1. Yosef - a True Provider
On the verse “Shepherd of Israel, give ear; He who leads Yosef like a flock, [appear]” Rashi interprets: “All of Israel is called by the name ‘Yosef’ because he sustained and supported them during the days of the famine (as stated in our Parshah: ‘Yosef sustained his father and his brothers and his father’s entire household with bread according to {the needs of} the little children’).”
The simple explanation {for this is}: Since Yosef fed the Jewish People during a time of hunger — meaning their survival was dependent on Yosef — they are therefore called by his name; {the name reflects} the fact that he maintained their existence.
{This reasoning} clarifies Rashi’s wording: “He sustained and supported them during the days of the famine.” {Why is this specific phrasing necessary?} Seemingly, the verse “Yosef sustained...” refers to the period when (Yaakov and his sons were already in Egypt and) the famine had already ceased (as our Sages state: “Once Yaakov arrived in Egypt, blessing arrived... and the famine ended”).
Based on the above, however, {Rashi’s intent} is understood: The dependence of the survival of the Jewish People on Yosef was evident specifically “because he sustained and supported them during the days of the famine” [i.e., before they descended to Egypt ({when they} bought grain from Yosef in Egypt) and after the passing of Yaakov, when “the famine returned” and Yosef promised his brothers, “I will sustain you and your young ones”].
2. A Temporal Merit?
We must, however, understand:
Why should Jews always be called by the name “Yosef” based on an action of Yosef that took place many years ago and lasted only for a (very) short time?
And primarily: The content of the verse “Shepherd of Yisrael, give ear; He who leads Yosef like a flock... appear” is a request we make of the Almighty — “Give ear... appear.” From this, it is understood that by designating Jews as “Yosef,” a virtue of the Jewish people is expressed which provides a merit for the fulfillment of the request “Give ear... appear.”
[Moreover: From the fact that the words “He who leads Yosef like a flock” follow the first part of the request, “Shepherd of Yisrael, give ear,” it implies that the name “Yosef” represents a greater virtue than the name “Yisrael” (at least — regarding the matter discussed in this Psalm) — for the order of prayer is, naturally, min ha’kal el ha’kaveid (from the light to the heavy): first one mentions a lesser virtue, and afterwards (especially — if that is insufficient), one adds a greater virtue, etc.]
It is therefore not understood: In what way is the fact that Yosef “sustained and supported them during the days of the famine” a merit and virtue for “all of Yisrael,” such that it should effect (or at least — help in) the request “Give ear... appear”?
3. Spiritual Sustenance
The core explanation of this matter is:
Every physical matter begins, and evolves, from its spiritual source. The same applies in our case: The fact that Yosef “sustained and supported them during the days of the famine” simply, in a physical sense — that the physical sustenance of the House of Yisrael during the famine was dependent on Yosef — stems from the fact that he fed them spiritually “during the days of the famine.”
Famine in a physical sense is connected to “famine” in a spiritual sense — a time (and state) of concealment and hiddenness, when Godliness does not shine openly; and the unique virtue of Yosef is that he has the power to be a “sustainer” (mechalkel) spiritually even “during the days of the famine” (as will be explained at length).
This is the (inner) meaning of “he sustained and supported them during the days of the famine”: Yosef influenced the House of Yisrael with his exalted qualities and characteristics (with which one can overcome a “famine”); he instilled these into them in a manner of “sustaining and supporting,” such that this became their “sustenance” and “food” — it was internalized within them and became “blood and flesh like their own flesh.”
For this reason, Jews are called by the name “Yosef” (until the end of all generations) based on the fact that “he sustained and supported them during the days of the famine,” because through this, the quality of Yosef’s (Divine service) became permanently ingrained in the Jewish People.
{This reasoning} also clarifies why Jews are called Yosef specifically in this Psalm, in connection with the request “Shepherd of Yisrael, give ear...”: The content of the Psalm is a prayer regarding the “three exiles” (which is why “it is stated in this Psalm three times: ‘Restore us, illuminate Your countenance, and we shall be saved’”), and the (primary) merit of the Jewish people during their exile {specifically} is connected to Yosef (who “sustained and supported them during the days of the famine”) — even more than the quality of “Yisrael” (“Shepherd of Yisrael, give ear”), as will be explained.
4. Yosef’s Unique Strength
The explanation of this is:
Yosef was distinct from the other tribes in that he was the only one who was in Exile under a foreign man (and king), “taken captive among the nations.” Not only during the initial period when he was “brought down to Egypt” as a slave in Potiphar’s house and later as a prisoner in the dungeon, but even in the later period, when he had already become Viceroy, such that “without you, no man shall lift his hand or foot in all the land of Egypt,” he was still under the rule and leadership of Pharaoh, (“by the throne will I be greater than you”); Even his rule over the entire land of Egypt was as a viceroy to Pharaoh.
This corresponds to the simple difference between the life (and Divine service) of Yosef and the lifestyle of the other tribes (as explained in several places):
The tribes were “shepherds of flocks,” secluded from worldly matters that could disturb them in their service of G-d. Furthermore, the work of shepherding {itself} does not require excessive exertion or distraction.
Yosef, however, was occupied with worldly matters. First in Potiphar’s house, where “he appointed him over his house, and all that he had he placed in his hand,” and similarly afterwards in the dungeon, “whatever was done there, he [was the one who] did it.” How much more so when he (became Viceroy and) directed all the affairs of Egypt (“and by your word shall all my people be sustained”), which involved the greatest of distractions.
Yet, despite this, all these distractions did not confuse him in the slightest in his service of G-d, and he simultaneously stood in a state of ultimate connection (Dveikus) to G-dliness.
For the other tribes, their connection to G-d was associated with their state of seclusion, i.e., their being separated from worldly matters. It is understood that in such a mode of service, the state of Exile (being under the rule of a foreigner) is a contradiction and a disturbance to connection with G-d.
Specifically through the Divine service of Yosef — who even while amidst the distractions of worldly matters remained in ultimate connection with G-d — can one traverse the state of Exile.
5. The Attribute of Truth
It is written: “These are the offspring (toldos) of Yaakov: Yosef” — Yosef is the continuation (“offspring”) of Yaakov, as the Sages state: “Whatever happened to this one happened to that one.”
The same applies to the aforementioned matter: Yosef’s uniqueness relative to his brothers, in that he specifically underwent the state of Exile, is a continuation and result of Yaakov and his unique accomplishment relative to Avraham and Yitzchak.
As we see, among the three Patriarchs, Yaakov is the only one who endured many years of Exile and servitude, {spending} twenty years in the house of Lavan. He worked for him in a manner of “By day the heat consumed me... I served you,” and he was so subservient to Lavan that Lavan said to him, “The daughters are my daughters... and all that you see is mine” (a state of Exile and servitude not found with Avraham or Yitzchak). Nevertheless, even this difficult period of Exile did not cause any disturbance or weakening, Heaven forbid, in Yaakov’s exalted Divine service, {as he himself acknowledged:} “I sojourned with Lavan the wicked, but I kept the 613 commandments.”
This is the accomplishment of Yaakov {who represents} the attribute of Truth (Emes), in which changes are not possible. Therefore, he remains with the same strength, in various circumstances, without any change, even in the Exile by Lavan, etc.
[The same applies regarding the “offspring” of the Patriarchs: “From Avraham there emerged (and separated) Yishmael... From Yitzchak there emerged (and separated) Esav.” In contrast, regarding Yaakov, “his offspring were complete” and there was no possibility of a defect (a concept of “emerging/separating from him”) in his seed, because this is the nature and virtue of the attribute of Truth: that the concept of change and deviation does not apply to it.]
Nevertheless, there is a fundamental difference between Yaakov and Yosef, to the point that the primary power every Jew possesses to traverse the matter of Exile comes specifically from Yosef (as will be explained).
6. Yaakov vs. Shevatim: Active vs. Passive Withdrawal
The simple difference between the “Exile” of Yaakov and the “Exile” of Yosef {is as follows}:
Regarding Yaakov: [(a) his servitude to Lavan consisted merely of working for Lavan as a hired laborer, a shepherd (but he was not a {actual} slave), and (b) ultimately Lavan was not a stranger, rather “you are my bone and my flesh.” And most importantly:]
Even while in Exile with Lavan, he was not (immersed) in worldly matters. There too, he was a shepherd of flocks, — “And Yaakov fled” in the “field of Aram,” — which is (as mentioned above) a form of work in which one can remain in seclusion from worldly matters.
The reason for this is that Yaakov is the ultimate of holiness and light, completely higher than the darkness of Exile. [In the language of Chassidus: The level of Yaakov is the World of Atzilus, where “evil shall not dwell with You”; there is no concept of darkness or concealment of G-dliness there.]
This is the difference between Yaakov, ({as well as all} the Patriarchs), and the tribes:
The fact that the tribes were shepherds was a movement of withdrawal (prishus) from the world so that worldly matters would not disturb them. This itself indicates that worldly matters did have significance {by them}, which is why they had to separate from them.
The Patriarchs, however, were “inherently loftier” than worldly matters. Since their level in Divine service was one of absolute light and holiness, without any significance for the darkness of worldly matters, their physical life naturally reflected this: they were shepherds — above worldly matters.
The same applies to Yaakov: Even while in Exile in the house of Lavan, the concept of the darkness of the world was not relevant to him; he remained separated and exalted above the Exile, and therefore, even in the literal sense, he was a shepherd.
This concept — that even when Yaakov descends into Exile, he remains separated and higher than the Exile — is expressed in the fact that when a war arises between Yaakov and the Archangel of Esav (a struggle between Yaakov and an adversary), the result is: “You have striven with the Divine and with men and have prevailed.” Yaakov becomes the minister (Sar) and master over the adversary, to the point that the Archangel of Esav himself must admit: “Your name shall no longer be called Yaakov, but Yisrael, for you have striven...”
[Similarly, when Yaakov descended to Egypt (in addition to the fact that he remained separated from Egypt (similar to his status in Lavan’s house) — residing in the land of Goshen, the best of the land —) “Yaakov blessed Pharaoh” that “the Nile should rise towards his feet... and irrigate the land.” Yaakov is the one who blesses Pharaoh, to the point that Pharaoh acknowledges that the sustenance of Egypt (which comes via the Nile rising and irrigating) is dependent on Yaakov’s blessing.]
7. From Exile to Redemption
And this is the accomplishment of Yosef {even over Yaakov}:
In Yosef’s case, there was a descent into Galus, in a manner where he came under the rule of (Potiphar, and later) Pharaoh — and nevertheless, even in such a situation, he remained in ultimate connection (Dveikus) with G-dliness.
For this reason, the power that every Jew possesses to traverse the matter of Galus — for with every Jew, the concept of Galus applies literally, being under the rule of the nations, etc. — derives (primarily) from Yosef.
Yosef instilled this power in the Jewish people through the fact that “he sustained and supported them during the days of the famine,” i.e., he influenced all the tribes with his quality and level (as mentioned in Section 3). Through this, it was drawn down to their children after them, to each and every individual of the Jewish people until the end of all generations.
This is also the order of the requests in this Psalm, “Shepherd of Yisrael, give ear; He who leads Yosef like a flock”:
When Jews pray regarding the matter of Galus, asking for “Restore us, illuminate Your countenance, and we shall be saved” {the order of the prayer is as follows:}
First, one mentions the virtue of (every Jew as) “Yisrael” — “You have striven with the Divine and with men and have prevailed.” This is the quality every Jew possesses as an inheritance from Yaakov: that (from the perspective of the inner soul) one is a minister (Sar) over the matters of Galus. Consequently, one demands {of G-d}, “Give ear.”
Then, one states the higher virtue — “He who leads Yosef like a flock” — the virtue of “Yosef” present in each and every individual. By virtue of this power, even when Jews are in the darkness, concealment, and hiddenness of Galus, it does not confuse their connection (Dveikus) with G-d, and they remain whole in their Judaism.
Through this, not only does one nullify the Galus, but one brings the “Alef” (א ) — the Alufo Shel Olam (Master of the World) — into the Galus itself. The Golah (גולה) transforms into Geulah (גאולה), such that the Galus itself is transformed into Redemption.
{This results in} an eternal Redemption which has no Galus after it, the true and complete Redemption through our Righteous Moshiach, speedily in our days, literally.
(From a Sichah delivered on Shabbos Parshas Chukas, 5741)
