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Vayigash "And now, do not be depressed nor angered that you sold me here, because for preparation Hashem sent me before you". The Medrash says Atah (and now) is an expression of repentance. Yoseph said, "If you now do Teshuvah do not be saddened. The only way towards proper Teshuvah is through Simcha. This expression of Teshuvah by the brothers is different to the first statement of theirs, mentioned earlier, "However we are responsible because we did not hearken to Yoseph's plight." That first statement was an expression of fear which brought to repentance. Here they are expressing their total realisation that they were wrong and honestly seeking to rectify it. This is what the Rabbis refer to as Teshuvah M'Ahava - repentance through love. R' Pinchas of Koretz would say: A sign of depression is the lack of a desire to move to Eretz Yisroel. A Chassidic saying goes, "Depression is not a sin - however it is the greatest cause of sin. Joy is not usually a mitzvah - however it is the greatest cause of Mitzvos." It is told of the two great brothers, R' Shmelke Horowitz who would be the Rav of Nickolsburg and his brother R' Pinchas Horowitz who would be the Rav of Frankfurt, that on their way to visit the leader of Chassidus, The Maggid of Mezritch for the first time, they had difficulty with statement of the Gemara, "A person is required to bless the bad just as he blesses the good." They wondered how is it possible for a human being to express the same joy that he has in good tidings over bad ones. Upon arriving at the Maggid they laid this question before him. The Maggid responded, "On such a simple question even my student R' Zushe can answer. Go ask him." Entering the Beth HaMedrash they asked for R' Zushe and were pointed towards a total pauper whose clothing was in tatters and shoes were barely holding together through the holes. He was sitting next to the large oven and reading Tehilim with tremendous joy. They approached and explained their request. Responded R' Zushe, "I do not understand why the Rebbe should have sent you to me. This question ought to be place before someone who has problems and difficulties, someone who has had something bad happen to him in his life. Someone like that would know if it is possible to bless on bad just as on good. As for myself, I have only had good all the days of my life and only have had occasion to bless on the good." With this the saintly brothers understood the answer to their question. A Chassid of R' Moshe of Kovrin once approached him a pleaded with the Rebbe, "I am constantly filled with arrogance and a false sense of achievement. I can not overcome my desire for honour and prestige. Please pray for me and direct me how to achieve a broken heart and a humble spirit." Asked R' Moshe, "Do you have fear of G-d?" "A little bit," was the response. "Are you learned?" "Not really," was the answer. "Do you daven well and do you set aside time to learn?" "Little," was the pathetic reply. "If so," said R' Moshe, "Why pray for a broken heart, a bit of self analysis of your spiritual state will bring it on. Pray instead for a broad and open hear, one capable of praying, learning and loving others. These days we do not need more of a broken heart as much as a heart full of joy, enthusiasm and the desire and strength to do good." May we merit it. |
