Parashat Vayigash 5770

The Profound Word

Howard S. Joseph

http://TheProfoundWord.com

Joseph, The True Family Leader

Over the past few weeks the Torah portions have been replete with lengthy eloquent speeches and dialogues that are unique in Biblical literature. We hear from Jacob, Joseph, Judah and Pharaoh. Their words have been subject to detailed analysis and interpretation over the centuries to tease out every subtle meaning, every hidden message, every hint as to what is going on in the minds and hearts of the participants.

Maybe the most dramatic and tension filled of these confrontations is that which opens our parashah today between Joseph and Judah as the story reaches its conclusion. Joseph, still hidden behind the image of the ruler of Egypt, trying to assess the true feelings of his brothers; Judah trying to figure out why all this is happening to them and not to any other of the many shoppers in Egypt during this time of famine. Maybe he already suspects that some dramatic and disruptive revelation will soon emerge. He demonstrates great courage as he rises to confront the injustice that is directed at his family.

At the end it turns out that the wise ruler of Egypt is none other than the long lost Joseph! All of Joseph’s talents have emerged over the decades to the great benefit of Egypt. Joseph was correct in his dreams: Jacob was correct in the confidence placed in him.

Joseph insists that his father and family join him in Egypt. Jacob is very nervous about this. Rather than jump at the chance of reunion with Joseph, he hesitates. We can expect him to wonder who exactly Joseph has become. Yes, Joseph’s ultimately peaceful nature remains for he does not wreak violent revenge against the brothers who sold him into slavery. That is a good sign.

But is Joseph still committed to the unique identity and destiny of Israel? Or has he assimilated into Egyptian society which welcomed him and gave him the opportunity to shine?

The initial message from Joseph is encouraging:

Gen 45

1 Then Joseph could no longer control himself before all his attendants, and he cried out, “Have everyone leave my presence!” So there was no one with Joseph when he made himself known to his brothers. 2 And he wept so loudly that the Egyptians heard him, and Pharaoh’s household heard about it.

3 Joseph said to his brothers, “I am Joseph! Is my father still living?” But his brothers were not able to answer him, because they were terrified at his presence.

4 Then Joseph said to his brothers, “Come close to me.” When they had done so, he said, “I am your brother Joseph, the one you sold into Egypt! 5 And now, do not be distressed and do not be angry with yourselves for selling me here, because it was to save lives that God sent me ahead of you. 6 For two years now there has been famine in the land, and for the next five years there will not be plowing and reaping. 7 But God sent me ahead of you to preserve for you a remnant on earth and to save your lives by a great deliverance.

8 “So then, it was not you who sent me here, but God. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt. 9 Now hurry back to my father and say to him, ‘This is what your son Joseph says: God has made me lord of all Egypt. Come down to me; don’t delay. 10 You shall live in the region of Goshen and be near me: you, your children and grandchildren, your flocks and herds, and all you have. 11 I will provide for you there, because five years of famine are still to come. Otherwise you and your household and all who belong to you will become destitute.’

12 “You can see for yourselves, and so can my brother Benjamin, that it is really I who am speaking to you. 13 Tell my father about all the honor accorded me in Egypt and about everything you have seen. And bring my father down here quickly.”

27 When they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived.

Hope returns to Jacob. Jacob as father is thrilled about the turn of events. But what about to Israel? Israel may not be lost. Joseph will secure their physical existence. But the spiritual destiny is what is uppermost in Jacob’s mind. They will live separately in Goshen, but what does that mean? Is it a positive separation policy to preserve their identity or only a reaction to some apparent exclusive Egyptian cultural ways which included the custom of not eating with strangers?

Here Neziv offers one of his most striking original interpretations.

Gen 46

1 So Israel set out with all that was his, and when he reached Beersheba, he offered sacrifices to the God of his father Isaac.

2 And God spoke to Israel in a vision at night and said, “Jacob! Jacob!” “Here I am,” he replied.

3 “I am God, the God of your father,” he said. “Do not be afraid to go down to Egypt, for I will make you into a great nation there. 4 I will go down to Egypt with you, and I will surely bring you back again, and Joseph will place his hand on your eyes.”

How is God reassuring Jacob? What is the message? So what if ‘Joseph will place his hand on your eyes?’

Of course, the word for ‘eyes’ is here ‘ein’ in the plural: ‘einekhah.’ Neziv cites the comment of Abraham Ibn Ezra that this refers to Jacob’s death: Joseph will close his eyes for him. But how does that comfort Jacob’s anxiety about the future of the nation?

Neziv follows the earlier commentators Rashbam and Seforno in understanding the ‘hand’ as Joseph’s power and ability as symbolized by his hand. Then he adds:

This is a wondrous promise concerning the essential survival of the nation in Egypt. The meaning of ‘einekhah’ [your eyes] are the hopes and unique vision that Jacob sought. This is explained in Deuteronomy as ‘Israel shall dwell in safety and alone, [according to] the vision of Jacob….’ The meaning of safety is to be at peace and with love among others as was Jacob’s supreme value…. ‘Alone’ means not to integrate more than necessary with the nations of the world…. In Egypt the vision of Jacob was only guarded through Joseph. That is, the safety came through Joseph’s commitment to kindness and great love…. Aloneness came through Joseph’s clearing of Goshen for them….

Jacob was returning to the Joseph of his dreams, to the son who shared his dreams and had the power, position and ability to execute them. Yes, his spirit was indeed revived. After a long, hard and bitter life – as he later explains to Pharaoh, – Jacob may find fulfillment of his deepest aspirations and lifelong search.

This would be a profoundly satisfying ending for all the years of struggle.

Shabbat Shalom
Hayyim Shemuel Yosef

Tevet 9 5770
December 26, 2009

My question is about the continuation of the story about the relationship between Hagar (Keturah) and Abraham. The Torah tells us that Abraham ” took a wife whose name was Keturah”; as we saw in your commentary, Rashi equates Keturah with Hagar. A few psukim later, however, the Torah tells us that Abraham gave gifts to “the children of the concubines”. (Rashi notes the the word concubines is spelled defectively indicating that the Torah really means just one concubine, Hagar). There is, however, a contradiction that we need to try to resolve: if Abraham had taken Keturah as “wife” then why are their children called those of “concubines”? Rashi makes a point suggesting that they may have gotten married without a ketubah, which, as he says, was the practice when a man married a concubine. Even so, the difficulty still remains because the Torah calls Keturah Abraham’s wife in the first place!

One solution may be that Abraham had a prophetic insight and foresaw the important role that Midian would play in helping Israel in the future. Moshe was taken in by the Midianites after fleeing Egypt and he married Zipporah, the daughter of Jethro, the Midianite high priest. In order to make sure that Midian would be in this position to help Israel in the future, Abraham had to separate him from Isaac. However, it would not have seemed right to send off only Midian but not the other 5 children whom Keturah bore to Abraham.
The importance of this separation may be alluded to by the word “plagsim”.

Immediately, after this event, i.e. the separation of Keturah’s children from the family, the Torah tells us that Abraham dies. Indeed, his mission now was accomplished. Having ensured that Isaac would have friends and allies in the world (Midian) who would come to his aid in times of need, Abraham could pass on.

Have a safe journey and shabbat shalom