own land, in comfort and security. The Jewish people needed to be born in a state of natural upheaval, into miracles, amid “signs and wonders.” And, so, Joseph’s personal story, all the suffering he endured, all the great challenges he faced, ended up being nothing less than the vehicle for the unfolding of Jewish destiny. In fact, it was the reverse of what Joseph thought: he thought he had been ‘sent’ to Egypt because of the famine to prevent and save his family and the region from starvation — but God sent the famine as a catalyst to bring the family of Jacob down to Egypt. So Joseph went ahead, to be able to save them all, and to bring them all down to Egypt. And that was the plan. This plan unfolded not over years, but over centuries. And, ultimately, it was a plan that came full circle. Joseph’s dying wish was that he not be buried in Egypt, but rather be taken with the Jewish people, when they later left Egypt, and buried in the land of Israel. His wish was fulfilled, and he was eventually buried by Joshua in a place called Shechem. Rashi notes this was the very place where Joseph was captured by his brothers and sold into slavery. And so Joseph’s journey — and along with it, God’s grand plan for the Jewish people — comes full circle. This helps us to understand what faith in God means — to trust that whatever befalls us, it’s all for the best. The famous Talmudic sage Rabbi Akiva says our response to anything that befalls us should be: “Gam zu letova — this too is for the good.” But, this doesn’t mean everything will turn out the way that we wish it to, or even the way we expect it to. Things happen that are extremely painful and often tragic — but faith in God means to trust
that there’s a plan, no matter how confusing and chaotic things seem, and no matter how hard it is to see what that plan is. The truth is, as mere mortals, how can we see God’s plan? How can we understand a plan that spans not just centuries and millennia, but planes of reality — this world and the World to Come. How can we fathom the mind of God? These are some of the deepest secrets and mysteries of the world that even Moses — the greatest prophet who ever lived — could not understand. According to the Talmud, when he was on Mount Sinai, he asked God why it is that some righteous people suffer and some wicked people prosper. And God answered: “No man can see me and live.” In other words, to understand the answer to such a question would be going to the depths of the very essence of creation; it would be like gaining the deepest knowledge of Hashem, Himself, who is beyond human comprehension. How this world actually functions — how Hashem governs it — is not something that as mortals of flesh and blood we can properly understand. And if Moses didn’t know and God refused to tell him, who are we to be able to claim insight into these things? This is the message of Joseph’s life. We never quite know what’s going on beneath the surface; the mysterious inner workings of the universe are beyond our understanding. But our calling is to trust that God is in control and have faith that He loves us and wants the best for us. Chief Rabbi Warren Goldstein, who has a PhD. in Human Rights Law, is the chief rabbi of South Africa. This article first appeared on aish.com.
SPIRIT
TORAH PORTION
Defeating Haman Through Joy
T
he most famous verse in so his sinister plot of extermithe Megillah (8:16) tells nation would succeed. that after Haman’s sudThe Gemara (Sanhedrin 96b) den downfall, the Jews experistates that Haman had offspring enced “light, joy, jubilation and that converted to Judaism and honor.” taught Torah. According to The Gemara one version of the text, this (Megillah 16b) interdescendant was a schoolprets these terms teacher, Rav Shmuel bar as alluding to four Sheilat. Several writers fundamental features noted that Rav Shmuel of Jewish life: Torah taught, Mishenichnas Adar study, yom tov celemarbin besimcha — “When Rabbi Dov Loketch bration, circumcision Adar enters, we increase our and tefillin. It seems joy.” Haman sought to elimParshat that following the great inate our joy and plunge us Vayikra: Purim miracle, these into despair; but each year, Leviticus religious observances we are taught by his descen1:1-5:26; were reinstated after dant’s directive to be joyful Isaiah having been banned. 43:21-44:23. and spirited. Why did Haman We oppose Haman’s seek to bar the Jews scheme by remaining from specifically these four cheerful and upbeat under all observances? circumstances. We defy Haman Rabbi Yitzchak Menachem not only through our continued Weinberg, the current Tolna survival, but also by experiencRebbe, explains that these ing the joy which he wanted to four mitzvot are all associated deny us. with joy. Torah study brings This means taking a moment happiness (Tehillim 19:9), before entering the home after and is thus forbidden during a long, aggravating day in the mourning. Yom tov, of course, office to collect ourselves so we requires joy and festivity. The come in smiling and cheerful. It Gemara (Shabbos 130a) tells means that a boss should smile that our nation accepted the and compliment his employees command of circumcision with even when he is under stress. special joy; one of the sages is It means that a teacher should described as having been espeenter the classroom with enthucially jovial after putting on siasm and positive energy. It tefillin (Berachos 30b). means reminding ourselves Haman wanted to deny the of how much we have to be Jews any special joy because thankful for even when we face he understood that the Jews’ hardship and difficult challengmost effective line of defense is es. We should generate genuine, joy. When we remain upbeat, deep-seated simchah that will optimistic and happy, we can stay with us throughout the overcome even the harshest and entire year. most trying conditions. Haman banned the observance of these Rabbi Dov Loketch is Rabbi of mitzvot in order to sow wideCongregation Agudas Yisrael Mogen Avraham in Southfield. spread depression and despair MARCH 10 • 2022
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