Vayighash 5771

Parshah Vayighash
Genesis 44:18-47:27 Ezekiel 37:15-37:28

Having had his men frame Benjamin for the theft of a silver goblet, Judah steps forward to plead for him. This stepping forward is reflected in the title of the parsha Vayighash which means "And he approached/came near".

Judah appeals to the suffering of his father Yaakov mentioning he has already lost a son (Yosef) Judah offers to "abide instead of the lad a bondman" (44:33).

Should one ask why Yosef makes it so difficult for his brothers, One answer is given by Rabbi Yitzchok A. Breitowitz who cites The Ramban (Nachmanides) as suggesting that "Yosef perceived his dreams as a Divine mandate. His dream, years earlier, that 11 stars bowed to him made it essential for Benjamin, the 11th brother, to descend to Egypt as well and acknowledge him as ruler."

Interestingly, it is Judah and not one of his older brothers, Judah a child of Leah, who steps forward. Rabbi Neal J. Loevinger, whose drash I greatly admire, explains that midrash (Tanhuma, Vayyigash: 9) suggests "Judah's experience of grief [For the loss of his own sons] and bereavement was also the sources of great spiritual growth and evolving selflessness."

It had also been Judah in (37:26) who voiced the idea of selling Yosef into slavery. However, Judah doesn't realize it is his brother. Perhaps, Judah is simply the best 'lawyer' of the brothers; plea bargaining as it were for Benjamin.

Judah's words certainly hit their mark.

Powerfully moved by this pleading, Yosef sends the Egyptians away and reveals himself to his brothers. Rashi suggests that Yosef doesn't want the Egyptians to know what his brother's did to him. I also read that this was twenty-two years after he was sold into slavery but I can't verify the way that was determined.
Yosef forgives his brothers and tells them with great emphasis:

45:5 And now be not grieved, nor angry with yourselves, that ye sold me hither; for God did send me before you to preserve life.
45:6 For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest.
45:7 And God sent me before you to give you a remnant on the earth, and to save you alive for a great deliverance.
45:8 So now it was not you that sent me hither, but God;

Incidentally, this is a strong argument for predestination and for the belief that all evil is part of a grand design. It is tempting to digress on the subject. More interesting is the idea, that Judah was not 'free' to plead for Yosef as he does for Benjamin because he had not yet 'experienced' a father's loss. (Far from the subject, I have recently contemplated a new theory that we do have free will but that G*d's miracles can completely change us, our values, and our experience. Ultimately, I feel that our lives are meaningless if they are 'free' of faith; if they do not strive to be just as is G*d's will. May we learn serenity and stop seeking to understand and control everything. Our faith and our beings are forever imperfect but G*d was, is, and will be forever perfect.)

Both Judah and Yosef's confessions are seen as indicative of the harmonizing power of confession especially valued by Hassidim like the Bratlavers. (I have began reading the Tzadik Adin Steinsaltz's little volume on the Tales of Rabbi Nachman and am profoundly moved by it.)

Enough digression!!!

There is a great feeling of relief as Yosef reveals himself to his brothers, but they don't get to say a word and their reactions aren't noted. One fails to see how Yosef can be so emotional but they are not given a word. This idea was in my mind when I read from Rabbi Steve Greenberg that "Rabbi Levi Yitzchak of Berdichev said Yosef is like God in this scene and Judah represents Israel."

With the Pharaoh's good will Yosef's family is invited to settle in Egypt (in Goshen). Still eerily silent they must return to Canaan. "And they told him, saying: 'Yosef is yet alive'" (45:26)

Yaakov is stunned and overjoyed by the news. Before going to Egypt, Yaakov offers sacrifices at Beer-Sheba and G*d speaks to him:

"I am God, the God of thy father; fear not to go down into Egypt; for I will there make of thee a great nation. I will go down with thee into Egypt; and I will also surely bring thee up again; and Yosef shall put his hand upon thine eyes." (46:3-4)

One should also note the use of the phrase "Here I am" which is also used with the other Avot. (46:2).

The move occasions an updated genealogy (46:8-27) with "threescore and ten" decedents of Yaakov. List includes first mention of grand children of Yaakov.
Pharaoh permits Yosef's family to settle in Goshen. Yaakov Blesses Pharaoh but the blessing is not specified. This episode is brief but much is made of it by the Rabbis. The Pharaoh asks after Yaakov's age and Yaakov tells him he is 130 but not as old as his fathers had been.

The significance of this exchange and the blessing are unclear. Are these simple greetings? Why would Pharaoh care about Yaakov's age? More importantly what was the blessing!?!

Regarding 47:8-9, Rabbi Hirsch suggests "It is only with a few select people that each day is full of importance and is considered by them as having a special meaning. A really true human being does not live years, but days…. Thus Pharaoh, too, says here: "How many are the days of the years of your life?" And in putting the question "How old are you?" in these words, he reveals the deep impression the dignified behavior of Yaakov has made on him."

That question remains open though perhaps I shall have occasion to learn more of it.

As the parsha closes the famine itself is a transformative force that changes the entire Egyptian society. "Money failth" (47:16), having used all money to buy food the Egyptians switch to trading cattle for grain. The next year, however, they have no more cattle. Then they trade their land and finally their freedom for food. Yosef accepts their bond to provide 1/5 of all work to pharaoh.

The parsha ends with Yaakov nearing death. He makes Yosef swear "bury me not, I pray thee, in Egypt." (47:29) The other brothers are again strangely absent perhaps marking Yosef out for leadership of the family.

In the haftorah (Ezekiel 37:15-28). The "Reunion" of the brothers is compared to the reunification of the two kingdoms.

Nancy Ruben summarizes the history nicely, "The division of Israel into two kingdoms--a northern kingdom associated with the tribe of Ephraim (Son of Yosef), and a southern kingdom associated with Judah--took place in approximately 922 BCE, due to unresolved power struggles that followed King Solomon's death. The northern kingdom was destroyed and sent into exile by the Assyrians in 722 BCE; The southern kingdom was exiled to Babylon in 586 BCE. Ezekiel's prophecy was delivered sometime in the sixth century BCE, while in exile in Babylon."

Taken as a whole, parsha Vayighash narrates the reconciliation of the brothers. As suggest above, this reconciliation reflects each of our individual struggles and the long struggle of the Israelites. For Yosef not to revenge himself and enslave his brothers demonstrates a moral superiority. This is not an “eye for an eye.” The force which allows him to rise above the wrongs done to him is the same force that moves Yaakov to Egypt. Yosef himself forgives his brother's based on a belief that G*d's purposes were hidden when he was imprisoned.

As Isaiah writes in I37, "He [G*d] also is wise, and bringeth evil, and doth not call back His words; but will arise against the house of the evil-doers, and against the help of them that work iniquity."

We suffer evil not understanding fully G*d's plan. May that which we cannot forgive be destroyed and may we learn to forgive all that we can to do G*d's work of making good in the world. G*d grant us patience, hope, and strength. Amen.