As Yosef arrives in Egypt, the Torah tells us that he was sold to Potifar and that he was a “successful man” (39:2). The context and wording for this statement, however, are very peculiar. The passuk (verse) could have easily left out the word “man” and does not specify what sort of success Yosef had. What are we to learn from this phrase?

The Ktav Sofer explains that this passuk attests to Yosef’s attitude as a content person and that he visualized himself as being successful because he accepted his situation with an open heart. This acceptance is what elicited his future achievements. Visualizing ourselves a certain way is the first step toward creating that reality. Success and happiness start in our minds and our attitudes.

The Parsha describes the story of Yosef’s deteriorating relationship with his brothers, and their resulting plot to kill him. The brothers ultimately settle on selling him to Ishmaelites – as soon as they finish their lunch. While they callously break bread away from the pit where Yosef was begging for mercy, a gang of Midianites come by, see Yosef, pull him out, and sell him to the Ishmaelites before the brothers can (37:28). If the brothers neither killed Yosef nor sold him to Egypt, what was their crime?

Rabbi David Fohrman explains that the brothers’ insensitivity to Yosef’s cries as they broke bread was their main infraction. Conversely, much later in the story, when Yosef is in jail he notices that two of his fellow inmates are distraught, and asks them why they seem sad (40:7). This act of compassion leads to his eventual release and ultimate redemption arc. Our Parsha seems to be demonstrating to us the dangers of indifference, and conversely the value of empathy. A single act of kindness can change the course of history, and all we have to do is show that we care.

As Yosef makes his way to Egypt, he establishes himself as a loyal employee of Potifar. The Torah attests that Yosef’s boss trusted him with every aspect of life, only having to think about what to eat (39:4-6). When Potiphar’s wife tries to seduce Yosef, he refuses. Yosef explains that he has been entrusted with taking care of things, that he is second only to her, that he cannot commit this evil, and that it would be a sin against G-d (39:9). Why did Yosef have to explain all this to Potifar’s wife? Couldn’t he have just said no? Further, why does the Torah relate his elaborate explanation?

Rabbi Zweig explains that Yosef explained to Potifar’s wife that breaking his boss’s trust would destroy his character. Yosef spent 33 words describing how it was wrong to betray someone’s trust and only two words explaining that it was a sin. This narrative shows the importance Yosef placed on maintaining his moral integrity. As we read and study Yosef’s actions in a foreign land, we can learn a lot from his actions and strive to emulate his qualities.

In our Parsha, Vayeshev, Yosef’s brothers are maddened by Yosef’s seemingly insensitive proclamations (in the form of dreams) that they will one day bow to him. The brothers plot to kill him, change their plans to leaving him in a pit to die, and ultimately settle on selling him to Ishmaelites – as soon as they finish their lunch. While they callously broke bread away from the pit where Yosef was begging for mercy, a gang of Midianites came by, saw Yosef, pulled him out and sold him to the Ishmaelites before the brothers could (37:28). If the brothers didn’t kill Yosef, nor did they sell him to Egypt, what was their crime?

Rabbi David Fohrman explains that the brothers’ insensitivity to Yosef’s cries as they broke bread was their primary infraction. Conversely, much later in the story, when Yosef is in jail, he notices that two of his fellow inmates are distraught, and asks them why they seem sad (40:7). This act of kindness leads to his eventual release and ultimate redemption arc.

Our Parsha seems to be demonstrating to us the dangers of indifference, as well as the value of empathy. A single act of kindness can change the course of history, and all we have to do is care for others and express it.

Parshat Vayeshev describes the story of Yosef’s deteriorating relationship with his brothers, and their plot to kill him as a result. The Torah tells us that Reuven came to Yosef’s rescue and saved him from their hands (37:21). However, the story itself doesn’t play out that way. Reuven suggests that the brothers throw Yosef into a deadly pit instead, which they do, but then Yehuda suggests that they sell him into slavery instead. It turns out that Reuven’s idea didn’t end up saving Yosef at all, so why did the Torah say that it did?

Parshat Vayeshev relays that when Yosef recounted his second dream to his father (of the sun, moon and stars bowing to him), Yakov rebuked him (37:10).  As Jonathan Gewirtz asks, why didn’t Yosef tell his father about his first dream? Also, why was Yakov so angry at Yosef, who merely had a dream, when in contrast he was not angry when Shimon and Levi killed the entire city of Shechem (34:30)?

One possible answer comes from a Maharshal that says that “most dreams follow their interpretations.” When Yosef shared his first dream with his brothers, their response unwittingly interpreted his dream when they responded “will you rule over us?” However, after the second dream they remained silent, so Yosef shared it with his father. Yakov was aware of the power of his interpretation, which is why he cloaked his interpretive response with anger when he said “shall it come to pass?…”, with the intention to deflect the brothers’ animosity toward Yosef. Yakov’s fierce response shows us the heightened sensitivity we need to have toward interactions among those around us and their perspectives.

Perhaps that’s why on Chanukah we celebrate the miracle of the oil, as opposed to the victory over the Greeks. Being mindful of others’ perspective, viewpoints and feelings will help us focus on the positive things in life, like diversity of opinions, shared goals and common dreams.

Parshat Vayeshev relates a seemingly disturbing series of events. After telling us that Yosef snitched on his brothers, it says that Yaakov loved Yosef more than all the other brothers and that’s why he made him a striped shirt. Then it says of the brothers could no longer tolerate Yosef, and didn’t believe his dreams of them bowing to him. First, why did Yaakov love one son more than the others? Second, why couldn’t the brothers tolerate Yosef only after his father made him the striped shirt? Lastly, why did Yosef insist on telling his brothers his dreams, when he must have sensed that they didn’t want to hear them? Rav Kaminetsky explains that Yaakov had taught Yosef all that he’d learned in the Yeshiva (school) of Shem and Eiver where he studied, and where Yitzchok and Avraham studied as well. The main strength of that school was that they taught Torah that could survive in adverse environments. Avraham used it to deal with the rest of the world, Yitzchok used it to deal with Yishmael, and Yaakov used it to deal with Lavan and Esav. Now Yaakov was teaching it to Yosef, and the brothers were worried. Were they as bad as Esav or Lavan? Why would Yaakov have to teach Yosef that Torah? Little did they know that Yosef would need it to deal with Egypt, and all the trials he would face there.

Yaakov loved Yosef more because he learned more, and wanted the other brothers to be jealous – that’s why he made him the shirt – so that they’d want to learn it too. But instead they became jealous for the wrong reasons. It was then that Yosef tried to tell them not to be jealous, that he had to learn for his own sake because he’d have to be a leader in a foreign land (as the dreams with stalks suggested, since there were no stalks where they lived). Unfortunately, the brothers had let themselves be blinded by hate, and couldn’t see the truth, as obvious as it may have been.

There’s an important lesson in all of this: jealousy can be used in a good way, as Yaakov tried to do. However, if we’re not careful, we could miss the whole point, and end up doing things we shouldn’t. The first test is to ask ourselves if we want something because we need it, or simply because someone else has it. We should be jealous of things we can learn and grow from, like Torah knowledge, good character traits, and even courage and persistence. Everyone has qualities we can and should be jealous of, as long as we use it not to prove ourselves, but to IMprove ourselves.

Parshat Vayeshev relays that when Yosef recounted his second dream to his father (of the sun, moon and stars bowing to him), Yakov rebuked him (37:10). As Jonathan Gewirtz asks, why didn’t Yosef tell his father about his first dream? Also, why was Yakov so angry at Yosef, who merely had a dream, when in contrast he was not angry when Shimon and Levi killed the entire city of Shechem (34:30)?

One possible answer comes from a Maharshal that says that “most dreams follow their interpretations.” When Yosef shared his first dream with his brothers, their response unwittingly interpreted his dream when they responded “will you rule over us?” However, after the second dream they remained silent, so Yosef shared it with his father. Yakov was aware of the power of his interpretation, which is why he cloaked his interpretive response with anger when he said “shall it come to pass?…”, with the intention to deflect the brothers’ animosity toward Yosef. Yakov’s fierce response shows us the heightened sensitivity we need to have toward interactions among those around us and their perspectives.

Perhaps that’s why on Chanukah we celebrate the miracle of the oil, as opposed to the victory over the Greeks. Being mindful of others’ perspective

Aliya Summary: Two of Pharaoh’s officers, his butler and baker, aroused the royal ire and were cast into prison— the same one that Joseph was now administering. One night, they both had odd dreams, and Joseph interpreted them. Joseph told the butler that he’d soon be released and restored to Pharaoh’s service. The baker was told by Joseph that he would soon be hung. Joseph pleaded with the butler to mention his plight to Pharaoh, and ask for his release. Three days later, both of Joseph’s interpretations came true; but the butler forgot all about Joseph.

Commentaries explain that Yosef shouldn’t have asked the butler for help, because that would give the butler too much credit if he actually did help Yosef, which would then minimize G-d’s help. But what’s the balance? Should he not have tried, and relied totally on G-d? Or should he/we make an effort when presented with the possibility? It’s a question that requires further study, and probably applied to each situation individually.

Aliya Summary: Joseph was exceedingly handsome, and Potifar’s wife was attracted to him. She made many advances on him, but he steadfastly rebuffed her. Eventually she libelously told her husband that Joseph was making advances on her, and Potifar had Joseph thrown into prison. G‑d was still with Joseph, and he found favor in the eyes of the prison warden, who put him in charge of all the prisoners.

The Sfat Emet calls our attention to to sequence of verbs – “And he refused”, “and he said”… First and foremost, when a person is being led into temptation they must stand firm and refuse to give in. Then, if warranted, they can explain their reasons.