ה'" (שם) – "נסה" אולי מלשון הרם, ובדומה לברכת הכהנים: "יאר ה' פניו אליך ויחנך". המשורר שמח מהתהליך שמתרחש (ח) וחותם שהוא "בשלום יחדו אשכבה ואישן כי אתה ה' לבדד לבטח תושבני" (ט).

ה. כמו שכבר נרמז בחלוקת הפסוקים המזמור עוסק גם בבקשה האישית של המשורר וגם בדרישה שלו מהציבור. מחד, המשורר מבקש את בקשתו בראשית המזמור והיא באה להשלמה בסיום המזמור, כך שנראה שמרכז המזמור הוא בקשתו של המשורר שה' ישמע לו. מאידך, מרכז המזמור עוסק בציבור ובכך שעליהם להפסיק לחטוא, לבטוח בה' ולזבוח לו "זבחי צדק". ונראה שהדברים תלויים אחד בשני: המשורר הוא איש שקרוב לה' ומעבר לבקשה האישית שלו, הוא מדגיש את ההתנהלות של הציבור מול הקב"ה. לא מפורשת לגמרי מהי בקשתו של המשורר בפסוק ב, ואולי בקשתו היא שכל הציבור יחזרו וישובו לבטוח בה' (וכך הפסוק האחרון "כי אתה ה' לבדד לבטח תושיבני" (ט) – נותרתי בלי אויבים כי כולם שבו לבטוח בך ולכן לא מקניטים אותי).

ו. ישנם קשרים מעניינים בין מזמורנו ובין מזמור ג', ואולי הבולט שבהם הוא מוטיב השינה שמעיד על שלום ושלווה של המשורר כשה' עונה לבקשתו "אני שכבתי ואישנה הקיצותי כי ה' יסמכני" (ג', ו) – "בשלום יחדו אשכבה ואישן כי אתה ה' לבדד לבטח תושיבני" (ד', ט).

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Yaakov's Tearful Reunion with Yosef and the Recital of Shema

Parashat Vayigash records the dramatic reunion of Yaakov with his beloved son, Yosef. Many attempts have been made to decipher the enigmatic comment in the Midrash (cited by Rashi, 46:29) that Yaakov read "shema" at this moment when he embraced Yosef for the first time in over two decades.

One well known answer is suggested by the Kotzker Rebbe. Quite simply, Yaakov sought to channel this profound love that he now experienced towards God. The strong feelings Yaakov Avinu felt at this moment provided him with an opportunity to declare his devotion to the Almighty - as reflected by the recitation of "shema" - with exceptional fervor and intensity. He did not want to let this opportunity slip. He therefore turned his personal experience into a profoundly spiritual one.

Yet another explanation is offered by Rav Klonimus Kalyish, author of "Eish Kodesh." He views Yaakov's recitation of "shema" as a direct response to Yosef's crying (as recorded in the verse). Rav Klonimus explains that Yosef cried in anticipation of the bitter exile that has now begun with the family's descent to Egypt. Yaakov responded to Yosef's despair by reciting "shema." The key to the family's - and then nation's - survival throughout the painful years of exile is to reaffirm on a constant basis one's unwavering devotion to the Almighty and His commandments. Though the turbulence of exile often poses formidable obstacles before the maintenance of religious standards, the "acceptance of the yoke of Heaven," the essence of the "shema" service, helps keep Benei Yisrael on the path that will lead to their ultimate redemption.

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The Connections and Sacrifice of the Brothers

Upon their arrival in Egypt, Yosef's brothers had "great connections" ("protektzia" in modern Hebrew). Not only was their brother the country's second-in-command, who was single-handedly responsible for the overhauling of the nation's economy and turning Egypt into the wealthiest country in the region, the only one with grain during the devastating famine, but in addition, the only man in Egypt with more authority than he - Pharaoh - loved him. Yosef had earned the monarch's trust, respect and adoration. Thus, the brothers basically could have gotten anything they wanted in their new residence. In fact, immediately upon hearing of their arrival, Pharaoh graciously offered, "I will give you the best of the land of Egypt and you shall live off the fat of the land." They could have enjoyed hon, prestige and distinction.

Instead, Yosef gave his brothers specific instructions to tell Pharaoh that they are shepherds by trade: "You shall say, 'Your servants have been breeders of livestock from the start until now…' - so that you may stay in the region of Goshen, for all shepherds are abhorrent to Egyptians." Evidently, Goshen - where Yaakov and his family settled - was not exactly home to the social elite of Egypt. It was reserved for the shepherds, the "abomination" of Egypt. Rather than enjoying the luxuries of the highest social stratum in Egypt, Yaakov's family willfully relegated themselves to life in Goshen.

The Chafetz Chaim comments that the brothers' choice in this regard teaches us about sacrifice and priorities. The brothers gave all this up in order to live in isolation from mainstream Egypt. They wanted to remain on the country's outskirts, where they could focus on the building of their nation, the establishment of religious institutions, and internal growth. They were very wary about assimilating too much within Egyptian society. They sacrificed prestige and prominence in order to ensure their own spiritual stability.

Yes, religion demands a lot from us. It calls upon us regularly - perhaps constantly - to offer of our time, energies and resources. Am Yisrael has flourished specifically because it has always been prepared to make these sacrifices for the sake of Torah and mitzvot. This is our chosen destiny and eternal responsibility - to maintain a proper hierarchy of priorities, that we sacrifice - when need be - wealth, honor and the like for the sake of the Torah, and not, Heaven forbid, the opposite.

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Yosef's Zeal in Honoring Yaakov

As his father made his way towards Egypt, Yosef saddled his chariot and went to greet him. Rashi comments that Yosef refused to have one of his many servants saddle his chariot, insisting that he do the job himself, so as "l'hizdarez lichvod aviv" - to demonstrate extra zeal for the honor of his father. How exactly are we to understand this "zerizut" that was manifest through Yosef's preparing his own chariot?

Rav Mordechai Gifter explains that zeal in this regard enhances the very performance of the mitzvah of honoring parents. True, on one level, nothing would have seemed any different would Yosef's handymen have prepared the royal chariot. Yosef would have gotten there just as fast. However, the mitzvah of honoring parents is just that - to honor them. By personally involving himself in the preparations rather than delegating, Yosef afforded further honor to his father. His personal exertion expressed his high regard for Yaakov, that he himself found it worthwhile to roll up his sleeves and work on behalf of Yaakov's arrival in Egypt.

This concept, continues Rav Gifter, underlies the halakhic principle, "mitzvah bo yoter mibishlucho." Many mitzvot can be performed through an agent. One example in the Gemara relates to preparations for Shabbat. One can fulfill this mitzvah by hiring workers to complete the necessary preparations. Nevertheless, the halakha states unequivocally that it is far more preferable for one to perform the mitzvah by himself, rather than appoint another to do it for him. The reason, explains Rav Gifter, is the same reason why Yosef personally saddled the viceroy's chariot. Although one can achieve the same result through an agent, he affords greater honor to the beneficiary of his actions by personally involving himself in the required tasks. We perform a far greater level of "kevod Shamayim" - honor of God - by going through the work ourselves in the fulfillment of mitzvot. Many "Ba'alei Mussar" have stressed the need for "zerizut" - zeal and enthusiasm - in our performance of mitzvot. The greater effort, concentration and excitement that accompany our mitzvot, the greater honor we show for God, and the more we demonstrate our willful and enthusiastic subservience to His word.

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Yosef's Wagons and Egla Arufa

Something about the wagons Yosef sent him must have caught Yaakov's attention: "They recounted all that Yosef had said to them and he saw the wagons that Yosef had sent to transport him, and the spirit of their father Yaakov revived." What was so special about the wagons?

Chazal explain that Yaakov sensed a subtle allusion intended by Yosef through the wagons. The Hebrew word for wagon is "agala," which resembles the word "egla," a calf. Through the wagons, Yosef hinted at the halakha of "egla arufa." This law requires that upon the discovery of a murder victim with no evidence, the elders of the nearest city conduct a ceremony in which they break a calf's neck and declare their having no knowledge of negligence with regard to the victim. Chazal explain that this was the last halakha that Yaakov and Yosef studied together before the latter's abduction. This is why the wagons, which symbolized the "egla arufa," struck an emotional chord within Yaakov. The question, though, remains, what does this halakha have anything to do with Yosef's bringing Yaakov to Egypt?

Rav Shimon Shkop suggested that upon catching Yosef's hint, Yaakov realized that his son had incorporated the lessons he had learned from his father about leadership. Already during Yosef's childhood, Yaakov must have sensed Yosef's future as a leader. He therefore taught him the laws of "egla arufa," which point to the primary element of leadership - responsibility. When a murder victim is found, the nearest authoritative body must assume the responsibility of investigating the murder. As Chazal explain, they investigate not only the murder itself, but the climate in which it occurred. They must explore the possibility that perhaps the victim left the city without adequate provisions, which may have indirectly led to his death. The onus falls upon the elder statesmen of the city to identify and correct the social ills prevalent among their constituency. All this Yaakov imparted to his son, Yosef, who was destined to assume the responsibility of leadership.

Thus, Yosef wanted to allude to his father that he never forgot the critical lesson he learned. He had said to his brothers, "You must tell my father everything about my high station in Egypt and all you have seen…" Through the wagons, however, Yosef assured his father that his "high station" was not misused. To the contrary, "God has sent me ahead of you to ensure your survival on earth, and to save your lives in extraordinary deliverance." Yosef utilized his royalty for the sake of helping and saving others.

Thus, when Yaakov realized that Yosef was a leader in the spirit of the "egla arufa," "the spirit of their father Yaakov revived."

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In the Land of Egypt - In the Land of Goshen

The final verse of Parashat Vayigash reads, "Yisrael dwelt in the land of Egypt, in the land of Goshen; they acquired holdings in it, were fertile and increased greatly." Given the general tendency of the Torah towards brevity, one might question the need to state "in the land of Egypt, in the land of Goshen." After all, we are already quite aware of the fact that Goshen was in the land of Egypt!

Rav Moshe Feinstein suggests that the Torah wished to stress that the successful, fruitful and vibrant community of Yaakov's family was established specifically in the land of Egypt. Even on foreign soil, while embedded within a culture founded on paganism and immorality, Benei Yisrael managed to sustain a vigorous hub of Jewish religion. As Chazal comment, Yaakov's first concern upon his approach to Egypt was the establishment of a yeshiva. This represents the concerted effort invested in ensuring Jewish continuity and religious devotion in the Diaspora.

As the first national exile, Benei Yisrael's sojourn in Egypt paved the way for Jewish survival in subsequent exiles. It demonstrated the stubborn ability of our people to "acquire holdings, be fertile and increase" even under the most hostile conditions. Throughout the centuries, our unwavering compliance with the strictures of the Torah and intense devotion to Torah study have ensured our surmounting of the obstacles placed before us in every generation.

On the individual level, as well, the Egyptian exile serves as a source of encouragement. If the Jews can establish themselves with such success (which, as we know, later became alarming in the eyes of the Egyptian authorities) in the land of Egypt, then every individual, endowed with the divine image, has the capacity to grow and flourish even should he find himself - for whatever reason - in an Egypt-like situation. Even when the future looks bleak, when one feels like a stranger to himself and searches for direction, he can - through concentrated effort and hope - overcome the challenges before him and achieve redemption.

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איך מגיעים לדבקות בה'?

Night Vision and Prophecy of Exile

Binyamin's Gifts and Following the Leader

נדודי דוד והשגחת ה' עליו

בין הפרטי לכללי

Yaakov's Tearful Reunion with Yosef and the Recital of Shema

The Connections and Sacrifice of the Brothers

Yosef's Zeal in Honoring Yaakov

Yosef's Wagons and Egla Arufa

In the Land of Egypt - In the Land of Goshen

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