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, formed the foundation of a continuum which is part of today's
world dynamics! 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, still 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 to 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 declaration, "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 (see 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 will be designating for
his family will be 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” – “a’rev,”
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). This sequel of events culminates
with Yehuda's offering bringing great pleasure to the Father’s heart. Yehuda's
treatment of his brother Binyamin in the 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 (and brother), thus illustrating that the life of the
ancient forefather exemplifies what eventually comes to full manifestation and
fruition 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, that is the Jewish nation.*
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.
"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). Thus in the future of
the nation, YHVH will be using the very same word employed here by Yoseph when the
latter discloses himself to his brothers, since Yoseph is indeed in the
category of a prophet to whom YHVH makes 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 these 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 employs the words "she'erit,"
which is “remnant,” and "pleta," referring to “escape
or refuge,” thereby projecting on to the coming events. Thus, the final outcome
of the predicament of the soon coming famine and forced emigration, and later of
forced labor, enslavement and genocide, although potentially of great threat to
the Israelites’ very existence (possibly sustaining a mere “remnant”), will
actually culminate in a “great deliverance” in both quality and quantity. It is
in their host country that the family of Ya'acov will become a great multitude
(ref. 47:27). It seems that this seed, in order to increase greatly, requires
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 their 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 endangered by the famine and by lack of financial means
by which to obtain sustenance. In order to alleviate impending 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 to 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., Brooklyn , N.Y.
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