And Yosef said to his brothers, "I am Yosef." But his brothers could not answer him because they were left disconcerted before him. (45:3)

When Yosef finally revealed himself to his brothers, they were so overwhelmed with shock that they did not respond. We find two statements in the Midrash regarding the lack of "dialogue" between Yosef and his brothers. First, Abba Kohen Bardela declares, "Woe is to us from the Day of Rebuke: Woe is to us from the Day of Judgement. Bilaam was the wisest of the pagans, yet he could not withstand the rebuke of his donkey; Yosef was the youngest of the tribes, yet his brothers could not withstand his rebuke. When Hashem comes and rebukes each one (of us) according to what he is, how much moreso (will it be unbearable). Second, Rabbi Eliezer ben Azaryah says, "Woe is to us from the Day of Rebuke. Yosef was of flesh and blood, yet his brothers could not bear his rebuke. Hashem, Who is the Judge and Plaintiff Who sits in judgement on everyone and judges each one, how much moreso will a human of flesh and blood not withstand His rebuke!" What does Rabbi Eliezer ben Azaryah add to Abba Kohen Bardela's statement? Also, why does Abba Kohen Bardela use Bilaam's donkey as an example of unbearable rebuke, while Raabi Eliezer ben Azaryah does not?

Horav Eliyahu Schlesinger, Shlita, explains that the Midrash is focusing on two different aspects of tochachah, rebuke. Abba Kohen Bardela opines that the goal of rebuke is to bring a person to the point of bushah, embarrassment. He achieves this goal through the comparison to Bilaam's donkey. Imagine, that as we are walking down the road we meet an incredible talking animal! We would undoubtedly be surprised. Bilaam did not seem taken aback. He had no problem conversing with the donkey. In fact, he had the audacity to respond to it with chutzpah. However, when the donkey, said, "I am the donkey that you have ridden on all this time. You put me in grave danger," Bilaam was silent. Nobody, regardless of his position or his station in life, can face the truth.

The same idea applies to Yosef during his confrontation with his brothers. As long as they did not come face to face with the truth, they were fine. Once the truth was revealed, they could no longer hide; they had to own up to their responsibilities. Before they had been challenged by the truth, they had been able to rationalize their actions. They failed to have rachmanus on Yosef when he begged them for mercy. When Yosef exclaimed, "Ani Yosef," "I am Yosef", however, the entire situation changed. Yosef's dreams were realized! The same Yosef whom they had determined to be a rodef, hunter, who was out to destroy them, stood before them. They had adjudicated that "this" evil person should be put to death. The truth was now clear for all to see: Yosef was really a righteous, virtuous person who had no intention of hurting them in any way. The truth overwhelmed them.

Abba Kohen Bardela contends that revealing the truth is the essence of rebuke. For instance, consider the individual who claims he does not have sufficient funds to give to charity. Yet, he seems to have money for every materialistic notion in order to gratify himself. Consider, also, the invidividual who never has time to study Torah, but wastes his time on every narishkeit, foolish activity, in his path. Rebuke demonstrates the truth and brings about shame, which will hopefully -- in turn -- effect teshuvah.

The other aspect of rebuke, noted by Rabbi Eliezer ben Azaryah, does not focus upon emphasizing the truth. He feels that in order to demonstrate the truth one must himself be an ish emes, a man who exemplifies the truth. Unfortunately, this virtue is not as commonplace as it should be. Consequently, he holds the opinion that tochachah has one goal: to portray the halachic implications of what the person is doing. A man should know that he is judged in accordance with the law by a judge who adjudicates the law - and that there is a law and a judge who will respond to his transgression. No sin will go unnoticed or unpunished. Yosef told his brothers, "I am Yosef. You seem to be concerned about your father' s pain should Binyamin fail to return home. Why were you not concerned about your father's anguish when you sold me? I will not accept any rationale regarding Binyamin's return, as long as I am aware that you did not have this same concern for our father's feelings when you sold me." They could not respond. They were overwhelmed by the logic. If Yosef's brothers were left speechless before their brother, the judge, how much more so will we be stunned when we ultimately face the Supreme Judge - Hashem. The halachah will confront us - our guilt will be apparent, and the Judge will mete out the punishment. Do we need more to serve as an effective rebuke?

And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that G-d sent me ahead of you. (44:5)

In an attempt to assuage his brothers' fears, Yosef told them that Hashem had designed his migration from Eretz Yisrael to Egypt so that Yosef could prepare for their eventual arrival. He emphasizes two points: "Do not be distressed," and "Do not reproach yourselves." What is the difference between these two references to accepting blame for what had occurred? Horav Eliyahu Schesinger, Shlita, explains that two factors contributed to their distress. First, they were bothered by the fact that they had wrongly suspected Yosef of attempting to harm them. They assumed that his dreams were nothing more than manifestations of his own visions of grandeur. They now understood that Yosef had always been a tzaddik who had never harbored intentions to hurt them. Second, as a result of their erroneous suspicions, they had rendered the halachah incorrectly regarding Yosef. It is one thing to make a mistake about someone; it is an entirely different situation when one passes halachic censure, or, even worse -- as in this case -- to rule that Yosef deserved the death penalty. They were distressed over their error in judgement and angry at the fact that they had been prepared to execute their own verdict.

Yosef responded to their concerns. Their first question concerned how Yosef rose to power in Egypt. If he was really a tzaddik when he left his father's home and he lived all these years in a decadent, immoral society, how did he survive on a spiritual plane? Yosef explained that G-d sent him to Egypt for a purpose. Only when a person loses sight of his goals does he regress spiritually. Yosef, however, always viewed himself as a shliach, messenger/agent of Hashem with a specific goal in life. Such a person rises above his environment; he transcends his element as he carries out his "mission."

Regarding the anger they had manifest concerning the actual mechirah, sale, the fruition of their mistaken beliefs, he explained that in this situation the "end might justify the means." He cites the Shiniever Rav,zl, in his commentary to on Parashas Shemos, who explains the words of Chazal regarding Yisro's daughters, "An Egyptian man saved us." When Yisro's daughters expressed their gratitude to Moshe for intervening on their behalf and protecting them from the shepherds, Moshe responded, "The Egyptian that I killed is responsible for your rescue. Therefore, when your father asks you, 'Who saved you?' tell him it was an Egyptian man." What did Moshe imply to them? What difference did it make who had saved them?

The Shiniever Rav explains that sometimes one performs a deed which at the time he thinks is a mitzvah. Sometime later, however, he has second thoughts. Perhaps his intentions were not that virtuous; perhaps it really was not a mitzvah after all. How does one recognize the truth? How does he discern between a mitzvah and the converse? He should look at the consequences of his actions. If they are praiseworthy, then the dictum, "A mitzvah causes another mitzvah," applies. If the result, however, was not positive, if the consequences of his actions were far from admirable, it is an indication that the original deed was inappropriate. This is consistent with the dictum, "A sin causes another sin."

When Moshe killed the Egyptian, he began to rethink his action. Could it be that he had acted in haste? Perhaps his actions were too harsh? Did he have the right to take someone's life? When he saw how killing the Egyptian led to his arrival in Midyan, just in time to rescue Yisro's daughters, he realized that killing the Egyptian was the proper course of action. Similarly, in Yosef's dialogue with his brothers, he told them, "It is true that your suspicions regarding me were unfounded, and, consequently, you were wrong in selling me. Hashem, however, had different plans. He wanted me to be in Egypt to prepare the way for you. In other words, it was not you who sent me to Egypt, it was Hashem who set the events in motion. Do not be angry with yourselves, since you were actually performing Hashem's will."

And he (Yaakov) saw the wagons that Yosef had sent to transport him. (45:27)

When Yaakov saw the wagons that Yosef sent, he was filled with joy and excitement. These wagons carried a profound message to Yaakov. Chazal explain that the Hebrew word "agalah," wagon, is similar to the word "eglah," calf. Yosef intended to hint to his father that he was spiritually healthy by making a reference to the eglah arufah, which was the last area of Torah that Yaakov had studied with Yosef prior to his being sold as a slave. The eglah arufah is a calf which was killed symbolizing the innocence of the elders of a city where a murder had been committed. Yosef was telling his father that he remembered what they had learned so many years ago. The Torah was still fresh in his mind, because its practice was still so much a part of his life.

A deeper message can be derived from this theoretic dialogue. It was not by chance that Yaakov was studying the laws of eglah arufah with Yosef on that fateful day. It was also not a coincidence that Yosef sent agalos, wagons, to remind Yaakov of this fact. Yaakov studied the laws of eglah arufah, because it was relevant to that day. Yosef's response was that he was also studying the lessons of eglah arufah on this very day. Why? What was Yaakov's intention, and what was Yosef's response? Horav Baruch Mordechai Ezrachi, Shlita, explains that the underlying motif of eglah arufah, its message and the lesson it teaches, can be summed up with one word: achrayos, responsibility. The Torah tells us that we are responsible for what goes on around us. Our area of concern must extend beyond ourselves. We must care for, and be sensitive to, the needs of others. One who does not care about others is ultimately liable for the consequences of his lack of responsibility.

Every action that we perform has consequences, some immediate and some that are far-reaching. To be oblivious of this fact is to hide from reality. One who rises late for Shacharis and attends minyan in another shul would seem to be a perfect example of this thesis. A thinking person would assume that this person had davened elsewhere. One who is not astute might derive from his absence that it is not necessary to attend davening every day. Regrettably, people infer various messages from the actions or inactions of others. All this is consistent with the concept of achrayos, responsibility.

The parsha of eglah arufah teaches us the lesson of responsibility. If there is a murderer somewhere in the city, the elders are inherently responsible for the "results" of their lack of responsibility. Perhaps the murderer's "plight," his lack of funds, his depression, the various circumstances that led to his tragic downfall, should have been addressed. They should have provided for the murderer. Perhaps, had he not been under pressure, he would have been more careful, so that this tragedy might have been averted. These are all aspects of achrayos.

All of these questions were coursing through Yaakov Avinu's mind. As Patriarch of the home, he had to take responsibility for Yosef's disappearance. While his sons actually performed the deed, perhaps something was wrong with the manner in which he raised them. Could it have been that he ultimately bore the responsibility? If the elders are taken to task for a murder to which they clearly had no connection, why should he not have had to answer for the actions of his sons? Did he precipitate the jealousy among the brothers? Chazal seem to think that the multi-colored coat, the kesones pasim, was related to their attitude towards him.

Yosef took responsibility. He had no taanos, complaints, about his brothers. He perceived Hashem Yisborach's guiding force throughout the circumstances of his life. He did not blame, he did not punish, he did not censure. He accepted responsibility. That is what his father taught him when they last learned the laws of eglah arufah. He taught him to look beyond the obvious, search for the hidden reason, and accept the tremendous burden of responsibility. Only then could he build the foundation of Klal Yisrael in galus. It is easy to blame others. We do it all the time. There are some who survive only by deferring responsibility to someone else. They, regrettably, do not understand that sooner or later they will have to accept responsibility for their actions, as well as for all of the times they shirked their responsibility, wrongly blaming others for their own ineptitude. Is it any wonder that when Yaakov saw the agalos, he was filled with joy in the knowledge that Yosef had not forgotten their last -- and perhaps most profound -- lesson?

And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead for him in Goshen. (46:28)

Rashi cites the Midrash which interprets the word "l'horos" to mean "to teach." This implies that Yehudah, the leader of the brothers, was sent ahead to establish a makom Torah, a House of Torah study, a yeshivah to prepare for the spiritual development of those coming to Egypt. What about Yosef, who was a tzaddik, who had maintained his spiritual level throughout his ordeal in exile, who certainly knew the country? Why was he not charged with founding the yeshivah?

The various commentators rationalize Yaakov's decision. Horav Dov Eliezerov, zl, offers a practical solution to the problem. He relates that once in Brisk, on Yom Kippur night, Horav Chaim Soloveitchik, zl, went over to a wealthy Jew who had stayed up all night reciting Tehillim. He said to the man, "You know that in the Czar's army every soldier has his specific position and post. If he is caught changing positions, he can be court-martialed or, even worse, shot. Everyone must serve in his designated position. You also have a position - due to being blessed with financial means. It would serve the community more if you had stayed in your position and inquired throughout the community as to who needs heat for the upcoming winter months. For you to recite Tehillim at this time is tantamount to leaving your post!"

Yosef was similarly charged by Heaven to oversee the sustenance of a world. This is the duty of a tzaddik, who, through his merit, the world is sustained. It is not his function to establish a yeshivah. That was to be left to Yehudah, the Rosh Yeshivah.

Yosef took responsibility. He had no taanos, complaints, about his brothers. He perceived Hashem Yisborach's guiding force throughout the circumstances of his life. He did not blame, he did not punish, he did not censure. He accepted responsibility. That is what his father taught him when they last learned the laws of eglah arufah. He taught him to look beyond the obvious, search for the hidden reason, and accept the tremendous burden of responsibility. Only then could he build the foundation of Klal Yisrael in galus. It is easy to blame others. We do it all the time. There are some who survive only by deferring responsibility to someone else. They, regrettably, do not understand that sooner or later they will have to accept responsibility for their actions, as well as for all of the times they shirked their responsibility, wrongly blaming others for their own ineptitude. Is it any wonder that when Yaakov saw the agalos, he was filled with joy in the knowledge that Yosef had not forgotten their last -- and perhaps most profound -- lesson?

And he (Yaakov) sent Yehudah ahead of him to Yosef, to prepare ahead for him in Goshen. (46:28)

Rashi cites the Midrash which interprets the word "l'horos" to mean "to teach." This implies that Yehudah, the leader of the brothers, was sent ahead to establish a makom Torah, a House of Torah study, a yeshivah to prepare for the spiritual development of those coming to Egypt. What about Yosef, who was a tzaddik, who had maintained his spiritual level throughout his ordeal in exile, who certainly knew the country? Why was he not charged with founding the yeshivah?

The various commentators rationalize Yaakov's decision. Horav Dov Eliezerov, zl, offers a practical solution to the problem. He relates that once in Brisk, on Yom Kippur night, Horav Chaim Soloveitchik, zl, went over to a wealthy Jew who had stayed up all night reciting Tehillim. He said to the man, "You know that in the Czar's army every soldier has his specific position and post. If he is caught changing positions, he can be court-martialed or, even worse, shot.

Everyone must serve in his designated position. You also have a position - due to being blessed with financial means. It would serve the community more if you had stayed in your position and inquired throughout the community as to who needs heat for the upcoming winter months. For you to recite Tehillim at this time is tantamount to leaving your post!"

Yosef was similarly charged by Heaven to oversee the sustenance of a world. This is the duty of a tzaddik, who, through his merit, the world is sustained. It is not his function to establish a yeshivah. That was to be left to Yehudah, the Rosh Yeshivah.

QUESTIONS and ANSWERS

1. There was concern that if Binyamin would accompany his brothers to Egypt, he would be the the victim of an untimely end. Why was this?

2. Why did Yosef instruct all of the Egyptians to leave his presence when he revealed his identity to his brothers?

3. When Hashem called out to Avraham prior to the Akeidah, Avraham responded, "Hineni: Here I am, ready to do Your bidding." Who else responded in the same manner?

4. A. How many "souls" actually left with Yaakov for Egypt? B. Why does the Torah say that there were seventy?

5. A. Did Yaakov cry when he met Yosef? B. Why?

6. For how many years did the "famine" really last?

ANSWERS:

1. 1. His mother, Rachel, died while travelling.

2. Inter-city, inter-country travel was dangerous. The Satan is very vigilant in prosecuting during times of danger.

2. He did not want the Egyptians to see his brothers' shame when he revealed himself to them.

3. Yaakov Avinu

4. A. 66

B. Serach bas Asher was born as they entered the gates of Egypt. Yosef and his two sons completed the total.

5. A. No. B. He was reciting Krias Shema

6. Two years. It ended when Yaakov Avinu came to Egypt.