Parashat Miketz   Rav Menachem Leibtag

1. PREPARATORY QUESTIONS
2. SHIUR ON PARASHAT MIKETZ

PART I - MIKETZ QUESTIONS FOR THE 'SHABBOS TABLE'

1. In what manner are Pharaoh's dreams similar to Yosef's dreams (at the beginning of Parshat Va'yeshev)? [Note primarily their 'repetitive' nature.] Can this help explain how Yosef is able to solve Pharaoh's dream? Can you suggest a thematic parallel as well that helped him solve those dreams?

2. Note that both in this instance, and when he interprets the dreams of the "sar ha'mashkim" & "sar ha'ofim", Yosef prefaces his interpretation with the mention that "ELOKIM is the true interpreter of dreams" (see [& read carefully] 40:8 & 41:16). If this is indeed so, why is Yosef interpreting the dream? Based on these psukim and their context, what is the meaning of Yosef's statement. Relate as well to Pharoah's immediate reaction after he hears Yosef's interpretation in 41:37-39. Note as well how Yosef adds some advice in his interpretation (see 41:33-36). Can you explain Yosef's own 'master plan' in his presentation of his interpretation?

3. Notice in the entire Parsha how often Yosef speaks of 'Elokim' in most all of his conversations. See for example in Yosef's conversation with Pharaoh concerning his dreams in 41:16,25,28,32. Note as well Pharaoh's response in 41:38-39! [Note also how Yosef names his children - 41:51-52.] Finally, note how Yosef speaks to his brothers [pretending not to be Yosef, but rather an Egyptian official!] in 42:18 & 43:23,29. Note as well Yehuda's statement to Yosef in 44:16. In your opinion, and based on these psukim, what 'god' or 'God' does this shem Elokim (that they all talk about) refer to? Did the Egyptians believe in God? If so, is it the same God that Yaakov's family believes in? If not, what then do they mean when they mention shem 'Elokim'? [Relate as well to 20:11, Shmot 1:17 and Devarim 25:18!] Relate this as well to your answer to the above two questions.

4. As you read Parshat Miketz, note the numerous parallels to Megillat Esther. Can you suggest a thematic reason for these parallels? [If you'd like some help, see Daat Mikra's intro. to Megillat Esther where he list all of these parallels.

5. Note that all of Parshat Miketz is included in one 'parshia' [i.e. there are no 'parsha' breaks until the very end]. Note also that the same was true for Parshat Va'yetze. Is there anything else similar about these two Parshiot? Can you suggest a reason for this? [Relate to the dreams, and their position in each Parsha.]

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)

[Review from Parshat Va'yeshev] 1. Review Yosef's dreams in 37:5-10, and compare them to Yitzchak's blessing of Yaakov [intended for Esav] in 27:28-29. In what manner are they similar? Based on this similarity, what conclusion do you think that the brothers arrived at? What was Yaakov's reaction to these dreams. How does Yaakov's treatment of Yosef add to the brothers' fears?

2. Based on the above parallel, do the brothers have ample reason to believe that Yaakov is making a mistake by favoring Yosef? Do they have a precedent? In other words, is there an earlier instance when someone 'intervened' in this "bechira" process, with good intentions!? [Now, for Parshat Miketz]

3. Note that after Yosef is sold, he quickly rises to a high position in the house of Potifar; and later on, he rises to the highest position in Egypt. With this in mind, can you explain why Yosef never takes any effort to contact his father, or at least send a letter home to inform his father that he is well and alive? See Ramban on 42:9, where he deals with this specific question! Does this Ramban explain Yosef's behavior during the entire time since he left home, or only from the time when his brothers come to buy food? In your opinion, does Ramban's answer make sense? If not, attempt to explain Yosef's behavior based on your answer to questions #1 & #2 above, and the conclusions of last week's shiur. As you answer this question, relate to whether or not Yosef knows that Yaakov thinks that he is dead. Is there any way that Yosef could know what his father thinks concerning his fate? Does Yosef have any idea that his brothers wanted to kill him? [Relate to last week's shiur.] Finally, if the Yishmaelim are indeed 'international traders' who often cross through Eretz Canaan, (from Yosef's understanding) would it have been possible for the brothers to look for Yosef and find out who bought him? Can this help you explain why Yosef never contacted home?

4. When Yosef first sees his brothers, he immediately accuses them of being spies (see 42:8-10). In your opinion, is Yosef simply acting impulsively [possibly in anger], or does he 'have a plan'? If he does have plan, what is it? What is its purpose? [To 'test' your answer, see if it explains Yosef's behavior in all of the events that follow!] According to your answer, does Yosef (sooner or later) plan to reveal himself to his brothers? If so, at what point, and when does that happen? If not, what caused him to finally 'break down' in 45:1? [i.e. - did he really plan on 'holding out' longer before revealing himself, or had his plan been finally realized?]

5. On the one hand, Yosef would like to find out family information from his brothers; on the other hand, Yosef needs to hide his identity. Explain how his 'spy accusation' solves this problem. In you opinion, had Yosef heard from his brothers that his father had died, would he have ever revealed himself to them? [Does Yosef have reason to assume that Yaakov is dead? What does he assume in regard to the fate of Binyamin?] How do these considerations affect your answer to the above question?

6. From the Torah's account of this story, does it appear that one of Yosef's goals is for his brothers to repent for their sin? Attempt to find support for this assumption? [See Avrabanel on 41:54 question #4, and his answer in 42:7.] Does this assumption explain all of Yosef's actions? If indeed Yosef is waiting for his brothers to repent, why isn't their repentance described in 42:21 & 44:16 sufficient?

7. Similarly, one could suggest that Yosef's plan is to fulfill his dreams. [See Ramban on 42:9.] Does this assumption explain Yosef's behavior throughout this entire incident? Is it possible for ALL of his dreams to come true? Is it logical that Yosef's dreams must they come true specifically in a situation where the brothers and father bow down to him while not knowing who Yosef really is? If so, explain why!

8. In your opinion, is Yosef correct in his treatment of his brothers, or should he have revealed himself immediately? What do think would have happened had he done so?

9. Relate the entire incident of Yosef and his brothers to the future relationships among the 12 tribes.

PART III - PARSHANUT BACKGROUND

Read 42:5-8. Note that both psukim 42:7 and 42:8 state that Yosef 'recognized' ["va'yaker"] his brothers. In your opinion is 42:8 simply a repetition of the same point, or does the second "va'yaker" add something? If so, what does it add? If not, why is it repeated? 1. See Ibn Ezra, Seforno & Ramban 42:8 (towards the end). How does they solve this problem? [How does this Ramban relate to Rashi's pirush of this pasuk?] 2. See Rasag [who says: "va'yaker et echav b'VA'DA'UT"] How is this pirush different than Ibn Ezra & Ramban? 3. See Radak's explanation of "va'yaker". How is his explanation different than everyone else's? Does this relate to why "va'yaker" is mentioned twice? 4. In all of the explanations of "va'yaker" that relate to 'beards' [see Rashi, Rashbam, Ramban, etc.], did the brothers not recognize Yosef because now he DID have a beard, or because he DIDN'T have a beard? Which explanation makes more sense? [Relate to Ramban's question in regard to Yisachar & Zvulun in 42:8.]

2. SHIUR ON PARASHAT MIKETZ

In Parshat Miketz, Yosef rises to royalty in Egypt. Yet, despite his high position, not once does he attempt to contact his father. Does Yosef no longer care for his father who loved him so dearly and now bereaves his lost son? Last week, in Parshat Va'yeshev, Yaakov Avinu's ten sons conspired to kill their own brother for what appears to be petty jealousy! Can there be any excuse for this cruel behavior?

How are we to understand the behavior of our ancestors in these two Parshiot? Do these turbulent events of Sefer Breishit simply teach us of our 'shameful' heritage, or do they carry a message for future generations?

This week's shiur attempts to tackle these difficult questions by projecting the "bechira process" - the theme of Sefer Breishit - onto the story of Yosef and his brothers. Part One uses this theme to explain the brothers' hatred of Yosef, while Part Two applies this concept to explain Yosef's MASTER PLAN.

PART I - "SINAT ACHIM" & IDEALISM
To uncover the motive behind the brothers' hatred of Yosef, we must return to the story of Yosef's dreams (at the beginning of Parshat Va'yeshev). Let's begin with a quick review of these two dreams:
(1) "And behold we were gathering sheaves in the field, and my sheaf stood up and remained upright. Your sheaves then gathered around and bowed down to my sheaf" (37:7);
(2) "... and behold - the sun, the moon, and eleven stars were bowing down to me." (37:9)

One need not be a prophet to interpret Yosef's two dreams. Clearly, they point to his developing sense of superiority over the entire family. However, they also echo an earlier sibling rivalry in Chumash - that between Yaakov and Esav! Recall Yitzchak's blessing to Yaakov that he intended to give Esav: "May God bless you with... an abundance of grain... Be MASTER OVER your brothers, and let your mother's sons BOW DOWN to you." (27:28)

This parallel suggests that Yosef's dreams may not only hint to his future leadership position, but they could also point to Yosef as the ONLY 'chosen son,' just as Yaakov himself emerged as Yitzchak's only chosen son! Add to this:
* Yaakov's love and special treatment of Yosef (see 37:3);
* his "ktonet pasim" (special cloak), a sign of royalty;
* Yosef is the first son of Rachel, Yaakov's 'primary' wife;
* Yaakov's silence regarding Yosef's dreams (see 37:11); and the conclusion is obvious: Yaakov plans to name Yosef his exclusive heir (or possibly Yosef and Binyamin, the son's of Rachel).

Yosef's dreams simply add 'fuel to the flame'! This background allows us to suggest an ideological basis for the brothers' decision to kill Yosef.

ALL IN THE NAME OF GOD
Had Yosef been a bit more righteous in his brothers' eyes, they may have conceded to his destiny as either the 'leader' or the 'chosen' son. However, their perception of Yosef's character troubled them. In their eyes, Yosef was a 'slanderer':

"And Yosef brought bad reports ("diba ra'ah") of his brothers to his father". (see 37:2) The brothers, aware of the challenges facing God's special Nation, recognized the need for exemplary leadership. Could Yosef possibly assume this role? To the brothers, the mere thought of 'Yosef the slanderer' becoming the leader was horrific. From their perspective, it was simply unthinkable that Yosef could assume the leadership of a nation destined by God to be characterized by "tzedek u'mishpat" (see 18:19). For the sake of "klal Yisrael," they conclude: Yosef must be weeded out!

Hence, the brothers faced a predicament similar to that of Rivka in the previous generation. Just as Rivka had realized that Yitzchak was mistaken in favoring Esav, so too the brothers realize Yaakov's mistake in favoring Yosef. Just as Rivka resorted to 'trickery' to ensure that the proper son would be blessed, so too the brothers decide to use 'trickery' to ensure that Yosef would not be appointed their leader. Considering that the entire fate of "Am Yisrael" was at stake, the brothers allow themselves to 'bend the rules' a bit, so as to secure the nation's future.

An ideal opportunity (for the brothers) arises when Yosef arrives at Dotan to visit them. In order to dispose of this menace, they plot first to kill him. Later they opt to sell him off to a distant land. In either case, their stated goal is to make sure that Yosef is removed from the Divine family (see 37:20 - "v'nireh mah yihiyu chalomotav"). Out of respect and concern for their father, lest he fret and worry about his 'missing' son for the rest of his life, they will dip Yosef's coat in blood, so that Yaakov will think that he was truly dead. Hopefully, their father will finally realize that Yosef was "nidcheh" (rejected), and now Am Yisrael can continue to develop in the proper fashion.

Thus, based on the theme of Sefer Breishit, the brothers' plot to dispose of Yosef, though inexcusable, is understandable. It is not simply out of petty jealousy that they want to kill Yosef; rather out of a 'sincere' concern for the future of Am Yisrael.

MAASE AVOT SIMAN LA'BANIM
The story of Yosef and his brothers can serve as a reminder that lofty spiritual goals can often blind us from the most basic principles of moral behavior. Certainly, this lesson that we can learn from the story of "mechirat Yosef" applies especially to our own generation, at both the national and the individual levels.

Based on this week's discussion, once could suggest that the "piyut" that we recite on Yom Kippur about the Ten Martyrs (who were killed by the Romans during the time of the destruction of the Second Temple and the Bar Kochba revolt) reflects this same message. In that piyut, Chazal connect those tragedies to the brothers selling of Yosef. Even though that event had taken place over a thousand years earlier, Chazal consider the behavior of Am Yisrael during that time period similar to that of Yosef and his brothers. The reason why is rather obvious. Recall that Chazal cite "sinat chinam" [petty hatred of one another] as the primary sin of that generation (even though Torah study was at a all time high / see Mesechet Gittin 52b re: story of "Kamtza bar Kamtza"). Hence, that piyut may be making that same statement in a poetic manner. The generation of "churban bayit sheni" had repeated the sins of an earlier generation, and therefore deserved punishment. God may project the sins of an earlier generation on a later one, but only if they continue in the same pattern of sin.

PART II - WHY DOESN'T YOSEF WRITE HOME?
Until this point, we have focused on the brothers' perception of the "bechira" process. Now, we shift our focus onto Yosef's perception of the "bechira" process, in order to answer our second question: Why didn't Yosef write home?

First, let's explain our question. Considering Yosef's very close relationship with his father [recall that he was Yaakov's "ben zkunim" /see 37:3], one would expect him to have made every possible attempt to contact him. Yet, even after his appointment as head servant of the House of Potiphar, Yosef makes no effort to inform his father that he is alive and well. And surely, after his appointment as the Commissioner of Egypt, second only to Pharaoh, Yosef should have no problem whatsoever contacting his father. Nevertheless, Yosef doesn't seem to bother. It appears that Yosef has wiped his past from his memory.

This question is raised specifically by Ramban (see 42:9) and dealt with by numerous other commentators. Ramban explains that Yosef's actions were motivated by his aspiration to ensure the fulfillment of his dreams. For some reason (according to Ramban), Yosef understood that in order for the Divine plan to unfold, he must not contact his family.

Abravanel argues on Ramban's assertion that Yosef's primary drive was to fulfill his childhood dreams. Instead, he explains Yosef's entire strategy as an attempt to bring his brothers towards proper teshuva (see Nechama Leibowitz on Sefer Breishit who deals with this "shita" in depth). However, even though Abravanel's interpretation explains Yosef's behavior after his brothers arrived, it does not explain why Yosef did not contact his father BEFORE they arrived in Egypt!

R. Yoel Bin Nun, in an article in Megadim vol. I (a publication of the Herzog Teachers Institute), offers a fascinating solution, based on an analysis of Yosef's perception of the "bechira" process.

In our shiur, we employ Rav Bin Nun's approach to explain Yosef's behavior during the first twenty years - BEFORE his brothers arrive. However, to explain Yosef's overall 'MASTER PLAN,' we employ Abravanel's approach as well, adding a 'little twist' of our own.

Rav Yoel begins his article by taking issue with Ramban's basic claim that Yosef feels obligated to ensure the actualization of his dreams. It is unthinkable, he argues, that one may cause such suffering to his father just because of a dream. Rav Yoel also contends that "pshat" of the parsha indicates that Yosef remembered his dreams only AFTER the brothers came. During the twenty some years beforehand, his dreams seem to have been forgotten!

To explain Yosef's behavior, Rav Yoel suggests that Yosef has no idea that his father believes he is dead. Rather, Yosef assumes that the brothers know of his sale,, and hence he expects his father (and/or his brothers) to come to his rescue. After all, the Yishmaelim are international traders who travel quite often through Eretz Canaan. Surely, Yosef hopes, his father will find out that he was sold and demand the brothers to trace the sale and then go to Egypt to buy him back. However, many months pass, and no one shows. Yosef's hopes are replaced by a feeling of rejection. After several months (or years), he gradually reaches the conclusion that he must have been 'rejected' from the "bechira" process. Reluctantly, he accepts his new fate, understanding that he is no longer 'wanted' by his family.

The logic behind Yosef's 'mistaken' conclusion can be explained in two ways - through either a 'conspiracy theory' or a more conservative approach.

THE CONSPIRACY THEORY
Let's take a look at the events from Yosef's perspective. Age 17, full of teenage energy, emotion and ambition, Yosef is sent by his FATHER to check on his brothers. As soon as they see him, they immediately take off his coat and throw him into a pit. Only a short time later, a group of Midyanim (or his brothers/ see last week's shiur) remove him from the pit and sell him to a caravan of Yishmaelim. Yosef concludes that his brothers are either pulling some type of 'prank' on him, or may have even sold him into slavery. Recall, however, that Yosef never heard the brothers' original plan to kill him. Most likely, Yosef concludes that as soon as his brothers come home, his father will investigate the matter (or someone will 'snitch'), and Yaakov will make sure that Yosef is found by tracing the sale to Egypt.

Yosef is totally unaware that the brothers had tricked their father with the blood-stained coat. He has no idea that his father presumed that he was killed by a wild animal. The months pass, and nothing happens. Yosef begins to wonder why no one has come to look for him. Does his father no longer care about him? Why did the brothers throw him into the pit as soon as he arrived? Why did his father send him out alone on such a long journey to see his brothers who hated him? Slowly, Yosef comes to the realization that Yaakov must have received some divine decree that Yosef is rejected, and only Leah's children [and not Rachel's] had been 'chosen.' Rachel, as her premature death may have indicated, had not attained the same matriarchal status as Sarah and Rivka. In his article, Rav Bin Nun even suggests that Yosef may have entertained the thought that this entire conspiracy to sell him may have been coordinated by his father. He raises the possibility that Yosef (after many years of pondering these events) may have concluded that his father had actually sent him knowing that the brothers would sell him. Rather than confront Yosef directly with the terrible news of his 'rejection' from the family, Yosef thinks that Yaakov may have preferred that the brothers do the 'dirty work' for him. However, it is possbile to follow a similar direction, without the need to entertain this 'consipiracy' theory, which itself appears to be a bit 'far-fetched'. One could suggest that Yosef may have supposed that when the brothers returned home, they had convinced their father that Yosef's disappearance was a Divine indication of his rejection.

YOSEF 'HAD' A DREAM
Alternately, one could suggest that Yosef, because he was sold by his brothers, simply feels 'rejected' by his family. Despite his father's love for him, he may have preferred to begin a new life, even if it meant that his father would miss him, rather than face returning to live with his brothers. [That is defintely a very understandable reaction for a seventeen year old.]

In any case, and irregardless of what may have transpired at home since he was sold, Yosef is convinced that he has been abandoned by his family. He accepts this fate, and decides to lead his own life, cut off from his family and childhood dreams. Just as Esav established Edom, Yosef will make a name for himself in Egypt. He can even bring the name of God into society in his own way, despite not being part of the Chosen Nation.

The following chart reflects what may have been Yosef's perception of the outcome of the "bechira" process (based on his original 'misunderstanding'):

CHOSEN REJECTED --------- --------- \ AVRAHAM / \ | / \ YITZCHAK / Yishmael & bnei Ktura \ | / \ YAAKOV/ Eisav \ | / BNEI LEAH bnei Rachel / | \ / 6 \ / TRIBES \ / \ / \ This tragic misunderstanding can explain why Yosef, even after rising to power, never contacted his family. All this suddenly changes some twenty years later when Yosef recognizes his brothers when they come down to Egypt to buy grain. As they bow down before him, Yosef suddenly remembers his long forgotten dreams. Should Yosef dismiss this as pure 'coincidence,' or should this partial fulfillment of his childhood dreams lead him to reconsider his earlier conclusions?

With this background, we now attempt to explain Yosef's plan.

YOSEF HAS A PLAN
Yosef immediate reaction not to reveal himself to his brothers is quite understandable. But the sequence of events that follows is quite confusing. If Yosef simply wants to hide his identity from them, he can simply ignore them. Surely, Yosef did not entertain every foriegner who came to purchase food. So why does he accuse his brothers of being spies? Why does he return their money? Later, when they come back, why does he plant his special cup in Binyamin's bag? Certainly, it appears to be more than random 'teasing' his brothers (to 'get back' at them). Clearly, Yosef has a strategy, and his actions suggest that he has some sort of 'master plan'. But it is not so clear what that master plan is.

In his article, Rav Bin Nun explains Yosef's 'plan' as an attempt to determine what had happened to Binyamin. The fact that Binyamin was not with the brothers the first time only supports his suspicion that Bnei Rachel had been rejected. Therefore, his primary goal is to first find if Binyamin is still alive. If Binyamin is still alive, then he could question him concerning what 'really' happened in the family, and afterward Yosef could re-unite with his family. If he is not alive (and/or) if his father is already dead, then Yosef would most probably prefer never to reveal himself to his brothers.

[This explains why Yosef accuses his brothers of being spies. The 'spy accusation' allows Yosef to question them concerning their family roots etc., without raising the suspition that he may be their brother.]

Although this explanation flows nicely from the above presentation, it does not explain every detail of Yosef's behavior once Binyamin does arrive. After all, once Binyamin comes, why doesn't Yosef simply take him aside and question him. If Yosef only need to determine what really happened in the "bechira" process, what point is there is planting his cup in Binyamin's bag?

Surely, one cannot remain oblivious to Yosef's obvious attempt to create a situation that prompts the brothers to repent (as Avrabanel explains) so beautifully. On the other hand, one must also explain the reason for Yosef's returning their money, and for sitting them down in order of their birth, etc. These acts seem to be more of a 'tease' than an impetus for them to do "teshuva" (repentance). What is Yosef's intention in all of this?

Furthermore, if his goal, as Avrabanel explains, is only to lead the brothers towards doing teshuva, then his 'second' plan seems unnecessary - after all, they had already shown remorse for their sin at the first encounter. Recall their initial remorse, that Yosef himself overheard them saying: "Alas we are GUILTY , for we heard his crying out [when he was throw in the pit], but we did not listen... therefore this fate has befallen us..." (see 42:21-23)!

Finally, if the Avrabanel's contention is correct, who gives Yosef the right to 'test' his brothers to see if they have repented? Is Yosef allowed to play God? Is it permitted to tease, trick, and confuse others in order to awaken their soul? Even so, does this justify causing his father further aggravation?

PLAYING GOD OR PLAYING MAN
One could suggest the following explanation: Even though Yosef may have forgotten his dreams for some twenty years, when his brothers arrive in Egypt and 'bow down' to him, it suddenly dawns on him that his childhood dreams may actually be coming true after all. If Binyamin is still part of the family, as his brothers claim, then the "bechira" process may have actually included Bnei Rachel. Suddenly, all the events that transpired become pieces of a much larger puzzle. Yosef suddently realizes as well the family must ultimately unite, with himself responsible for its leadership (as his dreams suggested).

Yosef now sees God's fingerprints on every piece of the puzzle, but he cannot reveal himself to his brothers for a very simple reason. If he did so immediately, a wound would be opened that could never be healed. Let's explain: Yosef does not need to play GOD, to ensure that his brothers do teshuva; that is God's responsibilty . Yosef, however, does have to play LEADER. Given the situation created by "mechirat Yosef," had Yosef revealed his identity at this point, his brothers would have 'melted' on the spot! How could they face him? How could they ever be able to speak to him? The shame of their relationship with him could create an eternal barrier between them.

Although they all may have remained 'chosen,' family unity and fraternity would have been impossible to achieve. Therefore, Yosef finds it necessary to do something that would reunite the family. He needs to create a situation that will bond the family both physically and spiritually. [Indeed, this is the mark of a true leader.]

Furthermore, had Yosef informed his father at this point (before informing his brothers), then Yaakov's anger toward his sons would have undoubtedly brought him to curse them. This, for sure, would yield disastrous results for the future of Am Yisrael. Yosef must restrain his emotions for a few more weeks, in order to create a situation of true family unity. With this background, once can suggest that Yosef's primary goal from the very beginning is to create a situation whereby the brothers can redeem themselves - by putting them through a difficult test: the brothers must forfeit their lives in order to save Binyamin. [Yosef also does many other things to make the brothers wonder and think; to shake them up a bit /"cheshbon ha'nefesh".] By planting his cup in Binyamin's bag, not only will Yosef find out whether the brothers had done teshuva, but the brothers now have an opportunity to PROVE TO THEMSELVES that they had done teshuva, that they are indeed men of virtue! Only after they demonstrate willingness to give up their lives for Binyamin, will they be able to face Yosef as a brother, and unite once again as a complete family. Finally he will reveal himself (in Parshat Va'yigash), but despite his intense desire to reveal himself, he holds himself back until he has a created a situation where the brothers can not only look at him, but also be able to 'look at themselves'.

MAASE AVOT SIMAN LA'BANIM
By the end of this entire episode, God had created a situation that would guarantee the physical survival of Am Yisrael during the famine (and also set the stage for "geulat mitzraim"). Yosef, in the meantime, had created a situation that would keep Am Yisrael united.

Throughout the generations God oversees our history, making sure that we survive by creating opportunities for our redemption. However, as we enjoy His providence, it remains OUR OWN responsibility to make sure that we remain united, as our destiny unfolds.

shabbat shalom, menachem

For more articles by Rav Menachem Leibtag, visit his web site,  www.tanach.org