ה וְעַתָּה אַל -תֵּעָּצְבוּ, וְאַל -יִחַר בְעֵּינֵּיכֶם, כִי -מְכַרְ תֶם אֹתִי, הֵּנָּה: כִי לְמִחְיָּה, שְלָּחַנִי אֱלֹהק ים לִפְנֵּיכֶם.
5 And now be not upset, nor angry with yourselves, that you sold me here; for G-d did send me before you to save your lives.
Question: If the brothers intended to harm Yosef by selling him, what does it matter if G-d employed that for a positive outcome?
Moreover, the Gemura (Nazir 23a) states if one who intended to pick up pork in his hand and eat it, and in fact he picked up the meat of a lamb in his hand and ate it, so that he did not in fact commit a transgression, nevertheless requires atonement and forgiveness.
Possible Answers:
The Ohr haChaim haKodesh (Bereshis 50,20) maintains actions of the Brothers was similar to the case where one intends to serve someone a poisonous drink and instead gives the other a cup of wine, where nothing harmful occurs. Similarly, the Brothers in fact did not affect any harm and are thus, exempt from needing atonement even from Heaven. Most commentators do not agree.
The Ra”n (Shabbos Perek haOreg) makes a distinction in the din. Where one intends to do a bad deed and it occurs that the bad deed did not happen one is exempt from the earthly court, but still needs to obtain atonement. However, if one intends to do a bad deed and ends up to doing a Mitzvah one does not need even atonement. Even if one’s final deed is for good it is similar to doing a Mitzvah as the case of the Brothers.
Shu”t VaShev haKohen (Derush 1) states that aveiros between a person and one’s fellow Yom Kippur does not provide atonement unless one appears the offended party. Nevertheless, if one only intended to do harm to another but did not carry out the action then it is considered like an aveirah between G-d and the person, and Yom Kippur does atone. Therefore, if one’s intention was for bad, but the result was for good and meanwhile Yom Kippur occurs, then atonement has been provided.
Pardes Yosef the intention of the Brothers was not for bad. They actually believed they were doing a Mitzvah that they actually maintained they judged Yosef according to Torah law that he was obligation to be killed, even though in the end they sold Yosef as a slave. They judged Yosef as a Rodef. Nevertheless, the Brothers were held to a higher standard seen to the world it appeared that they did this deed with an apparent malevolent intention.
Seforno (Berehis 50, 20) Yosef is saying it is not for me to judge you or judge the decrees of HaShem. Your act was in error. You had judged me as a Rodef and if correct, you act would have been justified.
Yismach Moshe explains the case in Nazir, when one intends to eat Pork but ended up ending kosher meat, one is exempt from earthly courts, but is still obligated in the Heaven court and needs atonement. However, Yosef is telling the Brothers since they are exempt in his world, he is not in the place of G-d to demand further atonement, and thus, according to him they are good and clear.
Emek Halacha (siman 61) maintains that Mitzvah for the good of the many is different from the good to one person. Thus, when one intends an act to be harmful and the result is a benefit to the community, there is nothing wrong that even needs atonement. Thus, Yosef states that the ultimate good overrides any harm done by the Brothers.
The Aturei Chaim writes that only when one is obligated in the Heavenly court does one require atonement. However, when one is judges but the Holy One Himself, who causes a piece of kosher food to be eaten in lieu of non-kosher food, then one is totally exempt. Therefore, Yosef emphasizes that HaShem has considered their actions to be for good, they are now totally exempt.
