Yosef and his brothers. PDF Print E-mail
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Wednesday, 01 October 2014 16:39
Yosef and his brothers. 
The Brothers and their children
This series continues from the series of the Avos and the enumeration continues from there to here.  
Class Twenty Seven.
This class begins the story of the twelve sons of Ya'akov and is a new chapter in the Torah's narrative: the children's story.
Yoseph tells his father and brothers his dreams.
What is he thinking?! what is Ya'akov thinking? and what are the brothers thinking?
Ya'akov sees the missions of all twelve of his sons as one, 
Yoseph hopes his brothers will diminish the significance of his part.
The brothers see the advantage of Yoseph's mission and are jealous. 
 Class Twenty eight.
How the brother's hear the dream
How Yoseph hears the dream
How Ya'akov hears the dream
and what is Yaakov waiting for? [The geula]. 
Class Twenty Nine.
Three personalities, three Galus perspectives:
1) Yaakov, he was not in the Galus at all.
2) The Shvatim, they are a part of the Galus and only survive it by being in (relative) isolation, as Shepherds.
3) Yosef, he is in the Galus and very much at it's epicenter, but it makes no difference on him, he is left unscathed.  
 Class Thirty.
Dreams are the illustration of the experience of Exile, thus the story of Galus is punctuated by dreams.
A positive lesson: in a dream one can skip steps, nothing is above anyone.   
Class Thirty One.
The particulars of Yosef's two dreams (the bundles and the stars) teach us things about serving Hashem and Golus.
1) We go in order from lower to higher (even in Golus), 2) Work, nothing real is free, 3) We gather many into one, 4) We must listen and bow to Yosef (the Nassi) or we will go astray, 5) We eventually become a star, 6) But even then we need and must listen to the Nassi.  
Class Thirty Two.
Yosef went on a mission from his father to see his brothers knowing what they might do to him,
Why did he go?
Rashi and Ramban, According to Rashi he knew what they would do and went anyway:
1) He chose to go above and beyond the call in Mesiras Nefesh for Kibbud av VaAim, risking (sacrificing) his life.
2) He saw a need for Kidush Hashem in the area of Kibbud av VaAim and was Moser Nefesh as an act of Kiddush Hashem.
In this class there was no time to read inside the text, but the text is never the less included for those who wish to learn it on their own.   
Class Thirty Three. 
This is another version of the same class (above 29)that focuses exclusively on Yosef being in and above the galus, thus mastering and ruling Egypt from the moment he arrives there.   
Class Thirty Four.
Yosef is 'Matzliach' (accesses his Mazal in a very blessed way) because of his adaptability to the reality and hardship of Galus.
He descends from bad to worse, from Slave to Prisoner and as his circumstance challenges him more he digs deeper to find trust in Hashem and becomes ever more successful.  
Class Thirty Five. 
Potifar's wife seduction,
The wife of Potifar sees that she must contribute to the future of Yosef and believes that God may work even in strange ways.  
Yosef's perspective the ends don't justify the means one must follow the law to the letter.   
Class Thirty Six.
Yosef goes out of Galus.
This Sicha which analizes RaShI reveals the two aspects (or steps) in Yosef's departure from Galus.
1) No opposition, 2) Transforming and becoming the master over the Galus.  
Class Thirty Seven. 
Miketz the end (RaSI) or the beginning (Even Ezra).
The combined understanding of both defines the spirit of Miketz. 
The darkest moment is also the brightest.  
Class Thirty Eight.
Yosef dreams so everyone in his generation dreams.
The dreams of the Pharaoh are opposite of Yosef's.
Yosef's dreams lead to the purpose of the world, while Pharaoh's simply set that up.  
Class Thirty Nine. 
Yosef's advice isn't separate from the dream's interpretation, it is a part of it,
this demonstrates his full intelligence and raises him up to the level of vizier.
In these dreams opposites converge, Galus and Geula, in the source of Yosef the two are one.  
Class Forty.   
Yosef knows by process of elimination that he best not tell his father he is alive even once appointed Vizier.
He figures out that God is in on it, and He will give the signal when is the time to disclose this information to Ya'akov.  
Class Forty One. 
Ya'akov tells his children to get ready to be dependent on the Non-Jews in the time of famine and that this is how God's miracle would reach them.
Because he senses that Golus is coming. In Golus we get our food and knowledge (from Hashem, but) through the non-Jew.
this is the meaning of 'Lama Tisrau', Ya'akov's moment to the beginning of the Golus.   
Class Forty Two.
The brother's finally stand in front  of Yosef, and debate... Teshuva!
Class Forty Three.
Ya'akov is talking to his sons about their upcoming trip to Egypt
he knows what his sons told him, but he senses something more is at hand.
So he Davens. He expalins that he's Davening just in case.
But the brothers who know the whole truth know just how important the prayer is.   
Class Forty Four.
Yosef leaves hints for his brothers as to who he is.  
According to RaShI they didn't keep Kosher but he still does things to demonstrates the kind of importance in his treatment of them to lead them to the conclusion, that he is their brother.   
Class Forty Five. 
In the lack of a Sicha we took a Ma'amar to discuss the story of Yosef's cup. 
How the exile applies to Yosef: he is in it and above it.
The brothers are in it and suffer it.
Binyamin is debated by Yosef and Yehuda.
What it means spiritually.
[part of this class was lost, so we added a bit to replace it but it may be somewhat difficult to follow].  
Class Forty Six.
This Ma'amar discusses the mystical significance of Yosef's revealing himself to his brothers.  
In Golus when light shines it is higher than 'אדם'. 
Class Forty Seven 
Yosef asks his brother's is my father still alive, though he knows the answer.
He says it to underscore the fact that Yaakov had suffered indescribably and should be kept in suffering for one extra moment.
In these words Yaakov's Galus is being transformed to redemption. 
Class Forty Eight.
רב עוד יוסף בני חי 
Upon discovering that his son is alive not only in body but in spirit as well, Ya'akov celebrates what his son Yosef has become exceeding all expectation.
 Class Forty Nine.
Ya'akov is happy to go to Egypt yet apprehensive.
How can this be reconciled. The Rebbe reveals that not only are these two feelings not incompatible they are actually mutually interdependent.   
Class Fifty.
Yosef is very great but Yaakov ends Yehuda to make a Yeshiva where the students have no other occupation other than learning Torah. 
Toraso Umnaso is very unique and it has can and must exist among Jews even in the worst of times.   
Class Fifty One. 
The Jewish nation in Galus is called Yosef, as Yosef is the source of the strength to survive and thrive in Golus, as he did so better than anyone. 
Class Fifty Two.
Jewish people settle in Egypt and take possession of (what is theirs) but it is Egypt.
Eventually Egypt will take hole of them.
Ultimately however the land's taking hold of them will result in them leaving Egypt with all Egypt's wealth!  
Introduction to the school year 5776/2015-16:
lives of the Avos, Shevatim and Golus and Geulas Mitzrayim. 
The pact with non-Jews, the Jewish nation, Iyov tells God there will never be another Avrohom Avinu.  
Class Fifty Four.
Yaakov's best years were in Egypt not because of what was going on with him, but what was going on with his children, who were susceptible to the realities of Golus.
Their learning Torah made Yaakov's stay in Egypt the best moment of Hus life, as darkness itself was transformed to light.  
Class Fifty Five.
Parshas Vayechi really is about Ya'akov's passing, yet it is called Vayechi- that Ya'akov lived his best years there! 
 The idea is that life is eternity and that is only in and with God, and only when Ya'akov showed his true connectedness was he truly alive and it happened as he passed in Egypt and in his children.
He couldn't reveal the Ketz to them for the same reason. 
Class Fifty Six. 
In Galus there are two 'first borns': 
Yosef's first born is Menashe: to remember from where you come and not to be influenced by the environment you are in.
Ya'akov's first born is Ephrayim: to succeed and prosper and take something from the Exile and to ultimately transform it.
Yosef therefore objects to the switching of the hands but Ya'akov insists. 
Class Fifty Eight.
 Ya'akov wishes to tell his children when the Geula will come and they will leave Egypt.
But God doesn't let him.
How could they both be correct [as Ya'akov is a Merkava and above error]??
The answer is perspective:
Ya'akov hopes to encourage harder work to earn and maybe even expedite the Geula.
But God wants the work to be their very own, so He prevents Yaakov from telling them.
However, the mere fact that he desired to tell the קץ empowers them. 
Class Fifty Nine. 
This class explains the unique place of Yosef in Galus: he is both a part of it (not like Yaakov) but altogether above it (not like his brothers).
As a result he can initiate it and he can predict it's end. 
Class Sixty. 
Yosef's death marks the end of Braishis because the substance of Shmos- exile to conquer the world must be inspired and initiated by the avos.
Yosef's death and Golus empower those who follow after him.