Each of the weekly Parashot (parashas) presents
a narrative that tells a story of individuals (and later of much larger
groups), describing their relationships, fortunes and misfortunes, travels and
battles, struggles and learning situations, instructions for living (the
‘Torah’) and much more. Every one of these stories also relates to the Elohim
of Yisrael. No doubt, there is a great deal to be gleaned from these accounts,
as indeed we do. Yet, an even more careful examination will reveal facts beyond
‘mere’ object lessons or annals of the past. These episodes that
occurred so long ago are found to be still relevant to today's world situations
and circumstances! And what's more, they
have a bearing on our very own lives. This thread of continuity, which ties the
biblical characters, their decisions and responses to YHVH – indeed, their very
lives - to ours, is what makes the Parashot so exciting and important.
With this in mind, we approach Parashat
Va'yigash. “Va’yigash” means "and he approached” or “drew
near," originating from the root n.g.sh (noon, gimmel, shin). At
the outset of the Parasha we see Yehuda "drawing near" to Yoseph.
Although in his blindness Yehuda does not recognize his brother, his new
'approach' (after having passed his tests) enables him to draw closer to his
sibling, albeit as mentioned, unawares.
As we saw at the end of last week's Parasha, Yehuda has been reformed
through some reflection and repentance. This, as well as some of his other
traits, to be discussed later, should inspire us with hope and anticipation
regarding his descendants, who are destined to follow in the footsteps of their
progenitor. Some day, they too will draw near to their long-lost, hidden
brother; not only the brethren from amongst the descendants of Yoseph, but also
to their greater and as of yet unrecognized Brother, Yeshua (see Zech.
12:10-13:2).
The words of this ‘greater Brother’ take on
special meaning in the context of the current story, a story that may be viewed
as a prophetic pattern relating to the collective destiny of Yehuda. Thus,
Yeshua’s words of truth, "no
man can come to [the Son], except the Father… draw him" (John
6:44), lend an added dimension to the first 16 verses of the Parasha (Gen. 44:
18-34 - Yehuda's monologue), where father is mentioned no less than 14
times. Surely this emphasis on ‘father’ represents and alludes to another
glimmer of hope for the progeny of Yehuda, in their tight adherence to the
Heavenly Father.
Yehuda's oft repeated "eved - servant”
(or literally “slave”), singular and plural and “adonie” (“my
master/lord”), in connection to himself and his family (ref. 44:18,
19, 21, 23, 24, 27 etc.), is indicative of the fact that Yoseph's dreams are
being fulfilled. But it also clearly foreshadows Yehuda's future attitude
toward his Master and Messiah. Following Yoseph's disclosure of his identity, the
latter beckons his brothers to come near to him – “g’shu” - of
the same root of va’yigash - and they respond by, again, “drawing near”
(45:4). Interestingly, the name of the land that Yoseph had designated for his
family was Goshen
In recent Parashot we have been following
Yehuda's process of learning about redemption. We have looked at the term
"arov," which is “guarantee” or “surety.” In his monologue addressing
Yoseph and presenting the case of Binyamin, Yehuda says: "For your servant became surety for the lad to my father,
saying, `If I do not bring him back to you, then I shall bear the blame before
my father forever'" (44:32 emphasis added). Among the many words derived
from this root, a.r.v (ayin, resh, vet/bet), we also find “pleasant” – “arev,”
as in…” Behold, I send My messenger, and he will prepare the way before Me…He
will sit as a refiner and a purifier of silver; He will purify the sons of
Levi… then the offering of Judah and Jerusalem will be pleasing – “arva”
- to YHVH" (Mal. 3:1, 3, 4, italics added). Here we encounter a sequel of
events at the end of which Yehuda's ‘offering’ no doubt brings great pleasure
to the Father’s heart. Yehuda's treatment of his brother Binyamin in this
Parasha, and the "eravon" (guarantee) that he is so faithful to keep,
speak of a future day, when Yehuda’s house will do so corporately.
“Drawing near” and “pledge” meet in a prophetic scripture penned by Yimiyahu
(Jeremiah), describing a day when Ya’acov’s tents will be restored (ref.
30:18), and when a Ruler of greater and nobler stature will come forth from the
midst of the nation. “He will draw close – “ve’nigash” – to Me,
for who is he who would pledge – “ve’arav” – his heart to draw
close – “lageshet” – to Me, says YHVH” (30:21 italics added). It is
no coincidence that these specific terms are strung together so many centuries
later, when reference is made to Yehuda’s greater Son, thus illustrating that
the life of the ancient forefather exemplifies what eventually comes to full manifestation
in his progeny, in this case Yeshua. But the ‘chain’ doesn’t stop there, we
have here an illustration of what will also be expressed in the future by Yehuda’s
natural offspring.*
In this second journey to Egypt Egypt we read: "Then he [Jacob] sent Judah Judah
Last week we read in 43:30-31 how Yoseph's "heart yearned for his brother; so Joseph made haste
and sought somewhere to weep. And he went into his chamber and wept there. Then
he washed his face and came out; and he restrained
himself." This time, after Yehuda's words, Yoseph is unable to restrain
himself any longer (ref. 45:1). In both cases the word for “restrain” is
"hit'apek" (a.p/f. k - alef, pey/fey, kof) and means, “to hold
in, restrain, be strong.” It originates from the same root that
serves the word "ah'fik” – “riverbed” - which restrains the water coursing
through it. On the earlier occasion, Yoseph's inner strength enabled him to
withhold his flow of emotions. This time
the ‘dam’ breaks, there is no restraint and the ‘ah'fik’ overflows with tears
as he makes himself known to his brothers) ref 45:1).
"Made himself known"
is "hitvada," of the root “yada” (y.d.a, yod, dalet, ayin) –
“to know.” “Yada” is a widely used verb. There are many levels of “knowing,”
including the knowing of great intimacy, such as in the physical/sexual
relations between husband and wife (e.g. Gen.4:1). However, “to make one’s self
known” is not used frequently. In Bamidbar (Numbers) 12:6 YHVH says: "Hear
now My words: If there is a prophet among you, I, YHVH, make Myself known to him in a
vision; I speak to him in a dream" (italics added). YHVH was using the
very same word employed here by Yoseph when he discloses himself to his
brothers, as he indeed was that prophet to whom YHVH had made Himself known.
"But now, do not therefore be grieved or angry with yourselves
because you sold me here; for Elohim sent
me before you to preserve life" (45:5 emphasis added). We already noted
that "sent" is the theme of the story of Yoseph. All the circumstances
that have befallen him have been part of YHVH's pre-determined plan to send him for His purposes.
Yoseph is a man with a mission, brought to light now by his own words -
"to preserve life." To make his point Yoseph repeats his own words
before his stunned brothers… "And Elohim sent me before you to preserve you a remnant in the earth, and to
keep alive before you a great escape" (45:7). Yoseph uses the words "she'erit,"
which is “remnant,” and "pleta," referring to “escape
or refuge.” The outcome of the predicament of the famine and forced
emigration, and later forced labor, enslavement and genocide, even though
potentially a great threat to the Israelites’ very existence (possibly
sustaining a mere “remnant”), was a “great deliverance” indeed, both in quality
and quantity. It is in their host country that the family of Ya'acov will
become a great multitude (ref. 47:27). This seed, in order to increase greatly,
seems to require foreign soil!
Several times in his monologue, while trying to plead Binyamin's case,
Yehuda makes reference to the death of Binyamin's brother (that is, to Yoseph),
to the possible death of Binyamin himself, and to the likely death of his
father (44:20, 22, 31). In the
narrative, which immediately follows, Yoseph's first, albeit rhetorical question
to his brothers, is whether his father is still alive (45:3). As we noted
above, Yoseph then declares that the purpose for his 'mission' was "to
preserve life" (v. 5 emphasis
added), and in verse 7, "to save you alive"
(emphasis added). When the brothers return home, they tell their father that,
"Yoseph is still alive"
(v. 26 emphasis added). After the initial shock, it says that "the spirit
of Jacob their father revived… and Jacob said, 'Joseph my son is yet alive: I will go and see him before I die'" (v. 27, 28 emphases added).
Thus death, and the threat thereof, which had colored the first part of the
Parasha, is offset by life and revival in the 'counter' text. Almost from the
start, the story of Yoseph and his mission portends the themes of impending
death followed by survival. At the end of the Parasha, we once again encounter
this topic, woven neatly into the fabric of the text. In the narrative that
deals with Ya'acov and his family's reunion with Yoseph, in chapter 46, we
read: "And Israel
Next, we see Yoseph's interaction with the hungry Egyptian populace,
whose lives are greatly threatened by the famine and by lack of financial means
by which to obtain sustenance. In order to alleviate the impending threat of
death, these people pay for their supplies with their land and labor (as they
have already used up their livestock for that purpose, ref. 47:16, 17). Their words
express the same vocabulary: "Wherefore should we die before
your eyes, both we and our land? Buy us and our land for bread, and we and our
land will be servants unto Pharaoh: and give us seed, that we may live, and not die, and that the land be not desolate" (47:19, see also v.
15, emphases added). Yoseph complies with their request, adding that a fifth of
the purchased sustenance is to be handed over to Par'oh (v.
23,24). "And they said, 'you have saved our lives'" (v. 25
emphasis added). Next week's Parasha, which actually focuses on Ya’acov’s
death, starts with the words, "And Jacob lived…" (emphasis
added), being also the name of the Parasha (although some translations use
“dwelt” for “lived”).
We cannot
depart from this week’s reading without pausing to look at the scene of
Elohim's last (recorded) appearance to Ya'acov. On his way down to Egypt Israel Egypt Egypt Egypt Egypt
- This
is not to dismiss the fact that Yoseph is also a prototype of Messaih
- Studies in Bereshit, Nechama Leibowitz, trans. Aryeh
Newman. Eliner Library, Department for
Torah Education and Culture in the Diaspora. Hemed Books Inc.,
