Shabbat Vayeishev 5784
By Rabbi Daniel Reich
LA JOLLA, California — Yosef, a handsome 17-year-old, cherished as the beloved son of the great Yaakov Avinu, was a young man dedicated to learning and growing closer to Hashem. However, his life took a challenging turn when his brothers turned against him, casting him into a pit, leading to his eventual sale into slavery.
Subsequently, Yosef found himself working under Potiphar, a slave master in Egypt, where adversity continued to test him.
Despite these hardships, Yosef, with special heavenly assistance, ascended in status among the slaves in Potiphar’s house, earning trust and responsibility. But then things took another bad turn for this Tzadik.
Unfortunately, another trial awaited him when Potiphar’s wife sought to entice him into violating her marriage. Yet, Yosef steadfastly refused, earning him the title “Yosef HaTzadik – Yosef the Righteous one.”
What stands out is Yosef’s explanation for rejecting Ayishes Potiphar. He initially prioritized his responsibilities to Potiphar over his duty to God, stating, “Your husband has entrusted everything to me, except you, his wife! How then could I commit such a terrible act?” Then Yosef proceeds to give a second reason for his rejection – “And also sin before God?!” (Genesis 39:9).
Yosef’s sense of priorities requires explanation. He seems to be placing his responsibilities to Potiphar before his responsibility to God. First he says, “How could I do this to Potiphar?” Then he says, “How could I do this to God?” Why does any other reason matter? Once God says “NO” any other reason should be secondary.
Rabbi Yochanan Zweig sheds light on Yosef’s response by considering it in light of a fundamental comment made by the Vilna Gaon (Rabbi Eliyahu of Vilna, 1720-1797). The Vilna Gaon teaches that mitzvot serve to instill ethical and moral values in individuals. Yosef didn’t merely perform mitzvot; he lived by their values, using them as his moral compass.
Yosef’s primary concern was the breach of trust and betrayal of Potiphar. This breach, he believed, would signify a lack of integrity. While Yosef acknowledged the sin before God, he prioritized God’s directive and extracted the moral obligation within – truly living according to the ways of Hashem.
Our mission is not merely to perform mitzvot but to live a life guided by their values. We must uncover the integral messages within each mitzvah and use them as a moral compass throughout life.
In light of the ongoing war in Eretz Yisroel, this year lighting Chanukah candles is going to be different than any other. Chanukah commemorates the miraculous victory of the Jews against Greek religious oppression. The Greeks failed to recognize the Torah’s moral code, viewing it as mere rituals. In contrast, we, especially since the Simchat Torah massacre, strive to exemplify Godliness and goodness, guided by the divine moral compass of the Torah.
The Chashmonayim fought for religious beliefs, understanding that the Torah is not just a significant book of law – but our way of life. The mitzvot guide us, teaching right from wrong.
As the Ramban notes, being the “Am HaNivchar – the chosen nation” entails the responsibility to model proper behavior for the world. Our task is not merely to perform mitzvot, pray, learn, and do acts of kindness, but to delve deep into the moral benefits within each practice and mitzvah.
Lets allow this Chanukah to ignite for us to live a life by mitzvot, forging for ourselves a moral compass that guides us in every aspect of our lives, aligning with the ways of Hashem.
Shabbat Shalom and Chanukah Sameach!
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Rabbi Daniel Reich is the rabbi of Congregation Adat Yeshurun of La Jolla.