It is no coincidence that Chanukah always falls out during the Parshios which discuss the sale of Yosef. Even in the one place that Chanukah is discussed in the Gemarah (in any detail) (Shabbos, Perek Bameh Madlikin), includes a short section about the pit that Yosef was thrown into by the brothers. This seems to be a hint to us that there is some connection between the sale of Yosef and Chanukah. Based on this Yesod, Rav Aharon Kahn commented that perhaps what we are celebrating on Chanukah is not a victory over “the goyim.” Maybe what we are celebrating is a victory over ourselves. The sons of Yaakov caused a rivalry to develop between them, which is precisely one of the problems involved in Chanukah. The real threat to the Jews was the Jewish Hellenists, not necessarily just the Greeks. The victory of Chanukah was getting back our OWN Bais Hamikdash, and getting our brothers back. It was our OWN temple that the Greeks made impure. They didn’t destroy it, they only desecrated it, they made it profane. The Chashmonayim came in and purified it; they reclaimed our temple, and they got our brothers back. The victory was one of Achdus, brotherhood. We reclaimed the part of ourselves that was contaminated; our holy brethren who were contaminated by the Greek philosophies.
This weeks Parsha is when the sons of Yaakov finally become Bnai Yisrael. Instead of being individual brothers, they finally begin to see themselves as a collective whole. There is perhaps nothing more important at this time in our history than the idea of Achdus, brotherhood. A time when Jews are scattered all over the four corners of the earth, is when we need to realize that we are all really one, which is what Achdus means (from Echad, meaning one). Our challenge is to develop this sense, and to act on it. Lets see if we can trace a part of this idea in the Chumash.
When Billam comes to curse the Jews (in Parshas Balak), he ends up blessing them. One of the blessings he says is the Pasuk that we say every morning upon arriving in shul. “Ma Tovu Ohalecha Yaakov... (Bam. 24:5)” - “How great are your tents, Yaakov...” Rashi makes a very strange comment on this verse. He answers the question, “What was so great about their tents?” with the following statement: “He [Billam] saw that the openings of their tents weren’t set up facing another’s.” The immediate question one has is, “Who cares?” So what that their doors weren’t facing their neighbors’ doors. So they had a sense of Tzniyus, privacy. That’s a nice thing, but why was it deserving of such a bracha. Why do we say this every time we walk into a synagogue?
There are numerous answers given, but I want to provide the one that Rav Blachman taught us. The Jews who were on that trek in the desert, understood that they were a single entity. They understood the concept that every individual’s actions affect the group. There is a recurring theme in the Torah that the ideal state of the Jewish nation is to realize and express the idea that Bnei Yisrael is one entity. That is what we find by Matan Torah, again in Parshas Shmini, and other places. Here too, the fact that their tents were set up in such a way that their windows didn’t look in to their neighbors tent, was an expression of oneness. You see, when everyone in a group has a common goal, the way they express it is really not that important. When everyone is headed to the same destination, it doesn’t matter what road they take, as long as they stay in the right direction, everyone will get there. When Bnei Yisrael had a common goal, a common vision of reality, they didn’t care about the externalities. It didn’t matter what their neighbor was doing in his tent. Everyone knew that as long as Clal Yisrael shared that common ideal, the individual could express it in his own way. The problem is when a group develops different goals, and different visions of reality. Then the externalities become critical, to allow the group to pretend that they are still one, even though they really aren’t. That was the greatness of the Jews in the desert, they allowed for individual expression, because they knew that there was a common goal. None of the tents faced any others, because the external expressions didn’t matter.
The sons of Yaakov could only sell Yosef if they identified themselves individually. Whether the disputes between the brothers was over the rights to the Bechorah, or differences in philosophies, they failed to see themselves as a whole. What happens in Parshas VaYigash, is that the brothers finally realize the concept of Achdus.
The Haftara that we read for VaYigash (Yechezkel 37:15-17) describes a weird prophesy about putting together two sticks, one which says Yehudah, and one which says Yosef. The two sticks are to be make one piece of wood, “VeHayu LeAchadim BeYadecha.” - “To be one in your hand.” Rav Blachman explained that this whole Nevuah is all in reference to what is happening in the Parsha. Yehudah, who is the representative of the rest of the brothers, approaches Yosef, “VaYigash Eilav Yehudah. (Ber. 44:18)” - “And Yehudah approached him.” The two sticks represent the individuals, who are coming together to form one entity.
Yaakov sent Yosef to make the brothers into one group (this was why he was given the colored coat, because he was the “Cohen,” etc.), but it didn’t work out. The brothers threw him into a pit full of snakes and scorpions, and then sold him away. Now the brothers are standing before him in Egypt and have no idea that it is Yosef. Yosef needs to be sure that the brothers have ridded themselves of this individual identity, before he can reveal himself. So what is it that convinces Yosef? Up till now, he has put them through all kinds of trouble and he isn’t convinced. How can the brothers prove that they are ready to become Clal Yisrael?
The answer is in the two Psukim before Yosef reveals himself. Yehudah approaches Yosef, and makes a long, drawn out speech repeating everything the brothers have been through, in a desperate attempt to free Binyamin from the Egyptian jail. None of it affects Yosef, except for the last thing that Yehudah says: “Kee Avdecha Arav Es HaNaar.” - “Because I [your servant] am the guarantor of the child.” Yehudah pleads that he should be thrown in jail, and not Binyamin. But it is his language that demonstrates the Achdus. Yehudah says, “Anochi Arav...” Arav is the language of Arevus, mixing. “Kol Yisrael Arevim Ze LaZeh.” - “All Israel is responsible for one another.” Arevim means mixed in. It means to make separate things into one. When we speak of an Eruv on Shabbos, we make all of the different properties into one collective property. That is what Yehudah said. He said that Binyamin and I are one. I am in his place, and he is in mine. So please take me instead. That is when Yosef could no longer hold back from revealing himself, “VeLo Yachol Yosef LeHisapek.” Now he saw that the brothers understood what Achdus was. It was shedding their individual identities, and accepting a collective one. That is why the Sfas Emes comments on: “Asher Mechartem Osee Mitzraimah (Bam. 45:4).” - “[I am Yosef] that you sold down to Egypt.” This was a compliment, Yosef said, Yeshar Cochacha that you sold me here (just like the language G-d uses to tell Moshe that breaking the tablets was correct - Shabbos 87a). It was because Yosef was sold to Egypt that this situation developed and the sons of Yaakov could express their desire to become Clal Yisrael. It was all worth it.
How did the brothers come to live this collective identity? How did they reach this level? Rav Blachman says that the Torah tells us that in Yehudah’s speech as well. The Parsha begins, “VaYigash Eilav...” - “And he approached HIM.” The Torah doesn’t say that Yehudah approached Yosef. It says Yehudah approached “Him.” How can we reach a level of collective identity? By not labeling each other. Far too often, we make divisions in Clal Yisrael. He’s a Chareidi, he’s a Chiloni, etc. But, they are ALL JEWS. If we ever want to reach a level of Achdus, we have to shed the labels, the meaningless externalities. The Torah says that Yehudah approached “Him.” He’s not even labeled by his name! The way to Achdus is to rid ourselves of the artificial, external separations, and focus on our collective identity.
None of the brothers agreed in how to express their jobs in the world. We see this again and again. Yosef thrives in Egypt, Yehudah cannot, yet. Shimon and Levi are radicals, they massacre entire cities. But. They all have a common goal, the service of Hashem. We say in the Amidah three times a day, “Elokei Avraham, Yitzchak, VeYaakov.” One of the things this means is that service to G-d can be expressed in different ways, as long as it is the same G-d. Avraham was the Av who expressed himself through Chesed, loving-kindness. Yitzchak through Gevurah, restrained giving. Yaakov through a perfect balance between the two. The external expressions can be negligible if we all share the same goal.
The challenge we face is that we lack this common goal. Not all Jews feel bound by Halacha, and Torah MiShamayim. It is a dividing difference in approach, but we can begin to do something about it. First we must shed the artificial labels, and strive for true Achdus, by realizing that we all have a collective history, a collective identity, and a collective goal. The Bais Hamikdash was destroyed through Sinas Chinam, baseless hatred. It can be rebuilt through Ahavas Chinam, baseless love. Instead of focusing on our differences, we must focus on our similarities, and treat each other first and foremost as fellow Jews, who share a common history, identity, and destiny. This approach will, with G-d’s help return us to Yerushalayim and the Bais Hamikdash Bemeheirah Beyameinu.
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