Parshat Vayigash [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 13 p'sukim - 44:18-30 The Torah notes on the opening words of the sedra explain what was going on. KADMA V'AZLA R'VI'I, ZARKA MUNACH SEGOL (see top row of the ParshaPix, above). The 4th (son) went forward (to confront Yosef), because he had thrown away his place among the Chosen (Nation) (by guaranteeing Binyamin's safe return) - attributed to the GR"A SDT: The Alshich asks: At the end of Parshat Mikeitz, Yehuda is completely resolved to his (and his brothers') fate. The Egyptian ruler 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 would be slaves. When the cup is "found" in Binyamin's possession, Yehuda meekly submits (to the slavery suggestion). Yosef (as yet unrevealed) nobly refuses Yehuda's offer and announces that he will take only the "culprit" as a slave - the rest are free to return in peace to their father. That is the "cliff-hanger" ending of Mikeitz. At the beginning of Vayigash, Yehuda changes from the lamb awaiting slaughter, to the lion which becomes the hallmark of his tribe, risking his life in his confrontation with the enigmatic Egyptian leader. What caused the change in Yehuda's demeanor? 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 could and would accept. When it turned out that only Binyamin would be enslaved - the only one not involved in Mechirat Yosef, Yehuda realized that this was not punishment for what they had done. Now his protective instincts and his promise to Yaakov take over. Yehuda boldly faces this "Egyptian" at the beginning of Vayigash and is prepared to risk all to save Binyamin. 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, a younger age than any of his brothers. SDT: Chassdic masters see a "layer of messages" for us beneath the wording of Yehuda's plea. "...and (if) he leaves his father, he will die." If a person abandons his Father (G-d), forsakes the Torah, then he will die a spiritual death. Did you ever notice that when Yosef interegated the Brothers, he asked them if they had a father or brother. Not if they had a mother. Baal HaTurim says it was because he knew that their (and his) mother had already died. Let's call this even a subconscious omission. The Torah tells us of Rachel's passing. According to Tradition, Leah died about six years after Rachel did. By the time of the sale of Yosef, both were long gone. Here's a thought... When they were younger, and when they perceived that Yaakov loved Yosef above all, the brothers were dangerously jealous. Here, Yehuda speaks of the special love bond between Yaakov and Binyamin, and does not seem to be jealous, but rather protective (and fond) of the other son of Rachel - Yehuda's mother's rival. T'shuva? Maturity? Some of both?
Levi - Second Aliya - 11 p'sukim - 44:31-45:7 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, with 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 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. The Midrash says: G-d said - You sold your brother into slavery. I swear by your lives that every year you will say, AVADIM HAYINU L'FAR'O B'MITZRAYIM, we were slaves to Par'o in Egypt. 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?
Shlishi - Third Aliya - 20 p'sukim - 45:8-27 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 (specifically, 5 sets of clothing and 300 silver pieces). The "solution" to the problem of the brothers is not reached by avoiding difficult situations. If there is true repentance, then the brothers can be given the exact circumstances to show their change of heart. Seeing things in a proper perspective, the extra gifts to Binyamin do not evoke the jealousy of the brothers; they have repented. This same idea can be seen in Vaichi. Yaakov favors Efrayim 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 and Efrayim showed praiseworthy characteristics in the way they handled their different statuses. This is one of the reasons that we bless our sons "may G-d make you like Efrayim 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.
R'vi'i - Fourth Aliya - 8 p'sukim - 45:28-46:7 Rashi also points out that G-d promised that Yaakov would be brought back to Eretz Yisrael for burial. The promise of becoming a great nation was not enough to calm Yaakov. SDT: In explanation of why Yosef never communicated with his father in all the years of separation, one commentary suggests that had Yaakov known about the sale of Yosef, he would have considered his sons in violation of the Torah's prohibition against kidnapping. Therefore, Yosef had not told his father what had happened.
Chamishi - Fifth Aliya - 20 p'sukim - 46:8-27 THE SEVENTY SOULS... 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 first born, these roles being taken away from Reuven because of his shortcomings, he nonetheless is repeatedly identified as Yaakov's B'CHOR. Reuven (1) and his sons Chanoch (2), Palu (3), Chetzron (4), Carmi (5);
Shishi - Sixth Aliya - 17 p'sukim - 46:28-47:10 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 (having done so when first presented to Par'o - Rashi says that these were courtesy greetings to royalty) and Yaakov takes his leave. Rashi brings a Midrash that says that Yaakov’s bracha to Par’o was that the Nile should rise above its banks when he approaches it. And so it was, from then on.
Sh'vi'i - Seventh Aliya - 17 p'sukim - 47:11-27 Yaakov's family flourishes greatly. As mentioned earlier, this is the only sedra that does not end with a parsha break. The significance of this is explained by the commentaries of the opening pasuk of next week’s sedra. 3 p'sukim are reread for Maftir.
Haftara - 14 p'sukim - Yechezkeil 37:15-28 will be united, the people will all keep Torah and mitzvot, the people will return to Eretz Yisrael from the far-flung places of their dispersion, and the Beit HaMikdash will stand in Jerusalem forever, BIMHEIRA B’YAMEINU AMEN. [The Parshat Vayigash Homepage]
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