חיפוש במערכת החדשה
שיעורים לפי נושאים
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שפת אמת לפרשת ויגש – שינוי הגישה של יהודה

שפת אמת לפרשת ויגש – שינוי הגישה של יהודה

"… ב"ה ויגש אליו יהודה. מלשון הודאה והוא כל איש ישראל. שמעתי מאא"ז מו"ר זצלה"ה שנקראו יהודים על שם שמודין להשי"ת על כל דבר קטן וגדול שיודעין שהכל ממנו ית' כו'. ועי"ז יכולין ליגש. וזה עצה בכל שעה צר והסתרת פנים לכל איש ישראל. העצה להתבטל לרצון השי"ת ע"י שמברר האדם אצלו שגם בתוך ההסתר יש חיות מרצון השי"ת. וזהו ויגש אליו להשי"ת. וגם כי זה נק' הגשה ליוסף כי יוסף הוא הנקודה פנימיות שיש מהשי"ת כמ"ש במ"א. ובאמת הי' אז צר מאוד ליהודה כמ"ש מה נאמר כו'. והי' עצתו על ידי הגשה זו לפנימיות הדבר. כי לא הוסיף בבקשה זו רק שחזר כל הדברים לעצמו להיות מיושרין אצלו ולקבל רצון השי"ת בשמחה. וע"י שמבררין שהוא מהשי"ת נתגלה הפנימיות. וכתיב ולא יכול יוסף שהוא הפנימיות להתאפק ונתגלה הפנימיות. וממילא הוציאו כל איש כו'. שההסתרות וחיצוניות שהם מסתירין הפנימיות נתבטלו… (תרל"א).

השפת אמת מתייחס לנקודת הנחה כי שם האדם יכול ללמד על מהותו. לכן, לאה קראה לבנה שנולד יהודה כיוון שרצתה לבטא את תודתה לקב"ה על היוולדותו. בהמשך לכך, בפרשת השבוע אנו לומדים כיצד מהותו של יהודה באה לידי ביטוי בחייו. "ויגש אליו יהודה" – יהודה נמצא במצב של הסתר פנים מבחינתו. כל מה שהוא ואחיו עשו מאז שהגיעו למצרים השתבש, שהשיא היה בסוף פרשה שעברה בה בנימין – שיהודה ערב לו אישית – נתפס בעילת גניבת גביע יוסף והוחזר למצרים.

מה עושים במצב כזה – במצב בו הייאוש תופס מקום יותר ויותר דומיננטי בחיים?

אומר השפת אמת "וזה עצה בכל שעה צר והסתרת פנים לכל איש ישראל. העצה להתבטל לרצון השי"ת" – כלומר, לחשב את המסלול האמוני מחדש. ישנה אמונה אקטיבית וישנה אמונה פסיבית. אמונה אקטיבית היא אמונה הדוחפת את האדם לפעול, לעשות ולקדם את העולם ע"פ כשרונו ורצונו. אולם, ישנה אמונה פסיבית, בה האדם מתדבק בקב"ה בהכנעה גמורה, ומקבל עליו את דין ההשגחה.

"ויגש יהודה" – יהודה ניגש, כלומר הוא שינה את גישתו לרצף האירועים של הסתרת הפנים, ושהוא חזר עליהם בדיבורו הוא הדגיש בליבו את יד ההשגחה שליוותה אותם לאורך כל הדרך. כעת, האירועים מוארים באור של אמונה ובשימת לב לנוכחות הקב"ה בהם. עצם שינוי הגישה מרוממת את האדם, ומבליטה בו את נקודת היסוד בו האדם  – גילוי האמונה. דווקא מציאות ההסתר דוחקת את האדם, לחזק את הקשר לקב"ה ולא להחליש, להתחבר יותר ולא חלילה להתנתק – להאמין יותר באופן פסיבי על מנת שהאקטיביות תהיה שלמה יותר .

מתוך גילוי האמונה יכול היה יהודה להיפגש עם יוסף. כאשר האדם מגלה את פנימיותו אזי החיצוניות נעלמת ואין יותר "מלבושים והסתרים". לכן, יוסף לא יכול היה להתאפק ודרש להרחיק את כל האנשים מעליו.

 יהודה מלמד אותנו את כוח של ההודאה לקב"ה – שחושפת את יסוד החיבור עם הקב"ה. מכאן מובן, מדוע הפרט בעם ישראל מכונה "יהודי" על אף שאינו משבט יהודה, כיוון שנקודת החיבור שלו עם הקב"ה היא בהודאה.

שבת שלום

שיעורים אחרונים:

בלנית, כן או לא?

טהרת הטבילה במים אחד האירועים המרגשים והמשמחים בחיי הזוגיות הוא ליל הטבילה, בו שבים בני הזוג לשמוח יחד בחיבור גופני המצטרף לחיבור

מאחורי הטומאה והטהרה

⬅ כיצד טומאה באה לביטוי בימינו?
⬅ האם ניתן למצוא טעם במצוות הטהרה והטומאה?
⬅ האם יש קשר בין חיים לטהרה ובין טומאה למוות?
⬅ התרחקות ככלי לחידוש הקשר הזוגי
⬅ מה מקור ההבדל בין טומאת נידה לטומאת לידה?

נגיעה בעריות, מתי אסורה ומתי מותרת

מקורות הדין בספרא אחרי מות פרשה ט, יג, מבואר שלא רק גילוי עריות אסור, אלא גם קרבה אל העריות אסורה (אלא שלא

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