Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Vayigash 5778
Nothing Too Small
The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס
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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” (Bereishit 45:5-7).
In this light, Yosef offers that the brothers 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” (ibid.11).
The Ba’al Haturim discusses Yosef’s insistence that his family come down to מצרים: “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 a material concern, but rather a spiritual one; that perhaps the famine may cause them to “become destitute” in their learning.
The justification of leaving 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…” The Rambam lists three reasons to allow one to temporarily leave Eretz Yisrael, and among them is to study Torah. However, if an intense famine strikes, it is permitted to live outside the Land, even for an extended period of time.
Why does the Ba’al Haturim base the reason for leaving the Land, not on account of the famine, but for Torah learning? From the Rambam cited above, we see that starvation is apparently a more serious concern, as it is even permitted to dwell in chutz l’aretz due to famine, while for Torah, one is only allowed to leave temporarily. Why is Torah study (or lack thereof) highlighted as that which necessitated leaving the Land in this particular 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 because of a difficult circumstance seems preposterous.
Perhaps we can suggest that the Ba’al Haturim is communicating 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 the most minute level. In some miniscule way, their understanding and diligence might might be lacking. Even this small, perhaps indiscernible decrease in learning necessitated leaving the Land.
This is a novel idea, for 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? Thus, we learn from the Shevatim and their move that even the slightest decrease in one's Torah learning is terribly tragic – it requires leaving Eretz Yisrael! We can show us how much Torah is truly worth.
With this explanation in mind we are more able to better appreciate 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 a “tiny amount” 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.
This idea can be very helpful for us, in this all-or-nothing, black-and-white generation. 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 infringe 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! Rather, we should learn from the Shevatim, that if even a slight decrease in Torah learning is serious enough to leave the Land, it must mean that every bit of Torah, and every bit of growth, makes a world of difference.
A negative, all-or-nothing mindset must be avoided at all costs and discarded immediately. Rather, we should learn to view any and all accomplishments not only a sign of progress, 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
