How quickly and how far does the family of Yaakov descend in this parsha! Hatred festers unchecked among the brothers, and turns to violence against Yosef who is thrown down into a pit and sold “down” to Egypt as a slave. The Torah draws a parallel between this descent of Yosef’s (hurad) and that of Yehudah, who “goes down” (vayered) from his brothers in search of a wife and lands in his own trouble. Indeed, Yosef’s descent leads the whole family to descend; in the short term, it leaves his father in a permanent state of mourning and his brothers with an uneasy sense of guilt, and in the long term, it literally brings the rest of the family to descend to Egypt as well, and eventually, to be enslaved there for hundreds of years.
The midrash characterizes the family’s state of mind this way: “Yosef was occupied with his sackcloth and fasting [presumably out of distress over his enslavement]; Reuven was occupied with his sackcloth and fasting [either out of remorse for not managing to rescue Yosef or out of remorse for sleeping with his step-mother]; and Yaakov was occupied with his sackcloth and fasting [in mourning for Yosef].” What a bunch! All depressed and regretful and suffering.
But the midrash does not end there. It turns to God: “And the Holy One blessed be He was occupied with creating the light of the Messianic King.” The light of the Messianic King?! The midrash is referring to the messianic line of King David, which is traced back to Peretz, one of the twins born in this parsha to Tamar and Yehudah.
Amidst all this descent and sackcloth, the seed of the future Messiah is born! The Yehudah/Tamar story takes place right in the middle of the Yosef story. On one side of it, Yosef is thrown into the pit by his brothers, and on its other side, Yosef is thrown into another pit, the pit of jail, by Potiphar. If we imagine the parsha as one large pit, then the middle, the very bottom, is the story of Yehudah and Tamar. It is out of the very bottom of that pit of misery and descent that a tiny light of future hope emerges.
The Slonmier Rebbe, in his work, Netivot Shalom, speaks about this phenomemon as the kusta deheyuta, the “tiny speck of life” contained in a seed when it is about to sprout and blossom. A seed must first rot and almost completely disintegrate into the earth before it can sprout, says the Netivot Shalom. Out of almost complete absence comes this tiny spark of future life.
Chanukah’s lights, lit in the darkest part of the year, contain a similar message. Out of the blackest of nights will come light, out of the hardest of times will come life, the tiny inkling of change and hope for the future. Like Yaakov’s family, we all go through periods of intense darkness in our lives, periods where it seems that there is no bottom to the pit of despair, that the pain will simply go on forever. The seed of the Messiah, born in the pit of Yaakov’s family’s darkest moments, is a reminder not to give up hope, that it is in fact from within this darkness that seeds of future life are sprouted.
