Spiritual Responsibility of the Tzaddik

בפסוק אשר יאמר לכם תעשו פרש"י שצוה אותם למול.

“On the verse ‘Whatever he tells you, do,’ Rashi explains that he commanded them to circumcise themselves.”

The Sefat Emet notes that Rashi understands Joseph as instructing his brothers to undergo circumcision before receiving sustenance in Egypt.

וזה נחשב לו לחטא כמ"ש בסה"ק על שחתם אות מילה במצרים.

“And this was considered a sin for him, as is written in the holy books regarding his sealing the covenant of circumcision in Egypt.”

The tradition criticizes Joseph for binding the sanctity of the covenant to Egypt, implying he misapplied spiritual authority in that context.

אך נראה כי לאשר הי' צדיק נבדל לא הי' יכול לזון אותם בלתי שימולו.

“However, it appears that because he was a separate, elevated tzaddik, he could not provide them sustenance unless they were circumcised.”

The Sefat Emet suggests a defense: Joseph’s holiness prevented him from channeling divine blessing to those lacking the covenantal mark.

וכן הלשון במדרש איני זן את הערלים כו'.

“And so is the language of the Midrash: ‘I do not sustain the uncircumcised,’ etc.”

The Midrash explicitly supports this idea, presenting sustenance as spiritually contingent on covenantal readiness.

עכ"ז נחשב לחטא כי הצדיק צריך לסבול הכל ולמצוא תקנה עבור כל אחד כערכו.

“Nevertheless, it was considered a sin, for a tzaddik must endure everything and find a remedy appropriate for each person’s level.”

Despite the justification, the Sefat Emet concludes that a true tzaddik must accommodate all souls, guiding each according to their capacity rather than imposing uniform spiritual demands.

Summary: Joseph’s demand for circumcision is both defended and critiqued—rooted in his holiness yet flawed in its lack of accommodation, teaching that a tzaddik must sustain and uplift all souls according to their individual level.