Now, at last, we can appreciate the words of the Midrash. Joseph, who kept the Shabbos even in Egypt, who remained connected to truth and morality even in depraved Egypt, can do so only because he understood the truth that an individual is really the entire nation and the entire world. So G-d says, when it comes to your offering, it is not an offering of a private citizen; it is an offering of the entire nation. Hence, it can be offered on Shabbos.
No Despair
During our lonely moments of misery, when we, too, may feel that nobody cares for us and we are alone in a large indifferent universe, we ought never fall prey to the easy outlet of immoral gratification or despair. We must remember that something very real and absolute is at stake at every moment of our existence and in every act we do.
You may view your individual actions in the privacy of your bedroom as insignificant. Yet from the perspective of Judaism, these decisions create history.
If you only open your eyes, you will see the visage of your father whispering to you through the silent winds of history that you are not an isolated creature in a titanic world whose behavior is inconsequential. At this very moment, G-d needs you and me to bring redemption to His world.
Or as one WhatsApp clip quipped: It took only one man in China to create the coronavirus; and only one man in Minnesota to stop it.
[1] Shabbos 87. Of course, the question comes up regardless of which day of the week they began their offerings. With twelve leaders offering each day, one of them had to violate the Shabbos!
[2] This is the reason for the debate about the Passover offering, if it can be brought on Shabbos. While most offerings belong completely to one class or the other, the Passover offering straddles both categories. On the one hand, it possesses certain features which would define it as an individual offering, such as the fact that it is purchased with private funds and eaten by those who brought it; on the other hand, there are qualities about it that are characteristic of the communal offering, such as the fact that it is brought en masse by “the entire community of the congregation of Israel.” When the 14th of Nissan—the day on which the Passover offering is brought—falls on a Shabbat, the question of its categorization becomes crucial. Torah law forbids the bringing of individual offerings on Shabbat, but permits and obligates the bringing of communal offerings. Should the Passover offering be regarded as an “individual offering” which cannot be brought on Shabbat, or as a “communal offering” whose obligation supersedes the prohibition of work on the day of rest?
The Talmud relates (Pesachim 66) that one year when Nissan 14 fell on Shabbat, the leaders of the Sanhedrin (the highest court of Torah law) were unable to resolve the question of whether the Passover offering should be brought. Hillel, a scholar newly arrived in the Holy Land from Babylonia, demonstrated that the communal aspect of the Passover offering is its more dominant element, meaning that it should be offered also when its appointed time coincides with Shabbat. In recognition of his superior scholarship, the leaders of the Sanhedrin stepped down and appointed Hillel as their head. (See at length Likkutei Sichos vol. 18, Behaaloscha and references noted there.)
[3] Communal offerings will always be obligatory. Individual offerings are sometimes obligatory and sometimes voluntary. The offerings of the leaders of the tribes were voluntary contributions.
[4] The Even Ezra here concludes that it was not pushed off to Sunday. On the seventh day no one brought an offering. But the straightforward reading of the verses seem to indicate that the offerings were brought on consecutive days. The Rogatchover Gaon explains it based on the view that each tribe of Israel is defined as a “kahal,” as an independent community (See Sichas Shabbos Metzora 5741, and references noted there.) But this would still raise the problem according to the other views.
[5] Genesis 43:16
[6] Exodus 16:5. This is the usage of a “gezeira shavah,” since these words coming from Joseph seem superfluous. In addition, only Shabbos and Yom Tov meals have to be “prepared” in Jewish law, due to their prominence. See Rashi Beitza 2b. (Shichas Shabbos Parshas Metzora 5741)
[7] Perhaps we can suggest the following explanation. If anyone else brought their offering on Shabbos, it could be construed as a lack of respect for Shabbos. But since the descendant of Yosef performs this, he is obviously not disrespecting Shabbos, so it is permitted. But still the question remains, why does G-d want to honor the Shabbos by appearing to desecrate it? As the words of the Midrash state, “Says G-d, in the merit of your keeping Shabbos before the Torah was given, your child will bring his Korban on Shabbos, even though an individual Korban is not brought on Shabbos.” There is very clearly some connection here that requires explanation.
Here is an answer presented by the Satmar Rebbe, Rabbi Yoel Teitelbaum (1887-1979). Since the private offering was in preparation for the altar that eventually would host the public offerings, this very act of preparation (even though it was a private offering now) for later public offerings was already considered like a public offering. It was already imbued with the importance of a Karban Tzibur. This is based on the principle that "hazmanah milsa hi" – preparation counts and has importance in and of itself.
This is the "measure for measure" reward that Yosef was granted. You, Yosef, prepared for Shabbos. You instituted the concept that preparation is important. Therefore, I will accept your grandson's offering – even though it is private – on Shabbos. It too is preparation – preparation for a Public Offering, and Joseph has taught us the value of preparing for a great thing to come.
[8] Yuma 28b. End of Kidushin.
[9] See an entirely different explanation in Likkutei Sichos vol. 23 Naso; vol. 20 Miketz (all from Shabbos Metzora 5741). The answer inside is based on a few talks of Shabbos Parshas Metzora 5741.
[10] Genesis 39:11-12.
[11] Bereishis Rabah 87:7. Tanchumah 8-9. Zohar Vayechi 222a. This is also the opinions of two Talmudic sages, in Talmud Soteh 36b, quoted in Rashi to Genesis ibid.
[12] The Talmud in Soteh ibid. relates that Jacob warned Joseph that if he consorted with her, his name would not appear with those of his brothers on the breastplate of the High Priest. That is what led Joseph to resist her importunities. But from the Midrash and Zohar cited in the previous footnote, it appears that it was Jacob's visage per se that inspired Joseph to abstain.
Even from the wording of the Talmud it seems that it was not only Jacob's warning but also the very appearance of his countenance that caused Joseph to reject his master's wife. Here one must wonder what was the power of Jacob's visage?
[13] Yuma 36a
[14] See Benei Yissachar Maamarei Nissan; Pardas Yosef to Parshas Vayeishev; Sichas Yud Tes Kislev 5721.
[15] Bava Metzia 84a; Bava Basra 58a. Cf. Tanya Igeres Hakodesh chapter 7.
[16] See Genesis 3:16-24. Talmud Eiruvin 100b. Likkutei Torah of the Arizal Parshas Bereishis. The writings of Kabbalah and Chassidism are actually full of this theme of how Adam and Eve's partaking of the forbidden fruit altered human history for eternity.
[17] Mishna Sanhedrin 37a. Cf. Tanya chapter 41. Sichas Shabbos Vayigash 5729
[18] Mishnah Sanhedrin 37a. Tanya chapter 41. Sichas Shabbos Vayigash 5729.
[19] The Rebbe, whose first name was Yosef, said this on Pesach 1949, a few months before his passing in 1950. See the following letter of his successor and son in law, the seventh Lubavitcher Rebbe:
.ועוז תוקף בכל יחיד של גם - ורוחניית גשמיית - בטובה להשתדל צריך אשר ,בפרט מ"הכ ר"אדמו ח"מו ק"כ הוא ,דורנו ונשיא בכלל נשיאינו לנו הורו :י"תש ניסן יוד מכתב בקונטרס הנדפסת בשיחה נתבאר הנה ,עצמה מצד היא מלא עולם מישראל אחת שנפש זה ומלבד .טובים כאחד כלם ואם יכשר איזה יודע אתנו אין הרי כי ,זו הוראה ומובנה
איש שלו המושפעים בין נמצא אם גם אשר ,אומרת זאת.רבים א באלעבן און רבים א מאכן צו בכח איז ער ,רבים א איז יחיד יעדער אשר ...[ט"תש פסח של אחרון שיחת] ל"מרז שידוע ובפרט .זמן ולאחר מחר 'יהי ומצב מעמד באיזה יודע ומי ,בעצמו העבודה קודם טבעו מצד אלא זה אין הרי ,דיגער'פארזיך א ,הוא מתבודד בטבעו אשר זה יחיד 'ויחי יפעול ,כרבי הלכה הרי ,דרבי 'ובאתרי ,דרבי 'באתרי 'שיהי המתבודד היחיד את יקשר ואם .הטבע את משנה התורה פסק אשר (ב"סה א"פ כתובות ירושלמי) .העלם 'ל - העולם סוף עד גידולין וגידולי גידולין תביא בו השקיע אשר והשתדלותו .סביבתו כל את
