Yiddishe Success

This week’s Torah reading introduces the Yosef stories. Except for a few side vignettes, our attention is glued to Yosef until the end of the Book of Breishit. To a certain extent, these episodes are a harbinger of future success stories of individual Jews in our many centuries of Exile. According to most authorities, our Torah reading gives us clear signs to recognize the source for his remarkable accomplishments.

The focus on his prosperity begins with this verse:

The Eternal was with Yosef, and he was a successful man; and he dwelt in the house of his Egyptian master (Breishit 39:2).

Before I discuss what many commentaries consider the key word in this verse, I want to just mention the word for ‘successful’ in our verse, MATZLIACH. This term, which we emphasize towards the end of Hallel (ANA HASHEM HATZLICHA, NA), is much more powerful than the English ‘successful’. It declares a prosperity and ability to thrive which is noticed and clear to all observers. This leads the Contemporary English Translation version of our verse to state: Soon Potiphar realized that God was helping Joseph to be successful. 

His HATZLACHA was so remarkable that none could question its Divine source!

But the real star of our verse (and chapter) is the word VAYEHI. It is in our verse three times and 15 times in the 23 verses of our chapter. This term in Biblical use has implied Divine intervention since its famous initial use: VAYEHI OHR! (‘Let there be light!’, Breishit 1:3). It’s a term in the spotlight.

So, the three appearances in our verse implies three acts of Divine intervention. According to the S’forno the three are: 1. to save him from anyone who would take advantage of him; 2. he achieved every venture that he set out to accomplish; 3. he would perform tasks within his master’s innermost trust. 

However, according to the Abarbanel the three ideas are from the perspective of Yosef: 1. Now Joseph, despite being a slave to the rulers, constantly retained the fear of God, the thought of Him was always in Yosef’s mind; 2. Yosef constantly attributed his HATZLACHA to God; 3. Potiphar believed him and also attributed his success to Divine intervention, and, therefore, allowed this lowly Hebrew slave to perform duties in his most private quarters.

As fascinating as it is to describe the miraculous sojourn of Yosef in Egypt, many of our traditional commentaries are more interested in finding lessons in these verses for the many centuries that we Jews have spent in various exiles.   

The S’fat Emet visited this idea many times in his collection of Shabbat talks throughout his years as the second Rebbe of Ger. In 1880, he commented that the Midrash explains our verse to indicate that wherever a Jew goes, their inner essence accompanies them. In exile, this essence is often obscured, leading to an unsteady spiritual life force. Clarity occasionally arises, allowing one to draw strength from the revealed light available to the Zadik and all Bnei Yisrael, who are Zadikim (Yeshayahu 60:21-Your people are all Zadikim). In Yosef’s story, the Torah repeatedly uses the phrase ‘And it was’, to highlight the fluctuating experiences. This enduring connection ensures that even in the darkest times, the Divine Light remains with Bnei Yisrael, providing hope and strength. 

In 1889, the Rebbe revisited the issue and added: Yosef was preparing for GALUT as in, ‘God was with (ET) Yosef.’ The ET (Aleph Tav) in the verse extends to all who have the inspiration (HA’ARA) of Yosef the ZADIK. God is with us in GALUT, as God was with Yosef in the house of his Egyptian master. But we must work hard to keep the Yosef experience in mind constantly while in GALUT.

And, finally, in 1890, he added the most famous piece of advice for those in the Diaspora:

the VAYEHI in Potifar’s house, jail, and other circumstances shows Yosef didn’t change even in his continually changing circumstances. This is also said on the verse (Shmot 1:5), ‘and Yosef was (VAYEHI) in Egypt’. He was always the same Yosef whether a shepherd or Viceroy in Egypt, he never changed. This is the prime example of the ZADIK as the YESOD (foundation) of the world. The essential test of GALUT is not to change our basic Jewish character. 

Easier said than done!

My favorite comment, though, was made by a great Torah giant here in Eretz Yisrael, and its message works whether here or in the Exile, but is probably more critical for those abroad. The Slonimer Rebbe in his Netivot Shalom writes:

The amazing spiritual level of Yosef was a result of always being connected (DAVUK) to God. Therefore he was a very successful person. Only when one interrupts this connection does God remove the Divine Supervision…This is a very high level and it’s unusual for a Jew to reach this level. However, there is another level slightly lower, which is more attainable for everyone. It was suggested by the Rebbe of Kalisk that when one is connected to a society (CHEVRA) of God fearing people, that each one is extended the general RACHAMIM bestowed upon the entire group. For in a group like this at least one individual is always close and connected to God. In this way, all the judgments against this group are sweetened.

Beautiful! We can’t all be Yosef HaZADIK, but together we can support each other to reap the benefits of the ZADIK we can periodically be. Yosef accomplished this awesome level under the most trying circumstances. We must be inspired by this example to endeavor to emulate it, wherever we may find ourselves.

Then we can understand and experience that profound verse from Mishlei, ‘The ZADIK is the foundation of the cosmos (10:25)’.