MIKAITZ

"AND EACH MAN SAID TO HIS BROTHER, 'SURELY WE ARE GUILTY CONCERNING OUR BROTHER IN THAT WE SAW THE TZARAH [ANGUISH] OF HIS SOUL, WHEN HE PLEADED BEFORE US, AND WE DID NOT LISTEN; THEREFORE THIS TZARAH [ANGUISH] HAS COME UPON US'(Bereishis 42:21)"

Twenty-two years after their initial sale of Yoseph as a slave, the brothers, for the first time admit guilt in their sale of Yoseph. According to the Sephorno (42:21), even this admission is only a partial admission. They are not regretting the actual sale, nor their intention to put Yoseph to death. Indeed, in their eyes, the Torah law¹ compelled them to have acted in such a manner. Rather, they are regretting their lack of compassion manifest in their having paid no attention whatsoever to his stirring pleas. This is clearly implied in the posuk, "Surely we are guilty concerning our brother in that we saw the anguish of his soul when he pleaded before us and we did not listen."

This is mystifying. For twenty-two years the brothers perceived no guilt whatsoever in their actions. They felt not an ounce of culpability from the day that they had sold Yoseph until now. After the passing of so many years, what was it that prompted this recognition of their lack of compassion?

Furthermore, the Posuk states, "Surely we are guilty concerning our brother in that we saw the Tzarah of his soul, when he pleaded before us, and we did not listen, therefore, this Tzarah has come upon us." The brothers seem to be saying here in this posuk that they know exactly why they are suffering now at the hands of this harsh viceroy of Egypt. It is absolutely clear to them why they are being harrassed and accused by this stern ruler of Egypt as being spies. The reason being that they sinned regarding their brother Yoseph. They saw "the anguish of his soul when he pleaded to them and they did not listen." How could they possibly know exactly why they are suffering at the hands of this harsh viceroy of Egypt? Why must it necessarily have been on account of the anguish that they had caused Yoseph and not due to some other offense that they might have committed against someone else?

Perhaps we can answer these questions by dramatizing the scenario of what must have occurred within the minds and hearts of the holy brothers of Yoseph. The brothers are being tormented by this harsh ruler of Egypt. "But", they reason, "If we are suffering, it cannot be for no reason. Surely there is no suffering without sin. Rather, this is a manifestation of Divine Providence, Hashgacha Pratis, a punishment sent from Heaven for a sin that we must have committed. But, how are we to know exactly what sin we have committed, in order to rectify it through Teshuva? The answer is that we know that when Hashem punishes a person for a sin, he does so Midah KeNeged Midah, measure for measure. The form of punishment corresponds to the nature of the original transgression. In His infinite kindness, Hashem dispenses punishment in this manner so that the sinner can study the punishment and detect from it where and how he did wrong, in order to repent."

Thus our latter questions are now beautifully resolved. The brothers, with their fervent belief in hashgacha pratis, realized that their abuse by this very harsh viceroy of Egypt was no mere coincidence, but was actually a punishment meted out by Heaven. Thus they were aware that they had committed some sin and are now being punished. In studying the nature of the punishment that they were being subjected to, they were able to trace via their apperception of midah keneged midah exactly what their sin was. They focused in on this cruel ruler of Egypt who displayed no compassion toward them. That signaled to them that they themselves must have committed an action that lacked compassion, since the form of punishment corresponds to the nature of the original transgression, midah keneged midah. This prompted them to examine all of their deeds. Where did they act with less than the ideal amount of sympathy and compassion? The only action in their entire lifetime that they could find after exhausting all possibilities was their lack of compassion toward Yoseph. Thus we see here vividly portrayed before our very eyes how the brothers lived and breathed Hashgacha Pratis and midah keneged midah, as befits the great and holy tzadikim that they were. Hashgacha Pratis enabled them to realize that their being tormented now was in reality a punishment meted out by Heaven, while mida keneged mida enabled them to trace the source of their transgression.

Our first question is also now answered. Only now, after twenty-two years, did they realize their guilt, because now they were subjected to this tzarah, which awakened them to reflect and utilize the holy principles of Hashgacha Pratis and mida keneged mida.

May we realize that this world is not hefker. Things do not happen for no reason. It is rather, HaKadosh Boruch Hu who oversees the world with hashgacha pratis, concerning Himself with each and every individual. Whatever happens to each individual is His will. May we also realize the infinite kindness of Hashem, that if punishment is necessary, it is meted out by Heaven in a manner that corresponds to the nature of the original transgression in order to assist us in knowing what to repent for. May we be zoche to strengthen our emunah Bashem and imbibe within ourselves a greater awareness of hashgacha pratis and midah keneged midah. Amen.