In this week's parsha, the episode of Yosef and his brothers culminates with their reunion. Yosef finally reveals himself, and all appears to be forgiven as Yosef proclaims: “Do not be distressed, nor reproach yourself for having sold me here, for it was to be a provider that G-d sent me ahead of you…Thus G-d has sent me ahead of you to ensure your survival in the land and to sustain you for a momentous deliverance” (45:5-7).
In this light, Yosef offers the brothers to move down to Goshen, promising to support them, saying: “And I will provide for you there – for there will be five more years of famine – so you do not become destitute, you, your household, and all that is yours” (45:11).
The Ba’al Haturim discusses Yosef's insistence on his father and the brothers coming to Mitzrayim: “It is good for you to come here [Egypt] even if it means to leave the land of Israel, for you may become destitute in Torah, as you may not be able to learn Torah because of the famine…” The Ba’al Haturim explains that the motivation for the family to move was not material concerns, but rather spiritual; that perhaps the famine may cause them to “become destitute” in their Torah study.
The reason to leave the land to protect one’s Torah study is not without precedent, as codified in the Rambam (Melachim 5:9):
“It is always prohibited to go from the land of Israel to outside of the land, except to study Torah or to marry a woman or to save (possessions) from non-Jews, and [then] to return to the land. And so [too] may he go out for business. But to dwell outside the Land is prohibited unless there is intense famine…”
However, we could ask the following two questions on the Ba’al Haturim cited above. Firstly, why does he base the reason for leaving the Land, not on account of the famine, but rather because of limmud haTorah? From the Rambam we see that famine is apparently an even more valid reason, as it is even permitted to dwell in Chutz L’Aretz due to a famine, while one is only permitted to leave temporarily for Torah. What in particular about Torah study necessitates leaving the Land in this case? Additionally, what does the Ba’al Haturim mean in saying that the Shevatim would become “destitute in Torah”? Are we not talking about our great ancestors? How is it possible that they would become destitute, ie. completely lacking, in Torah study due to a famine? The very idea that they would abandon their Torah seems preposterous.
We could say the Ba’al Haturim is alluding to a profound insight about the study of Torah. Of course the Shevatim would have continued to study while remaining in the Land of Israel, even amidst the famine. Nonetheless, despite their dedication, the famine would inevitably affect their learning on even the most minute of levels. In some miniscule way, their understanding might be lacking. Their concern and sensitivity for this small decrease thus necessitated leaving the land.
However, one could think that the allowance to leave the Land of Israel to learn Torah only applies to those who are unable learn at all in the Land, or if their staying in Israel would be a severe impediment to their success in Torah study. But how do we know that if someone were to encounter a slight drop, that he would be permitted to leave? Perhaps this is what we learn from the Shevatim and their move: that even the slightest decrease in one's Torah learning is so tragic that it requires leaving Eretz Yisrael.
From this explanation we can come to a deeper appreciation of every bit of Torah, no matter how “small.” In truth, when it comes to Torah learning, nothing is small and no attainment is insignificant. Therefore, even the potential loss of some of it is taken with utmost seriousness. Each piece of Torah is immensely valuable in its own right as well as a step towards even greater knowledge. Too often, we can fall into despair, feeling that our achievements are worthless; or that if we were to undertake something new, we would not succeed. This is a cancerous attitude, which only serves to impinge on our happiness – the ultimate key to progress. And happiness aside, this mentality surely stunts any potential growth, as it forces us into defeat before we even begin! This mindset must avoided at all costs and discarded immediately. Rather, we should learn to view any and all accomplishments not only a sign of progression, but as having tremendous value unto themselves. They can then foster a positive attitude which will be the key to our ultimate, higher goals.
We should be blessed with this level of spiritual recognition and inculcate this attitude of growth within ourselves.
Shabbat Shalom
Naftali Kassorla
