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Parshas Vayigash – The Trait of Reconciliation
By: Rav Dov Lipman
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this Shiur This week’s Parsha deals with the reunion and reconciliation between Yosef and his brothers. What changed to enable this to transpire? Earlier, the brothers had viewed Yosef as a threat to the developing nation’s spirituality. Despite all the pain and anguish to Yaakov they felt it was imperative to save the fledgling nation by ridding themselves of Yosef. (See essay on Parshas Vayeishev) Why, then, would they suddenly be willing to accept Yosef into the fold so easily in this Parsha? Even more perplexing, Yosef certainly understood his brothers’ hostility towards him. They had perceived him as a threat to the nation, considered killing him, and, ultimately, decided to sell him into slavery, instead. How, after all that, could he now reveal himself to them? After all, his involvement in the outside world and his removal from spirituality was now at an outrageous level. The potential leader of the Jewish nation was now the leader of the pagan people of Egypt! Surely the brothers would disown him or possibly even kill him now.
A closer look at the beginning of the Parsha might shed some light on this issue. Last week’s Parsha ended with Yosef and Yehuda in midst of discussing the fate of the brothers. This makes the beginning of this week’s Parsha, “And Yehuda came close to him (Yosef) and said to him…,” very puzzling. They were already in middle of talking so why were words of introduction needed prior to Yehuda’s response to Yosef?
A closer look at this first verse of the Parsha yields several additional questions. First, what is the significance of the word “Vayigash” to describe Yehuda’s coming close to Yosef as opposed to the more common root, “karav?” Second, why does it say that Yehuda came close “ailav” - “to him” without either identifying Yosef by name or using the word “lo,” which is more consistent with the Torah’s usual style? Finally, why does Yehuda say that he wants to speak “into the ears of Yosef?”
The Ohr HaChayim maintains that kings generally sit with advisors and officers in front of them. A person desiring an audience with a king would stand outside this human barrier. Yehuda, following this protocol, began his dialogue with Yosef outside the barrier. As this Parsha begins, Yehuda breaches that barrier and stands close to the king. He does this in order to insure that no one other than the king hears what he is saying. That is why it specifically mentions the “ears” of Yosef since Yehuda’s intent was that no one else would hear what he was saying. This approach also explains why it says “to him” since that emphasizes that Yehuda’s words were said in a way that prevented others from hearing. He spoke “to him” and him, alone.
According to the Ohr HaChayim, Yehuda did not want anyone to hear what he was saying lest they sentence him to death for successfully reversing the plan of a king-like figure. The Kli Yakar also suggests that Yehuda had a different reason for whispering to Yosef. Yehuda intended to accuse Yosef of entrapping the brothers by placing the silver cup in their belongings thereby ostensibly embarrassing Yosef. If this accusation were made publically, Yosef would likely react with greater anger. Thus, Yehuda spoke quietly and privately to Yosef .
The Netziv also understands that “the ears” captures the fact that Yehuda was whispering to Yosef and that this is the reasoning behind Yehuda’s “coming close” to him. He explains that Yehuda was asking Yosef to change the decree and to imprison him instead of Binyamin. Only a king can overturn such a decree. Yehuda tells Yosef that “you are like Pharaoh” in this opening verse thereby hoping this would convince Yosef to overturn the decree. However, since this comparison could be construed as disrespectful to Pharaoh, there was no way Yehuda could make such a suggestion or that Yosef could accept it if others heard this.
While none of these commentaries deal directly with the word “Vayigash,” the concept of Yehuda breaking through the barrier of officers as described by the Ohr HaChayim is reflected by the force implied in this word.
The Midrash teaches that the word “Vayigash” has three possible meanings. One opinion says that it means going to war, another appeasement, and a third that it means prayer. Rabbeinu Bechaya suggests that Yehuda did all three of these in this instance. According to this and all of the above, Yehuda has shown remarkable character and wisdom in dealing with this foreign king. He acted with force as indicated by the threats of war. At the same time he offered appeasement as an option. He pushed his way past the officers in order to have a private dialogue with Yosef thus insuring Yosef’s acceptance of his proposal. This would also afford protection from the officers who were there.
All of this demonstrates that “Vayigash” is doing more than simply relating what took place. The tension between the brothers and Yosef, as we mentioned in earlier essays, revolved around the issue of involvement with outside societies, worldly wisdom, comfort with functioning in the world, and the like. Perhaps, seeing Yehuda’s display of worldly wisdom, sophistication, and overall ability to function in the outside world reassured Yosef that the brothers might now appreciate who he became and how he attained the ultimate balance in life. Yehuda’s behavior did not resemble the reckless and violent knee-jerk reaction we last saw from the brothers when dealing with conflict with the outside world as displayed in Shimon and Levi’s actions against Shechem. Perhaps Yosef’s 22 year absence served as a force for change which now allowed them to appreciate his new role. The word “Vayigash” provides great insight into Yosef’s willingness to embrace his brothers and to trust them despite their earlier dispute and abuse.
As for the brothers, reconciliation could only occur if they somehow understood that Yosef was no longer a threat and did not go to extremes in his pursuit of the outside world. Perhaps their initial “fright” when Yosef revealed himself (45:3) stemmed from the fact that at first glance, Yosef had gone way beyond what they ever could have imagined in terms of involvement in the pagan world – reaching the point where he was leader of Egypt. In fact, the Midrash Tanchuma teaches that Yehuda’s initial emotions were to kill Yosef – perhaps because of this fear. However, as Yosef continues his monologue, he reveals that, in fact, he is a servant of G-d and was not a threat to the nation at all. Yosef speaks over and over again about G-d and His involvement in the running of the world: “…G-d sent me before you.” (45:5), “And G-d sent me before you…” (45:7), “And now you did not send me here but G-d did…” (45:8), “…G-d made me master of all of Egypt…” (45:9)
Aside from speaking about G-d’s involvement in this story, Yosef also reveals something else even more important. In verse 10, Yosef tells the brothers “And you will live in the Land of Goshen…” This was a clear statement of Yosef’s understanding that it was not good for the spirituality of his family to live in Egypt. Involvement in the world is one thing, but one must also find ways to insure that the values and ideals of that world do not penetrate the Jewish soul. Once the brothers heard that pronouncement, together with Yosef’s declarations that G-d runs the world, they could reconcile and live in harmony as a family once, again.
This story teaches a very powerful and relevant lesson. Despite the great disdain which motivated the brothers to sell Yosef and cause their father so much pain and despite being responsible for his years of servitude, imprisonment and separation from his father, the moment they clarified that the basis of their legitimate dispute was no longer an issue, they all managed to put aside any personal ill will and reconciled.
We live in a world where differing philosophies abound. We are subjected to politics in schools and shuls. Tension within families and at work can overwhelm us. Often there are no logical reasons for ongoing disputes. People internalize and personalize disagreements and are never willing to concede that the issue has been resolved. This prolongs the tensions and divisions forever. Unfortunately, even within the Torah community different groups with varying customs and approaches co-exist uncomfortably. We can debate issues and hope to grow stronger as a result. However, personalizing the differences and harboring negative feelings only serve to prolong our disunity and fractionalization. May we learn from Yaakov’s sons to seek ways to minimize the intensity of the conflicts we have, to eagerly anticipate the end of such disputes and tensions, and be strong enough to concede and reconcile when the appropriate time comes.
| Additional shiurim
from this category can be found in: |
Parshat Shavua (Vayigash) |
| Uploaded: | Tuesday, November 20, 2007 by moshe |