ספר בראשית

With G-d's Blessing

Rashi, quoting the Midrash, explains that when Yaakov saw Eisav's generals, he was initially fearful. Hashem reassured him that one spark from Yaakov could burn them all, as “the house of Yaakov will be a fire and the house of Eisav will be straw.” Seeing Eisav's strength actually empowered Yaakov, enabling him to gather his energy to fight the negative forces. The prophecy “One nation shall be mightier than the other” suggests that a stronger evil inclination increases the strength of the good inclination to combat it.This means that the stronger Yaakov’s fire, the more Eisav’s house becomes like straw. Holiness has a double blessing: it strengthens the tzadik and weakens the negative forces. The Midrash’s phrase “Yaakov settled” implies that he gathered himself and his children with increased strength, fortified by seeing Eisav's generals. This realization allowed Yaakov to settle confidently, knowing he had the strength to overcome them.

Yaakov desired to dwell in serenity, but Hashem questioned why a tzadik should seek peace in this world when he already has his portion in the world to come. Immediately, the “anger” of Yosef fell upon Yaakov (Midrash Bereishis Rabbah 84:1). Clearly, Yaakov would only seek serenity after perfecting himself completely. However, Hashem’s will is for every member of Yisrael to continually toil and add to their service, as the concept of Tosefes (adding more) has no limit.This “anger of Yosef” signifies that any achievement and higher spiritual levels come through overcoming opposition, akin to the evil inclination. For one who has already perfected themselves and conquered their evil inclination, a new force arises, similar to the evil inclination, but entirely holy. This force, needed to further challenge and elevate one’s service to Hashem, is what is referred to as the “anger of Yosef.”

Yosef brought an evil report about his brothers to his father (Bereishis 37:2). It is clear that Yosef, the tzadik, was not involved in lashon hara (evil speech). However, a true tzadik cannot tolerate even the slightest hint of evil, similar to Eliyahu Hanavi, who said, “I have been extremely zealous” (Malachim 1:19:10).The tribes understood that if Yosef remained with his father, they would be marginalized because Yosef was exceedingly holy and separated from worldly matters. Yosef is called “the crown (נזיר) of his brothers” and “בן זקונים,” signifying his purity and complete detachment from any evil. Although his brothers were also tzadikim, Yosef had to be in Mitzrayim first to later realize that his brothers were righteous as well.

That which the Holy One, blessed be He, did not reveal the sale of Joseph to our father Jacob, peace be upon him — even though it was because of an oath, nevertheless, why did He orchestrate it from heaven [like this]? It is possible that it was because it was for his benefit. As if he had known that Joseph was sold to Egypt, a place of licentiousness and impurity, it would have caused him even more distress. For it was a significant thing for the righteous Joseph to retain his holiness in Egypt. So it appears that the Holy One, blessed be He, did everything for the good. As the Children of Israel could not have been redeemed without it being preceded by the descent of Joseph to Egypt. And also Joseph's test in Egypt was only possible because of this itself, that he was sold through perversion and the corruption of justice. But this helped him avoid assimilation, and this merit helped him retain his holiness. And even Joseph's test with Potiphar’s wife, written in the Midrash, "And there was no man, etc." appears to have been a very great test. There are two types of tests: One that can be overcome with personal strength and another which is more powerful than this, that is only overcome by the will and the true and righteous heart of the righteous person [tzaddik], which merits that his free will that comes out of the test be taken away from him. That means heavenly assistance. And this is [the meaning of] that which is written, But he refused, and said [...], "Behold, my master, etc." (Genesis 39:8). And this explanation is written in Meor Einayim, that the Holy One, blessed be He, gave man free will about every action he wants to do, except that God, may He be blessed, requests from man that he should remember the yoke of His kingdom, may He be blessed, and know that everything is from Him. So man must, at the very least, keep this. And understand these things in the words of the righteous Joseph, and he did not withhold, etc., besides you, etc.. And it is enough for the wise with a hint. And it is with this that the righteous Joseph merited to get out of free will, as he remembered that even free will was given by the Holy One, blessed be He, so that transgressing His will, may He be blessed, is not just. Hence, despite his inability to overcome the test with his own power, the Holy One, blessed be He, removed him from the test because of the bitterness he had about [transgressing]. And this was preparation for all the exiles. As the exile of Egypt encapsulates all exiles; and the essence of exile is additional free will. For if man did not have free will at all, he would truly be free. And so when we merit to get out of free will, that is the complete redemption.