The Chelek Elokah M’Ma’al Within Him:
The Medrash (Bereishis Rabbah 49:8) learns this pasuk to be hinting to tefillah. Sefer Tiferes Shmuel explains it to be teaching us that when a lowly person comes to daven to Hashem, he may feel too ashamed to speak to Him. He may think to himself: How dare I open my mouth and ask Hashem for anything considering how far removed I am from the proper path?
One must banish these thoughts and strengthen himself to approach Hashem and say: “Please my master...” One should realize that he has a “piece of Hashem” (Eicha 3) within him and, therefore, even though he is unworthy, he possesses an innate holiness that permits him to speak to Hashem.
Chizuk for When There Seems to be No Hope:
The Izhbitze Rebbe zy”a (Mei Hashiloach) understands the message to be that one should never despair, even when it seems that all hope is lost. Even when times are very tough, one should realize that his salvation can come at any moment.
One can learn this lesson from the story of the Shevatim. They had gone to look for food during a time of hunger but found themselves in a seemingly impossible situation. First, Shimon was imprisoned. Then, the goblet was found in Binyomin’s bag and Binyomin was taken away. It seemed like hope was lost.
However, they accepted whatever was happening and said that they “would be slaves to the Master”. And then the salvation arrived and Yosef revealed himself.
Although they didn’t know it, their salvation had been there the entire time. The whole time they thought they were in danger, they actually were staring at Yosef. Before the decreed time of salvation came, they were unable to see it, but it was always there. So too, our salvation is always here and is just waiting for the right time to show itself.
Echad Yachid U’Meyuchad:
My grandfather, Rav Tzvi Hirsch of Kretchnif zy”a (Gilyon Kol Emunah 5768) explains this pasuk as follows: “One left me” – throughout all of the years that Yaakov sat in mourning, the Shechinah (the One) did not dwell with him. Throughout that entire time, he was unable to feel Hashem’s presence because the Shechinah does not dwell in a place of sadness.
Giving “Neron” to a Tzadik:
The Mahariyatz of Lubavitch zy”a related that Rav Pinchos Reizes zt”l of Shklov, a close chasid of the Baal Hatanya zy”a, would spend four months of the year – Elul, Tishrei, Nissan and Sivan - with his Rebbe. One year, he was not feeling well and was unable to travel to the Rebbe for the month of Tishrei. By Shemini Atzeres, he was feeling better but by then it was too cold to travel.
Rav Pinchos was sitting with a group of chasidim on Shemini Atzeres when he suddenly cried out, “Oy Rebbe!” He then said, “The Rebbe is thinking about me right now!”
At that moment, the Baal Hatanya was sitting with a few chasidim from Shklov and he asked them how Rav Pinchos was doing. He then said, “Pinchos Reizes needs a refuah. I can’t give him what I am unable to give him but I will give him a refuah!”
When those chasidim got back to Shklov, they told Rav Pinchos what the Rebbe said about him. It became clear that this occurred right at the same time when he had felt that the Rebbe was thinking about him.
The chasidim then asked him how he merited such a close bond with the Rebbe and Rav Pinchos answered, “That is not my doing. I could never attain such a close connection based on my own actions. However, I can say that the first time I had a ‘yechidus’ (private meeting) with the Rebbe, I gave him my ‘nefesh’. The second time I had a yechidus, I gave him my ‘ruach’. The third time, I gave him my ‘neshama’. Therefore, the Rebbe now has all those things of mine. That is why I can sense what is doing with my ‘neron’ (nefesh, ruach and neshama) while they are with the Rebbe.”
This is the meaning of the words “nafsho keshura b’nafsho” – giving one’s nefesh, ruach and neshama to a tzadik.
Yehuda Thought Yaakov Would Immediately Die:
The Dubno Magid zt”l (Ohel Yaakov) explains this verse as follows:
Yehuda was concerned that Yosef might say that the only reason Yaakov loved Binyomin and was so worried about him was because he thought he was a good, upright person who followed the way of his forefathers. Now that you can tell him that he stole a goblet, he won’t care so much about him and he won’t be so upset at his loss.
Yehuda attempted to cut off this argument by saying that as soon as he came home without Binyomin, Yaakov would assume that a tragedy occurred to him, like the one that happened to Yosef, and he would immediately die. There wouldn’t even be enough time to tell him what happened as he would immediately assume the worst and die of shock.
Hidden Strengths:
The Shem M’Shmuel (Parshas Chayei Sarah 5678) quotes his father, the Avnei Nezer zy”a, as asking why Yehuda accepted responsibility to protect Binyomin even from circumstances beyond his control such as this. Furthermore, why did Yaakov want Yehuda to accept responsibility for things he could not control and why did he do it in such a severe way by saying that he placed his life in both worlds on the line?
He answers that a person possesses hidden strengths that he himself is unaware of. If Yehuda had not accepted responsibility to protect Binyomin even from circumstances that were seemingly beyond his control, he wouldn’t have tried to save him from such dangers, as he wouldn’t have thought himself capable of doing so. But since he did accept this responsibility, he recognized that he did, in fact, possess the ability to keep his word.
We all possess these hidden strengths. There are times when something seems impossible, but if we dig deep within ourselves, we will discover that we do have capabilities that we weren’t even previously aware of.
The Words of a Tzadik Purify Those Who Hear Them:
Rav Levi Yitzchok of Berditchov zy”a (Kedushas Levi) explains this verse by quoting his Rebbe, the Magid of Mezheritch zy”a, as saying that just like there is light and darkness in the world, there also is light and darkness within each person.
Rav Levi Yitzchok adds that when one hears the words of a tzadik, it brings out the light within him. Thus, the pasuk is saying that their eyes were able to see because they were illuminated and purified when they saw that the mouth of a tzadik was speaking to them.
Guarding One’s Words:
When we speak about the power of hearing the words of a tzadik, it also must be mentioned that the words of every individual are extremely powerful. One’s entire essence is contained within his words because one’s life is dependent on what comes out of his mouth. Therefore, it is crucial to guard one’s words to ensure that nothing bad comes out of one’s mouth and the tongue is only used for Torah and tefillah.
Silence Creates Joy:
The pasuk states (Mishlei 15:23): “A man has joy with the response (ma’aneh) of his mouth; and how good is a word in time!”
The Noam Elimelech zy”a (Likutei Shoshana) writes that this pasuk is teaching us how to have true joy. It is saying that a man has joy when his mouth has “ma’aneh”, which he translates to mean “deprivation” (inuy). If one deprives his mouth of speech by refraining from unnecessary talk, and only speaks holy words, he will be truly happy.
Who is Chasid? One Who Never Speaks Lashon Hara:
The Gemara states (Bava Kama 30A) that one who wants to be a chasid should fulfill “milin d’nezikin” (matters of damages).
Rav Uri of Sterlisk zy”a (Imrei Kodesh, Likutim 11) explains that anyone who desires to be a chasid, must “fulfill matters of damages” by being careful to never damage anyone with his words. If one is able to refrain from uttering such words, he will be a true chasid.
Not Speaking About Any Man:
Rav Yaakov of Lisa zy”a, author of Nesivos Hamishpat and Chavas Daas, writes in his will (Ois 18): “Be very careful not to say anything bad about anyone, even if he has sinned like Zimri, because you very well know that you too have done bad things, which perhaps are even worse than what he did. How could you speak badly about your friend if you know how terrible the sin of lashon hara is?”
Hashem’s Tefillin:
When Rav Levi Yitzchok of Berditchov zy”a would hear someone speaking lashon hara, he would rebuke him by saying, “Aren’t you afraid to speak against Hashem’s tefillin. As Chazal say, it says in them: ‘Who is like My nation Yisroel”, yet you speak badly of Jews?”
Guardian One’s Mouth and Tongue:
Rav Tzvi Hirsch of Salinsky zt”l, writes the following in his Sefer Dor Over:
“Numerous times, I saw the Bais Halevi – Rav Yosef Dov Soloveitchik – in Slutzk (where he served as Rov before becoming Rov of Brisk), standing and holding in his hand his tobacco case, and whenever he would begin speaking to someone, he would open the little box and look at something inside.
This stirred my curiosity. One time, when I saw the tobacco box sitting on the table, I opened it up and saw that written on the inside of the led were the letters ‘shin, pei, vav, shin, mem, nun.’ I couldn’t contain myself and I asked him what those letters represented.
“He told me, ‘My son, it is pasuk in Mishlei (21:23): ‘Shomer piv u’leshono shomer m’tzaros nafsho.’ One who guards his mouth and tongue, is protected from suffering. He etched the first letters of those words in his tobacco case to constantly remind himself to be careful with each word that he said.”
Owner of One’s Mouth:
Sefer Zechusa D’Avrohom quotes the Chidushei Harim zy”a as explaining the reason why we call it “Torah sheba’al peh”, rather than “Torah shebipeh”. He says that this is to teach one who learns Torah that he must be the “ba’alim” (owner) of his mouth.
Guarding One’s Words While Issuing a Ruling:
Rav Shmuel Salant zy”a was a famed Rov in the Yerushalaim of old. Whenever he issued a halachic ruling, he would never say the word “treif”. If he ruled that meat was not kosher, he would simply say, “Sell it to a goy.” But if the meat was kosher, he would say twice, “Kosher, kosher.”
Hashem is Praised by Those Who Guard Their Words:
In the tefillah of Boruch She’amar, we recite the words: “Hamehulal b’peh amo.” (He is praised with the mouths of His nation.)
Sefer Birchas Avrohom (Parshas Vayeirah) quotes Rav Uri of Strelisk zy”a as explaining that when one guards his mouth from speaking bad things, that is a praise of Hashem, and even more so when one uses his mouth to actually praise Him.
Better to Speak About Horses:
The Chofetz Chaim zt”l dedicated his life to teaching people to avoid the sin of lashon hara. He once was traveling in a carriage with simple Jews. On the way, he fell asleep. When he awoke, he heard the men speaking amongst themselves, and he asked, “What are you discussing?”
They told him that they were speaking about different kinds of horses, and he replied, “Very good. It is better to speak about horses than to speak about people!”
Serving Hashem With Joy, Rather Than Excitement:
The Bais Avrohom of Slonim zy”a explains the words “al tirgezu badarech” to mean that Yosef was telling his brothers not to get overly excited (“rogez”). He asks that the pasuk (Tehillim 4:5) does say that one should “be excited and not sin”, and Chazal say (Brachos 5A) that the excitement of one’s yeitzer tov should always be greater than the excitement of his yeitzer hara. This seems to contradict Yosef’s statement.
He answers that if one’s yeitzer hara is exciting him to sin, the only solution is to excite one’s yeitzer tov so that it can overpower the yeitzer hara. However, the ideal way to serve Hashem is with calmness and joy – not with an overabundance of excitement.
This concept is hinted to in the words we sing in the zemiros of Shabbos: “Haluchecha tihei b’nachas... Your paths should be calm...”, meaning that one should serve Hashem with serenity and joy.
Don’t Disturb Another’s Avodah:
The Divrei Yisroel of Modzhitz zy”a quotes his grandfather, the Admor of Kuzhmir zy”a, as explaining this pasuk to mean that there are many ways to serve Hashem, and if one sees a fellow Jew serving Him in a manner different to the one that he uses, he should not get upset (b’roigez) at him, as he should recognize that there are many path of avodas Hashem.
He goes on to ask why Yosef mentioned this to his brothers at this specific time, and answers that it is obvious that the disagreement between Yosef and his brothers was not over earthly matters. It certainly was a dispute regarding the proper way to serve Hashem. Therefore, he told them that by now they must recognize that they shouldn’t get angry at someone who serve Hashem in a manner different than their own.
This also explains the words Yehuda previously said to Yosef (44:18): “Do not allow your anger to rage against your servant.” He was saying that Yosef should not get angry at him for serving Hashem in a different way than he did.
Living With Calmness:
A young man once met Rav Eliyahu Roth zt”l, the shamash and right-hand man of Rav Shloimke of Zhvil zy”a, and cried to him that he was suffering greatly at the hands of his mother-in-law. He said that she constantly belittled him and embarrassed him for no reason. She would say that he was the dumbest man she ever met and she felt bad that her daughter married such a fool. He cried that he didn’t know what to do about the difficult situation.
Rav Eliyahu wisely told him, “You have two choices. You could give back to her as much as she gives to you... But if you take this option, you will end up divorced. Your other choice is to remain silent and accept her insults without answering back.”
The young man asked, “How can I possibly not answer back when someone insults me so terribly?”
Rav Eliyahu replied, “I’ll give you a piece of advice. When your mother-in-law berates you, imagine that it is only a dream and that it isn’t real at all.”
The young man accepted the advice and pretended that he was only dreaming when his mother-in-law insulted him. He never even told his wife about it. And, from then on, his mother-in-law’s insults didn’t bother him at all.
Just two weeks later, his mother-in-law respectfully approached him and asked him to forgive her. She said, “I have come to the conclusion that you are an angel of a man. I just bumped into your mother and she spoke to me in a friendly and calm way. I realized that you never even told her about how badly I treat you. I spoke to my daughter and realized that you never told her anything either. I couldn’t believe it!
“I feel so bad about everything I said. I now know that you are a tzadik.”
The young man responded, “I don’t know what you are asking forgiveness for. It was all only a dream. It never really happened!”
Parnassah in the Merit of Bitachon:
Sefer Divrei Yisroel writes in the name of his grandfather, Rav Yechezkel of Kuzmir zy”a, that the word “taf” (young children) can also mean “to look at” (as in Megillah 14B: “A chicken walks with its head facing downward but its eyes look - ‘mitfi’ - to the distance to find food”).
He explains the pasuk to be teaching us that the best way to merit a good livelihood is to look to Hashem and trust in Him completely. When the verse says that Yosef sustained his brothers, it says that he gave each of them “bread according to their ‘taf.’” This means that each one received the amount of parnassah that he deserved according to his level of looking to Hashem. Those who had the most emunah and bitachon received more sustenance as a result.
The Divrei Yisroel adds that the word “taf” can also be understood to literally mean “young children”, with the pasuk teaching us that they were provided with parnassah in the merit of trusting in Hashem like a child. When the pasuk in Tehillim (54:23) says to “cast one’s burden on Hashem and He will sustain you”, the intent is that one should rely on Hashem like a child. A small child does not worry about money. Rather, he places the burden upon his parents and relies on them to feed him. So too, we are told to trust completely in Hashem and He will take care of us.
Accordingly, the pasuk can be understood to be saying that Yosef gave each brother sustenance according to how childlike their emunah was. Those who relied on Hashem like a young child were sustained on the highest level.
In this vein, the Kobriner Rebbe zy”a (quoted in Imros Moshe, Erech Emunah) explains the pasuk in Tehillim (23:1): “Hashem is my shepherd, I shall not lack” to mean that if one has emunah that “Hashem is his shepherd”, he will not lack anything.
The Kobriner Rebbe had a chasid named R’ Itche Binyomin’s who was extremely poor. His children reached marriageable age but he had no money to marry them off. He would often pour his heart out to the Rebbe, telling him about his troubles, and the Rebbe would be mechazek him and encourage him to have emunah and trust that Hashem will send his salvation.
At one point, R’ Itche did not come to see the Rebbe for a long time. When he finally came, the Rebbe asked him, “Itche, I see you didn’t need to come see me for a long time. Is that because your situation has improved?”
R’ Itche answered, “No. But what’s the point of coming here if all you tell me is that whatever Hashem does is correct?”
When the Rebbe heard these words, he stood up, raised his voice and said, “You don’t want to suffer through hearing me say that Hashem is correct? You want me to, chas v’shalom, complain against Hashem? No. Hashem is correct. Who else could be correct?”
R’ Itche became so frightened from seeing this sight that he was unable to utter another word.
In a similar vein, the Bais Avrohom of Slonim zy”a writes that the word “taf” in this pasuk refers to the Torah that is studied by young children. Thus, the pasuk is saying that we are provided with parnassah in the merit of the Torah of children.
