| Ibn Ezra states that if taken simply the "Certain Man" was merely another
sheppard.
Rashi, however, brings a Midrash Tanchuma that states that the "Certain Man"
was Gabriel Hamalach.
The Ramban interprets this entire episode in the perspective of Hashem's
Personal Involnement (Hashgacha Pratit). Yosef did not find his brothers where
he expected to. Had the "Certain Man" not told him where to find them, he
would most likely have gone back home. The destiny of the Jewish nation rested
upon the sale of Yosef etc. Of course this itself requires explanation.
Rav Soloveitchik explains that the Jewish nation is not merely the sum of
the parts of the whole. i.e the twelve tribes (brothers) are no lomger
individual entities vis-a-vis Klal Yisroel. The twelve tribes comprise
Klal Yisroel as one entity.
Yosef seemingly misunderstood this concept. His dreams seemed to imply that
the tribes were individualistic. One tribe could be "better" than another.
The other brothers did understand this concept and therefore they felt that
Yosef could be detrimental to Klal Yisroel. Of course their actions were not
correct.
At any rate, Yosef required some sort of lesson that would set him straight.
This is why it was so important that Yosef continue seeking his brothers.
Alienation at this point would be catastrophic. Yosef must reconcile with
his brothers.
The actions of Yosef's brothers (save Reuven who most likely understood
best the total impact of Klal Yisroel -- this we see from the fact that Reuven
saves Yosef out of gratitude. His gratitude came from the fact that through
Yosef's dreams he realized two things. One, his fears that he might be cut out
from Klal Yisroel because of his sin against Yaakov was unfounded since in
Yosef's dream he mentions 11 stars and this could only be with Reuven included.
Second, this taught him that Klal Yisroel could only be with ALL the brothers.
Hence, the idea of killing Yosef was as dangerous to Klal Yisroel as would be
Yosef's alienation) reveals that though they understood that Yosef's alienation
was potentially dangerous to Klal Yisroel, misunderstood the entire concept and
felt that killing him or getting rid of him would solve the problem.
So now the brothers need to learn a lesson as well. Hence the continuation
and confrontation in Egypt.
Paranthetically, the story of Yehuda and Tamar which comes between the selling
of Yosef and the continuation of Yosef's journey is fitting since it was Yehuda
who proposed selling Yosef, and although his intentions were to save Yosef from
a more serious calamity, nevertheless he required a PERSONAL lesson over and
above the lesson he required as part of Klal Yisroel. Thus the story of Yehuda
and Tamar. This showed Yehuda that one cannot cause harm to one;s fellow man
eventhough one might rationalize that this harm is better than some worse harm.
Yehuda was fearful to give Shela to Tamar less he die as well. Tamar had every
right to receive Shela and was no doubt hurt very much by Yehuda's resistance to
giving him to her. Once Yehuda realized his wrong the story then continues.
Hanukah Sameach...
Cb.
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I had no idea that Joseph had been on a journey and was reguided
by a stranger, but if Rashi (rationalist Demehadrin) say it's was
Gabriel, then it's OK by me.
Another insight into the story of Yehuda & Tamar was given that
Shabbat by my Rav, pardon the delay bu I am new to this file.
The portion concerning Yehuda's relationship comes at the point
in the Parsha right before Joseph is brought into Egypt. Or in
other words right before the first of the legendary Galut's (exiles-
of which the Jews are supposed to experience a certain number of
which we supposedly are in the last now) is about to begin the
Torah breaks stride and tells us of Yehuda and Tamar. The result
of the union occured in the birth of Peretz who as we all know
Mashiach is from the Tribe of Yehuda or as the Kabbalist refered
to him "A man from Peretz" (Lechah Dodi - Eish Partzi).
This message is supposedly universal throughout the exiles as
a sign that even before the first exile was even started and when
Klal Yisroel was still an extended family, the seeds of our
eventual and final redemption were sown and placed in the Torah
for all to see.
Hope I brightened someone's day- It helped mine.
Bruce Cohen
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| I just noticed your question. So this reply is VERY late.
I want to add that a very important theme in all the stories in
Breshit is the theme of "haker" (to recognize). The word appears
repeatedly in many stories, including of course the joseph story
as well as the Yehuda and Tamar story (and of course Yaakov and
Esav and Yitzhak, etc....). I think the yehuda and Tamar interlude
has to do with the problem of seeing the truth beneath outer
appearences, which also is a main theme in the Joseph story.
As for the "mystery man" who guides Yosef to his destiny, of course
you can't forget that the "brit bein habtarim" already indicates
that Bnei Yisrael MUST eventually get down to Egypt and be enslaved.
So Josef MUST find his brothers and be sold, etc. There are several
ironies here beyond Josef's saying "I am looking for MY BROTHERS"
and the man's saying "nas'u mizeh" which the rabbis take to mean
"they have removed themselves from being brother-like". The additional
ironies include the fact that the reader knows what none of the
characters in the story knows, viz. that they are ALL going to be
enslaved. The helpful stranger is leading them to their collective
misfortune. Moreover, much later in Breshit when Josef tells his
brothers not to feel bad, that although they intended him harm it
was all "for the best", the reader laughs to himself: "Oh boy, Yosef,
have you ever got it wrong! It was all pre-arranged so as to enslave
the entire people!" (By the way, ever think that there is a further
irony in that Yosef is the one who enslaves the entire Egyyptian
people to Pharoah when they have to sell themselves to buy food/grain?)
Somehow you have the feeling that Abraham forgot to pass along word
of the brit bein habtarim!!
anyway..............
gmar hatima tova !
ALAN (AHARON) ZAITCHIK (Ed Services, Israel)
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