This Shabbat we study the Parshah Vayigash, meaning “And he approached” (Genesis 44:18).  Judah approaches Joseph to plead for the release of Benjamin, offering himself as a slave to the Egyptian ruler in Benjamin’s stead. Upon witnessing his brothers’ loyalty to one another, Joseph reveals his identity to them and inquires if Jacob is still alive. The brothers are overcome by shame and remorse, but Joseph comforts them. “It was not you who sent me here,” he says to them, “but G-d. It has all been ordained from Above to save us, and the entire region, from famine.”

The brothers rush back to Canaan with the news. Jacob comes to Egypt with his sons and their families—70 souls in all —and is reunited with his beloved son after 22 years. On his way to Egypt he receives the divine promise: “Fear not to go down to Egypt; for I will there make of you a great nation. I will go down with you into Egypt, and I will also surely bring you up again.”

Chabad.org

Joseph wasn’t just rich; he was fabulously wealthy. Viceroy of Egypt, chief financier of Pharaoh, placed in charge of taxation and sanctioned by law to take a cut off the top on every financial transaction, he could easily have been forgiven for indulging in the temptation to let his bankroll control his brainwaves. If absolute power corrupts absolutely, can you imagine the temptations implicit in being simultaneously invested with wealth, might and brains? What couldn’t he do—and, more ominously, what could possibly stop him from doing so?

That Joseph managed to overcome these moral challenges is admirable; that he managed to utilize his talents for the common good is commendable; that he managed to triumph over the injustices that he had personally suffered and still approach the world with integrity is remarkable. Joseph had suffered horribly. Kidnapped as a youth and sold into slavery, he had been left decaying in a dungeon for years, the victim of false accusations. No one would have been surprised had these assaults on his person and spirit left Joseph with a twisted personality, determined to take his every revenge on a cruel world.

Joseph’s ability to disregard these insults to self, and to set about saving the world from famine, is commemorated to this day. The Jewish people as a whole are compared to Joseph, and we are enjoined to emulate him, the “great provider” (Psalms 80:2).

Without Joseph’s example, most of us would at best hope to maintain a muddled equilibrium on our journey. Play it safe. Don’t stick your head up too high, in fear of getting it blown off. Live life small. True, the highs are not so stupendous, but neither will the troughs be too intimidating.

It takes a Joseph to demonstrate the strength of character we must aspire to, to live a life of faith, nobility and courage, even in times of hardship and poverty, and to keep the faith even when the good times are rolling.

From an article by Rabbi Elisha Greenbaum

Eventually, Joseph told his brothers, “Although your intentions were to harm me, G-d’s intentions were for the good.” In a way we cannot possibly imagine, looking from Above, everything is good. Whatever evil we perceive in the world is subjective. Even the times we mess up and send our life story in a sharp downward spiral—even those stories are ultimately for the good. And, quite the contrary, the best things eventually come from our worst blunders. All it requires is that we learn our lesson, accept the blame, and resolve to do things right from now on. That done, all the wondrous good in this story of your life begins to break through the clouds.

Rabbi Tzvi Freeman

Our patriarch Jacob possessed an all-comprehensive soul which compounded the souls of all Jews. “Jacob” thus stands for every single Jew, and his descent to Egypt alludes to Israel’s descent into galut (exile), including the present galut. Our sages thus said (Bereishit Rabba 16:4) that “all the kingdoms of the world are referred to  as Mitzrayim (Egypt), because they metzirot (distress) Israel.” From our parshah it follows then that even in our present galut we are not alone. The Almighty is with us, as it is said, “Wherever they were exiled, the Shechinah (Divine Presence) is with them” (Megilah 29a). Moreover, “In all their affliction, He is afflicted” (Isaiah 63:9): He Himself suffers their affliction, as it were. Thus, just as Israel is unable to bear the affliction of the galut, so, too, as it were, with the Almighty. Surely, then, He shall hasten the redemption, for as we leave the galut so will He, as stated in our text, “I will also bring you up again.” 

From an article by Rabbi J. Immanuel Schochet

My whole family had sat down for lunch when the driver of the school van peeked through the door. This was a common occurrence in my house; we had Hebrew school that day. In order for the driver not to needlessly drive to a student who wasn’t going to school, parents would notify us and we would pass the information to the driver.

“Oh, yes! Nancy called and said the kids are not coming today,” I answered promptly. “Oh, really?” asked my father, glad to see that I was “responsible” enough to be part of the family communal work and relieved at the same time because Nancy’s house was the farthest away, and I had saved the driver a big shlep by notifying him before. I was 8 or 9 at the time.

The only thing my father didn’t know was that a few days earlier, I had had a fight with Nancy’s daughter and didn’t want to see her again at Hebrew school, so I thought that I had found a good solution. Just one little lie can’t do much damage, I thought. But it could.

As soon as all the kids arrived at school, Nancy called my father, complaining that the school van never came to pick up her kids. It didn’t take long for him to realize what I’d done. I still remember his words and the shame I felt right there, next to the ping-pong table. “Because of you, two Jewish kids are not learning Torah today!” he rebuked me.

Nancy and her kids never knew the real reason for the incident; my father apologized and sent the driver back to their house. Nancy’s kids and I are friends to this day. Many years later, I reminded my father of that episode, but he absolutely doesn’t recall anything like it.  I don’t know if my father expected me to understand the importance of Jewish education, but I do know that that was one of the strongest lessons I ever learned.

The everlasting message of Parshat Vayigash, is similar. The opening sentence begins, “Judah approached Joseph.” Jacob and his family lived peacefully in the Land of Israel until a great famine came and compelled the sons to go down to Egypt for food. Joseph, a son of Jacob sold into slavery by his own brothers, had risen to become second to the king and had storehouses of food, enabling the economy to survive and even prosper.

Jacob had sent his 10 sons to Egypt, but was insistent on keeping Benjamin, the youngest boy, at home. Joseph and Benjamin were the children of his beloved and deceased wife Rachel. Jacob had already lost Joseph, who was presumed dead, and dared not let his remaining son from Rachel be in any danger.

When the sons arrived in Egypt, Joseph recognized them, but they did not recognize him. In exchange for food, Joseph demanded that they first bring their brother Benjamin—an extremely hard task. Jacob could not bear the separation, and he would literally die if he would not see Benjamin again. “I guarantee his safe return, Father. Otherwise, I will have sinned to you all my life,” Judah said decisively. The shelves were empty, and after persuasion and promises, the brothers brought Benjamin down to the king. After a meal at the palace and after filling their sacks with all their needs, the brothers headed back home. Joseph instructed a servant to put a silver goblet in Benjamin’s sack, accusing him of stealing. He was found guilty, and as punishment was to remain in the palace as a slave, while all the other brothers were free to go back to their families. At that crucial moment, Judah had no doubts. Something needed to be done—and fast. He was ready to do anything for his brother; he was prepared to fight a war against the whole country, and even threatened to kill the king and his viceroy if necessary, ready to sacrifice his own life for Benjamin.

Why did only Judah take a stance and approach Joseph with all his might?

“Because I’m responsible for him,” Judah told Joseph.

Well, we are called Jews after Judah.

Be responsible for a Jewish kid. Be responsible for your own kid. No one else will be. Be ready to fight for him. Be Jewish.

By Chany Vaknin