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שיעורים לפי נושאים
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פרשת מקץ – "יוסף הצדיק" למה צדיק? – דבר תורה לפרשת השבוע

בשבוע שעבר התחלנו לדבר על דמותו של יוסף, יוסף מכונה "יוסף הצדיק" והוא אחד האנשים הבודדים שמכונה צדיק בתנ"ך. ובארנו ע"פ מו"ר הרב אליעזר מלמד שליט"א שעניינו של הצדיק הוא האמונה העמוקה שבה' שמתבטאת ביכולת לפעול במציאות בחיוניות.

יכולת זו נמדדת כאשר המציאות החיצונית המתגלה לעינינו היא קשה ונוראה, כאשר אדם חווה בגידות ונפילות ואף על פי כן ממשיך להאמין בקב"ה, ביכולת לתקן את המציאות וביכולתו האישית לפעול ולעשות טוב בעולם. ולמרת כל הקשיים ממשיך באותו מרץ ובאותה חיוניות, באותה האהבה ומסירות לפעול לטובת העולם, האנושות וקידוש שם ה' בעולם.

ונמשיך בתיאור מציאות זו בחייו של יוסף:

אחרי שיוסף עמל להצלחת פוטיפר, וזאת למרות שכבר חווה בגידה קשה מצד אחיו כשבא לשאול בשלומם ולבקש בטובתם, חווה יוסף, פעם נוספת, בגידה נוראה. אדוניו, אף על פי שהכיר וראה את כוחו הגדול ואת נאמנותו המופלגת, שהרי הכתוב מעיד "ויעזוב כל אשר לו ביד יוסף ולא ידע איתו מאומה כי אם הלחם אשר הוא אוכל", מאמין לאשתו קלת הדעת.

לא די בכך שהוריד אותו ממעמדו ותפקידו אלא אף מחליט לשלוח את יוסף לבית האסורים של המלך ששם המקום בו ממתינים חייבי המיתה לביצוע עונשם.

היינו משערים שאחרי נפילה כזאת, אחר שבא לארץ חדשה, השקיע את כל כוחו ומרצו לסייע לאדוניו, ואכן הצליח בכך מאוד ושוב הכל התרסק אל נגד עיניו ואחר שנפל מן הפח אל הפחת נמצא את יוסף מיואש, פסימי או לכל הפחות דואג להישרדותו ולקיומו הפרטי בלבד.

אולם אנו מוצאים שמיד בכניסתו של יוסף לבית האסורים מוצא הוא חן בעיני שר בית הסוהר, וכמובן שמציאת חן כזו קשורה מאוד למעשיו ולהתנהגותו של יוסף, לפעילותו ואחריותו. ואכן שר בית הסוהר מעביר אליו את כל האחריות והפיקוד על בית הסוהר "ויתן שר בית הסוהר ביד יוסף את כל האסירים אשר בבית הסוהר ואת כל אשר עושים שם הוא היה עושה" כלומר, הכל היה נעשה במצוותו ובפקודתו.

בל נחשוב שיוסף הפך להיות מנהל קר ומנוכר ושכל התמנותו לשר בית הסוהר בפועל היא רק חלק מניסיון הישרדות אישית או רצון להטבת תנאים, שהרי אנו רואים שכאשר שר המשקים ושר האופים קמים בבוקר ופניהם לא כתמול שלשום, יוסף ברגישות ובאהבה מזהה את מצבם "ויבוא אליהם יוסף בבוקר וירא אותם והינם זועפים" ובאכפתיות ובאחווה שואל אותם "מדוע פניכם רעים היום".

יש להעיר שבאופן פשוט מצב הרוח הכללי בבית הסוהר הוא לא מהגבוהים בעולם (בייחוד אם תנאי בית הסוהר המצרי דומים לתנאי הכלא המצרי היום…), וכל שכן אצל אנשים שגזר דין מוות מרחף מעל ראשם. ואף על פי כן מצליח יוסף לזהות את השוני שישנו בפניהם של שר המשקים ושר האופים.

אז חווה יוסף בגידה נוספת. שר המשקים, שיוסף סייע לו בבית הסוהר ויוצא לחופשי כפי פתרונו של יוסף, בוגד בו ולא מזכיר את שמו לפני המלך, למרות בקשתו המפורשת של יוסף.

הדברים ממשיכים בפרשת מקץ, שכאשר יוסף מורץ מין הבור הוא מתגלה לעינינו כאדם מלא חיוניות, רצון טוב ושאיפה לתיקון עולם, כאדם שיודע מה מעמדו, מה כבודו ומה תפקידו. לכן הוא גם לא מתבייש לבקש לעכב את ביאתו לפני פרעה וזאת כדי שיוכל להתגלח ולהחליף את בגדיו, שהרי אין זה מכבוד המלכות לבוא אל המלך לא מגולח.

לאחר מכן יוסף, בעוז ובגבורה, בביטחון ובאמונה, לא מתבייש לתקן את פרעה ולומר לו שדבריו שיוסף הוא פותר החלומות הינם טעות ורק הקב"ה הוא הפותר את חלומותיו של האדם "ויען יוסף את פרעה לאמור בלעדי אלוקים יענה את שלום פרעה.

בהמשך הוא לא מתבייש ולא מהסס לתת עצות ורעיונות למלך אף על פי שלא התבקש לעשות כן "ועתה ירא פרעה איש נבון וחכם וישיתהו על ארץ מצרים", ואכן פרעה לא יכול לעמוד אל מול גבורת האמונה ואומר "ויאמר פרעה אל עבדיו הנמצא כזה איש אשר רוח אלוקים בו… אתה תהיה על ביתי ועל פיך יישק כל עמי, רק הכיסא אגדל ממך".

יהי רצון שנזכה לאותה גבורת האמונה, לאותה חיוניות ואש קודש כפי שהופיע אצל יוסף הצדיק, ובכך ידעו כל העמים כי אין חכם ונבון כישראל ונתקן עולם במלכות שד-י.

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