“What’s the bottom line” is an expression one often hears in so many areas of life. A coach maintains or loses his job based on how many wins or loses the team has. Whether that is fair or correct is generally irrelevant – it’s the bottom line that counts. Ditto for the CEO and pretty much everyone in a position of responsibility. We are a result driven society and those who don’t produce are replaced. Good intentions matter little. While one might be given some time to turn a loser into a winner, time is a limited asset.
This is how it is – and perhaps must be – in society at large. But what about in the realm of mitzvot? Is it the bottom line that matters most or should – perhaps must – one take into account effort, intentions, character and a host of non-bottom line factors? Has one whose cheque to charity remains uncashed fulfilled the mitzva of tzedakah? What about one who unbeknownst to him has $100 fall out of his pocket and it is picked up by a needy person? If one posits that in mitzvot between man and man it is the bottom line that counts – did I or did I not help someone – what about mitzvot between man and G-d? With actions having no impact on G-d, is intent all that matters? Has one who through no fault of their own eats non-kosher food sinned? Is that better than intending to eat a cheeseburger only to find out that the “cheese” was Parve?
These questions come to mind as one reflects on the story of Joseph and his brothers. There is little doubt that the brothers both intended to harm Yosef and succeeded in doing so, thereby causing Yosef – and their father – much suffering. Yet at the same time it is only because of this sale that Yosef eventually became Viceroy of Egypt and saved many from starvation.
It would be quite a stretch to say that the brothers deserve any credit for this. Surely, they are not deserving of thanks for their sale of Yosef which miraculously lead to his rise. “Many are the thoughts in a man's heart, yet it is God's plan-that shall stand” (Mishlei 19:21). Man can plan, can work hard, have the best (or worst) of intentions but results are dependent on so many factors beyond our control – factors controlled by G-d alone and it is G-d who must get the “credit”. The brothers deserve nothing less than a sharp rebuke. Yet Yosef does nothing of the sort. "Do not be distressed or reproach yourselves because you sold me hither; it was to save life that God sent me ahead of you… G-d has sent me ahead of you to ensure your survival on earth, and to save your lives in an extraordinary deliverance. It was not you who sent me here, but G-d—who has made me a father to Pharaoh, lord of all his household, and ruler over the whole land of Egypt” (Breisheet 45:5-8)
It may be true that G-d “sent” Yosef to Egypt to guarantee the survival of the family but is that a reason for the brothers not to be distressed? Should they not be encouraged and instructed to express their great remorse to their brother who now stands (recognized) before them. They should get on their hands and knees and beg forgiveness for the terrible sin they did. The fact that it turned out well should be totally irrelevant.
Similarly, after the death of Yaakov when the brothers were afraid Yosef would take revenge he reassures them he would do no such thing. “'Indeed, you intended evil against me, [but] G-d designed it for good, in order to bring about what is at present to keep a great populace alive. So now do not fear. I will sustain you and your small children’. And he comforted them and spoke to their hearts” (Breisheet 50:20-21).
What a sad exchange. Clearly, the brothers did not believe what Yosef had told them upon revealing himself 17 years earlier. Yet Yosef once again reassures the brothers. Who cares what you thought – he tells them - all worked out great in the end. Please don’t be upset for what you did! It is I who must thank you.
Yosef did not feel it was his role to rebuke the brothers. Maybe (actually definitely) they should have begged forgiveness, but Yosef took to a most noble extreme the rabbinic teaching that one should be from those “who are insulted but do not insult” (Yoma 23a). Yosef understood that his role was to try as best as he could to bring the family together. He was an ohev shalom vrodef shalom, a lover and seeker of peace and if that meant stating a few lies so be it[1]. Of course, the brothers should have begged forgiveness but if they were not going to, Yosef was not going to say anything. Better to tell them that they were messengers of G-d, planting the seeds that would save their own lives.
But important as peace is, G-d is a G-d of truth – it is His signature quality (Shabbat 55a). And while G-d waited until “Joseph died, and all his brothers, and all that generation” (Shemot 1:6) it would not be long before “A new king arose over Egypt who did not know Joseph” (Shemot 1:8).
The brothers were G-d’s agents – for slavery, persecution and death – and hence there is much they actually need to repent for. It was due to their sale of Yosef that the Jewish people came to Egypt – and ultimately suffered greatly.
Yet that suffering is what turned us into a nation. It was “the smelting iron” (Devarim 4:20) that hardened us as a people and softened our hearts so that we dare not oppress a stranger because we were strangers in the land of Egypt. It was the fulfilment of the covenant that G-d made with Avraham and was the necessary pre-requisite to becoming a great nation.
But doing so is up to us. We have the potential to “redeem” the brothers such that their sale of Yosef taught us that we dare not do anything remotely similar and focus on chesed to others. Or G-d forbid we can follow in the path of brotherly hatred, sin’nat chinam – fighting with one another and leading once again to exile and suffering, The choice is ours – let us choose wisely.
[1] This attitude is later codified in Jewish law where one is permitted to lie for the sake of peace