Just as Yosef made himself available to all who came in need of grain, capable educators must make themselves available to all who seek Torah knowledge.
The Torah in Parashat Miketz (42:6) describes Yosef as “ha-mashbir le-khol am ha-aretz” – the one who supplied grain to everyone who came to purchase provisions during the years of famine. He had overseen the storage of grain during the surplus years, and once the drought set in he oversaw the distribution of grain to the Egyptians and to foreigners who came to purchase food.
The Gemara (Sanhedrin 96) draws an association between the word “mashbir” used here in reference to Yosef, and the verse in Mishlei (11:26), “berakha le-rosh mashbir” – “blessings are upon the head of the distributor [of food].” The verse begins by warning that “monei’a bar yikevuhu le’om” – people will curse one who withholds grain, and then proceeds to promise blessing for one who freely dispenses grain. The Gemara, however, interprets the verse as referring not to one who provides food, but rather to one who teaches Torah. It states that one who withholds Torah knowledge from students is worthy of condemnation, whereas one who shares his knowledge is worthy of blessing. Based on the use of the word “mashbir” in this context, the Gemara establishes that one who shares his Torah knowledge will receive the blessings bestowed upon Yosef – the “mashbir.”
How might we understand this connection between Yosef’s distribution of grain and Torah instruction? Why is one who shares his knowledge compared specifically to Yosef?
The answer perhaps emerges from the context of the Torah’s description of Yosef as “ha-mashbir le-khol am ha-aretz.” The verse begins, “Yosef hu ha-shalit al ha-aretz” – “Yosef was the ruler over the land.” It seems that the Torah seeks to emphasize that despite Yosef’s stature as “ruler over the land,” he nevertheless concerned himself with “kol am ha-aretz” – each and every individual. Indeed, Chizkuni understands this verse as explaining that although Yosef was the ruler, he made a point of personally tending to each and every person who came to receive grain during the harsh drought that struck the region. This verse introduces the story of Yosef’s treatment of his brothers when they came to purchase grain, and in order for us to understand why the brothers came before Yosef, the Torah explained that Yosef dealt directly with everybody who sought food provisions, despite his stature as “ha-shalit al ha-aretz.”
On this basis, we can perhaps more fully understand the association drawn by the Gemara between Yosef and Torah education. The Maharsha, commenting on the Gemara, explains that the Gemara addresses the attitude a teacher should have toward weaker students. Chazal here condemn teachers who give up on less talented students and decide not to teach them, and praise those teachers who make their services available to students of all backgrounds and levels. Just as Yosef made himself available to all who came in need of grain, capable educators must make themselves available to all who seek Torah knowledge. They must follow the example of the “mashbir le-khol am ha-aretz,” and not view themselves as too important or distinguished to work patiently with less capable students.
(Based on a sicha by the Tolna Rebbe Shlita translated by R' David Silverberg)
