Parashat Vayigash
First Aliya - 13 p'sukim - 44:18-30 The sedra begins with the dramatic confrontation between Yehuda and Yosef. Yehuda risks his life when he approaches the "Egyptian leader" in an attempt to save Binyamin. The first Aliya ends with the emotion-filled Yehuda's description of the feelings between Yaakov and Binyamin - "V'nafsho k'shura v'nafsho", and his soul is bound with his soul. [sdt] Yehuda confronted the as-yet-unrevealed Yosef as an equal, It can be said, that whenever one approaches a confrontational situation, it is best to think in terms of facing one's adversary on equal footing. Thinking oneself inferior will often create a self-fulfilling disadvantage. One will tend not to fight with sufficient determination because of the expectation of defeat. Feeling superior to one's adversary will often lead to over-confidence. Remember not to under-estimate your enemy... or yourself. [SDT] The Alshich asks: At the end of Parshat
Miketz, Yehuda is completely resolved to his (and his brothers') fate. The Egyptian viceroy has accused them of stealing his special chalice. Yehuda offers that the one in whose possession the cup is found shall be put to death and that the others wouldbecome slaves. When the cup is "found" in Binyamin's possession, Yehuda meekly submits (to the slavery suggestion). Yosef (as yet unrevealed to his brothers) nobly refuses Yehuda's offer and announces that he will take only the "culprit" as a slave - the rest of the brothers are free to return in peace to their father.That is the "cliff-hanger" ending of
Miketz. As long as Yehuda expected all the brothers to be enslaved, he viewed the events as G-d's punishment for the sale of Yosef. This he was prepared to accept. When it turned out that only Binyamin would be enslaved - the only one not to have been involved in Mechirat Yosef, Yehuda realized that this was not punishment forwhat they had done. Now his protective instincts and his promise and guarantee to Yaakov take over. Yehuda boldly faces this Egyptian ruler and he is prepared to risk all to save Binyamin. [SDT] Yosef heard his father referred to as "your servant - my father" ten times (5 from Yehuda and another 5 from the interpreter) and he did not object and/or reveal his identity to prevent the humiliation of his father. For this, commentators say, Yosef lost 10 years of life and died at 110. Second Aliya - 11 p'sukim - 44:31-45:7 Yehuda tells Yosef that Yaakov is likely to die if the brothers return without Binyamin. He adds that he has personally guaranteed Binyamin's return and "how can I return to my father without the lad..." Yosef cannot contain himself any longer and orders the room cleared of all "outsiders". He bursts with emotion and announces to his dumb-struck brothers that he is Yosef. Immediately, Yosef asks, "Is my father still alive?" Yosef repeats his shocking revelation and gives details so the brothers will believe what they are hearing. He then admonishes them not to be angry with each other, since it was G-d's plan that should be properly positioned to save his family from the famine. [sdt] Torah T'mima (the first TT, as we are fond to call it) brings the Gemara in Chagiga in the name of Rabbi Elazar who makes the following powerful observation: If the children of Israel were not able to respond to Yosef's short statement of reproach, imagine how more so it will be difficult for us to respond to G-d's reproach for the myriad wrong-doings as individuals and as a community. The sale of Yosef was a monstrous sin, regardless of how G-d planned things to turn out. We were slaves to Par'o because of it. So says the Midrash. [SDT] When Yosef finally reveals himself to his brothers, he makes the following compound statement: "I am Yosef - Is my father still alive?" Many commentaries ask why Yosef would ask that question at this dramatic moment - especially since he has been hearing about Yaakov from the brothers all along. Some see in it a short but powerful reproach to the brothers, as if to say, "is it possible that my father can still be alive after what you've put him through?" If this is indeed the meaning of his question, then Yosef too must bear some of the burden and shame, since he also caused Yaakov suffering by not having communicated with him that he was alive during his years as prime minister in Egypt. (Although there are various reasons given in the sources as to why Yosef did not inform Yaakov of his well-being, it is difficult not to throw some criticism in Yosef's direction.) Another interpretation suggests that Yosef might have assumed that his brothers had been lying to him about their father. They might have told him that Yaakov was alive to elicit sympathy, but he might have been dead. Therefore, now that he has told his brothers who he really is, Yosef asks the most important question on his mind - Is my father really still alive? Chassidic school of thought sees another message-meaning to Yehuda's statement: How can we go up to face G-d (after 120 years) without our youth? Does our behavior when we are/were young serve us well or embarrass us as we get older? It is easy to dismiss one's youth with a wave and a "you know how kids are", but it isn't that simple. Third Aliya - 14 p'sukim - 41:39-52 Par'o called Yosef TZOFNAT PA'NEI'ACH, not an easy name to explain. Commentaries offer a variety of explanations as to its meaning. In his unique style, R. Yaakov Auerbach z"l, in L'ORA SHEL TORAH, offers a few numeric suggestions, including this one... The name itself equals 90+80+50+400 (620) + 80+70+50+8 (208) = 828. The Torah says "And Yosef, he is the ruler..." (42:6). V'YOSEF HU HASHALIT = 6+10+6+60+80 (162) + 5+6+1 (12) + 5+300+30+10+9 (354) = 528. Even Par'o recognized that Yosef was instilled with RU'ACH ELOKIM, the Spirit of G-d. 200+6+8 (214) 1+30+5+10+40 (86) = 300. Yosef is the ruler of the land (528) who was guided by the Divine Spirit (300) was 528+300=828 = TZOFNAT
PA'NEI'ACH. Third Aliya - 20 p'sukim - 45:8-27 Yosef again tells the brothers that it wasn't they who sent him to Egypt, but rather it was G-d. He then sends them to bring their father down to Egypt (to Goshen) where the family will be well cared for during the remaining years of the famine. The brothers embrace and cry. Only then are the brothers able to talk to Yosef. Meanwhile, Par'o becomes aware of the reunion and offers his generous hospitality to the family. Yosef gives his brothers clothing, but gives Binyamin even more. Observation... Notice that once again a son of Rachel is being favored by being given a special garment. The first time, the results were disastrous for Yosef and his brothers. Why would Yosef even consider doing this? This same idea can be seen in Vay'chi. Yaakov favors Efraim over Menashe. Yosef gets very upset. Again we can say that the idea is not to avoid anything that would make one brother jealous, the other arrogant. Menashe & Ephraim showed praiseworthy characteristics in the way they handled their different statuses. This is oneof the reasons that we bless our sons "may G-d make you like Ephraim and like Menashe..." Yosef sends his brothers back to Yaakov with wagons (which is a personal coded message between son & father based on the topic they were studying at the time of the Sale of Yosef) and gifts. The brothers tell Yaakov all that has happened. He refuses to believe that Yosef is really alive, until he sees the wagons. Yaakov's spirit is revived.
Fifth Aliya - 20 p'sukim - 46:8-27 The Torah now lists the names of the "70 souls" (including Yosef and his sons) who went down to Egypt with Yaakov. (The seed is planted; the harvest many years hence will be the Nation of Israel.) Note the atypical mention of female offspring - Dina and Serach the daughter of Asher. Tradition attributes to her great longevity - she was the oldest person to leave Egypt, giving her the unique status as an eyewitness to the entire Egyptian experience. (maybe Yocheved too.) Notice the label of B'CHOR (firstborn) for Reuven, here and in other places in the Torah. Although Levi, Yehuda, and Yosef each ended up with a "feature" that we would identify with the firstborn, these roles being taken away from Reuven because of his shortcomings, he nonetheless is repeatedly identified as Yaakov's B'CHOR. The Seventy Souls... (Rashi says that Shaul was Dina's child (from
Sh'chem), raised by Shimon as his own) Remember that the "whole world" that came from No'ach was 70. We now find the same number in Yaakov's descendants. Their 70 became the Nations of the World. Our 70 became the Jewish People. Think about it.
Sixth Aliya - 17 p'sukim - 46:28-47:10 Yaakov sends Yehuda ahead, to complete preparations. Yosef sends a royal chariot for his father. When Yaakov and Yosef meet, Yosef embraces Yaakov and cries. Yosef then prepares (some of) his brothers to meet Par'o. It is a sensitive issue because Yaakov and family are shepherds (sheep being the deity of Egypt). Yosef presents his father and five of his brothers to Par'o. Par'o again offers the best of the land to Yosef's family. Par'o asks Yaakov how old he is. Yaakov replies that he has lived 130 bitter years and that he does not expect to live as long as his father or grandfather. Yaakov blesses Par'o and Yaakov takes his leave. G'MATRIYA - Par'o offers Yosef from the best of the land to settle his family. B'MEITAV
HA'ARETZ. Numeric value of that phrase is 2+40+10+9+2 (63) + 5+1+ 200+90 (296) = 359, same total as GOSHEN, 3+6+300+50=359. Baal HaTurim Seventh Aliya - 17 p'sukim - 47:11-27 Yosef sets up his family with the best the land has to offer. Meanwhile, the famine intensifies in Egypt. Yosef carefully controls the food supplies and before long has amassed for Par'o all the wealth, possessions and land (except for that of the clergy) of the people. Finally, the peoples of Egypt become slaves to Par'o in exchange for sustenance. Final 3 p'sukim are reread for Maftir.
14 p'sukim -Yechezkeil 37:15-28 The antagonism in the beginning of Parshat Vayigash between Yehuda and Yosef is the forerunner of the split of the Jewish People into the kingdoms of Judah and Israel (represented by Ephraim, Yosef's son). In this portion from the Prophets, G-d tells Yechezkeil to take two sticks - one marked for Yehuda and one for Ephraim- and hold them together until they merge. When the people ask the meaning of this, the prophet is to tell them about the reunification of the tribes. This reconciliation, which is also the theme of the sedra, will produce the One Nation that will once again be the "dwelling place" of G-d. We will know that, as will the nations of the world. As happy as is the reconciliation of the brothers, the haftara reminds us of rough times to come. [The Vayigash Homepage]
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