As Yosef rode on the royal chariot, Pharaoh decreed
that all should call out before Yosef the dignified title of “Avrech.”
Rashi quotes a dispute in the Midrash. R’ Yehuda
teaches that Avrech is a composite of two words, “Av” (father)
in wisdom, though “Rach” (tender) in years. Ben
Durmaskis is critical of this interpretation, maintaining
that Avrech means knees (from the root word “Berech”), for
all came in and went forth only with his permission. Parenthetically,
the Gaon of Vilna uses this to explain a unique addition to this
week’s Parsha. Classically, there is a mesoratic note at the end
of the Sidra that informs us of how many pesukim (verses) there are
in any given Parsha. Mikeitz is unique in that we are also told that
there are 2025 words in the Parsha. The Gaon
maintains that this reveals that Ben Durmaskis is correct in his interpretation
of “Avrech,” for according to R’ Yehuda, “Avrech”
is, in essence, two words, which would bring the word total for the
Parsha to 2026.
Allow me to explain the unique appellation of “Avrech” according
to R’ Yehuda’s interpretation. Chazal extol the attribute
of shalom (Uktzin Perek 3), “HaKadosh Boruch Hu found no greater
receptive vessel for blessing other than the quality of shalom.”
Why is shalom so elusive and difficult to maintain? The pasuk says in
Iyov (25,2), “You make shalom in the heavens.”
Both Rashi on this pasuk and the holy
Zohar in Vayikra (Page 12b) offer the following insight.
The heavens are a composite of two diametric opposites, “aish”
(fire) and “mayim” (water), forming the Hebrew word, “Shamayim.”
In order to maintain stasis and equilibrium between these two diametric
opposites, the Almighty must preserve peace (shalom) between the two.
The difficult nature of shalom is caused by the Herculean effort required
to create harmony among opposites. Yosef was an amalgamation of diverse
character traits. On one hand, he manifested “gevurah”
(strict justice and strength), as the pasuk says, “Yosef brought
evil reports about his brothers” (Breishis 37,2). On the other
hand, Yosef was capable of great “chesed”
and loving-kindness, as Yosef confided in the malach Gavriel, “I
seek the fraternity of my brothers” (Breishis 37,16). Yosef was
the fierce dictator of Egypt, as the pasuk describes, “Yosef was
the ‘shalit’ (absolute control)” (Breishis 42,6),
another display of his “gevurah”.
Simultaneously, he fed and nurtured the entire civilized world, “he
was the provider” (ibid.), an indication of his extreme “chesed”
and loving-kindness. This dichotomy fascinated Pharaoh and precipitated
Yosef’s rise to power. This is what Pharaoh meant when he said,
“Can we find another like him, who possesses such an inward spirit
of Hashem?” (Breishis 41,38). Yosef’s external appearance
was one of pampering and physical indulgence. Therefore, when Pharaoh
discovered his hidden prophetic and spiritual powers, he reacted with
fascination. How can one embody qualities that are so diametrically
opposite and mutually exclusive? According to Rav Nachman
of Breslov’s explanation in his “Likutei Maharan”
(simon 80), this is why Pharaoh gave him the title of “Avrech.”
“Av” (father) refers to Yosef’s maturity of wisdom
(“mochin d’gadlus”), a manifestation of the tolerant,
self-effacing, and giving nature of the developed and fully-grown adult.
Thus, “av” is an expression of the attribute of chesed.
“Rach” (tender) refers to Yosef’s youthful expression
of wisdom (“mochin d’katnus”), which is unrelenting,
strict, and aggressive. Therefore, “rach” is an expression
of the attribute of gevurah. In Pharaoh’s
eyes, “avrech” defined Yosef’s unique dichotomy, his
ability to emulate the Creator, who makes peace in the Heavens by amalgamating
and maintaining opposites. Pharaoh, therefore, elevated Yosef to Viceroy,
to maintain stasis and peace in Egypt during the challenging years of
prosperity and famine.
With this, we can draw a homiletic connection between Yosef and Chanukah.
Rav Naftali of Ropshitz suggests a parallel between the
gifts that Yosef gave to Binyamin and the miraculous feats of the Chashmonaim.
Binyamin’s portion of gifts was five times the portion given to
the other brothers, as expressed in the pasuk, “chamesh yados”
(Breishis 43,34). These five “yados” (portions) were the
source of the five accomplishments of the Chashmonaim:
1) the mighty in the hands of (b’yad)
the weak
2) the many in the hands of (b’yad)
the few
3) the defiled in the hands of (b’yad)
the pure
4) the wicked in the hands of (b’yad)
the righteous
5) the wanton in the hands of (b’yad)
those who occupy themselves in Torah.
One may suggest that it was the “avrech”
attribute of Yosef, the ability to encompass the complete gamut of extremes,
that enabled the Chashmonaim to conquer and overcome those who embodied
their diametric opposites (i.e. mighty and weak, many and few etc.).
May we merit to actualize the “avrech” force of Yosef that
is within us so that we may maintain both physical and spiritual shalom
in the challenging world we live in.
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