Draw Close
Parsha Pages | January 03, 2025
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Draw Close

Parsha Pages | June 27, 2025

VAYIGASH – DRAW CLOSE
וַי גַשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר ב י אֲדֹּנ י יְדַבֶר-נָא עַבְדְךָ דָבָר בְאָזְנֵי אֲדֹּנ י וְאַל-י חַר אַפְךָ בְעַבְדֶךָ כ י כָמוֹךָ כְפַרְ עֹּה: וַי גַשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר ב י אֲדֹּנ י יְדַבֶר-נָא עַבְדְךָ דָבָר בְאָזְנֵי אֲדֹּנ י וְאַל-י חַר אַפְךָ בְעַבְדֶךָ כ י כָמוֹךָ כְפַרְ עֹּה (בראשית מד, יח)

Medrash

Yehudah felt more responsible than the other brothers because he guaranteed the safe return of Binyamin. Yehudah argued on behalf of Binyamin that in our laws (i.e. Torah) it is written that a thief must make full restitution. If he does not have the means, he must be sold [as a slave to make restitution] for his theft. However, Binyamin comes from a wealthy family and can pay.

Yehudah drew close to Yosef with three methods: appease him, resort to war, and prayer to HaShem. This is indicated by the three times ויגש in found in Tanach: appeasement (Yehoshua 14,6); war (Shmuel II 10,13) and prayer (Melachim I 18,36)

On this verse we find the following Medrash:
“For the kings have come to know one another, they passed together.” [Others saw, they were bewildered, they feared and they fled. Trembling seized them there.] Tehilim 48, 5-7;
“For the kings”—these are Yehudah and Yosef;
“they passed together”—they were filled with anger at one another;
“Others saw, they were bewildered” — “the men looked at each other in bewilderment” (Bereshis 43,33);
“Trembling seized them”—these are the tribes. They said: “Kings are negotiating with one another, what business is it of ours; it is proper for a king to negotiate with a king.”;
“Yehudah approached him” — “one to [lit., in] one they approach”—these are Yehudah and Yosef.
“No air separates them”—these are the tribes. They said: “Kings are negotiating with one another, what business is it of ours.”

Commentators

Baal HaTurim notes that the final letters of the first three words form the word "ShoVoH," equal. Yehudah advised Yosef that he was his equal, also a king. Yad Yosef explains that although the protocols of Egypt prohibited appointing a jail-bird as a viceroy, nevertheless, Paroh justified his move by saying that there is no equal to Yosef, "haNanimtza cho'zeh ish asher ruach Elokim bo" (41:38). The laws of the land only allowed appointing a jail-bird if there was no one his equal. Now that Yehudah intimated to Yosef that he was his equal, Paroh's excuse falls away and Yosef's being appointed viceroy should be rescinded. Yehudah being Yosef's equal in theory would depose Yosef. These are the harsh words of Yehudah. (Migdal Dovid)

Rashi says that we can derive from the words "v'al yichar apcho," that Yehudah told Yosef that he was about to begin speaking roughly and would likely arouse his ire. If so, our verse should have left out the words BI and NOH, as these are words of appeasement, and as well left out Al from "v'AL yichar," leaving over "v'yichar," as he was expecting to anger Yosef. Rashi says that the intention of "ki chomocho K'Pharoh" was to compare Yosef and Paroh to each other in that they each make laws and don't comply with them. If so the letter Kaf of "K'Pharoh" seems superfluous, as it is sufficient to say that Paroh is like you. This leaves us with the letters Beis-Yud-Nun-Alef-Alef-Lamed-Kof seemingly extra. The Yismach Moshe says that he has a tradition handed down from the Holy Baal Shem Tov that when a person feels that he is beginning to anger that he should stem it by reciting the verse in Tehilim 119:9, "Ba'meh Y'za'keh Naar Es Orcho Lishmor Kidvo'recho." Yehudah sensed that not only was he going to stir up anger in Yosef, the recipient of his harsh words, but that he too would become angry. This is a most abominable trait as pointed out in the Gemara Nedorim 22a. To avoid this, he added the extra letters Beis-Yud-Nun-Alef-Alef-Lamed-Kof to his statement, as they are the first letters, in order, of the verse mentioned in Tehilim which helps counter anger.

Kli Yakar: Yehudah believed that every event is an act of individual Divine Providence (Hashgachah Pratis). After the missing goblet was found in Binyamin's sack, Yehudah said, "G-d has found the sin of your servants" (44:16). By this he meant, "None of us are thieves. However, HaShem is punishing us for what we did to Yosef. We are ready to accept His punishment and all of us (including Binyamin who allegedly took the goblet) will become slaves." When Yosef said he would take only Binyamin as a slave, Yehudah understood that this was not a punishment for selling Yosef, but rather a false accusation and libel against Binyamin. Consequently, he demanded that Binyamin be released immediately.

Toras Moshe: Yehudah attempts at first to negotiate with Yosef. Then, he drew close, breaking protocol to speak man-to-man. Yehudah tries to offer a bribe (Abarbanel). Or attempts to talk Hebrew sensing he might be talking to his brother.

Halacha

סמיכה גאולה לתפילה – Aruch haShulchan: One should be very careful to connect the blessing of Geulah to the beginning of the Amidah. This means that one should not interrupt between the two, as stated by Chaza”l (Berachos 9b) “All that connect Geulah to Tefilah will not be damaged the entire day.” Zohar states that the drawing close of Yehuda (Malchus) to Yosef (Yesod) expresses this concept of connecting blessing of Geulah to the beginning of the Amidah.

שלש רגלים לפני עמידה – Custom to take three steps forward prior to beginning the Amidah: Sefer Rokeach suggests these three steps correspond to the three times in Tanach that the word הגשה (drawing close) in used in connection to prayer. Three unique but unified prayers:

  1. When Avrohom hears about the plan to destroy Sodom and Gemorah, “he drew close” to plead with HaShem to save the people. (Justice – prayer of the Avos)
  2. In this week’s Parsha, Yehudah “drew close” to persuade the Viceroy (Yosef) to let Binyomin go. (Mercy in the face of Gevuros)
  3. In the confrontation at Har Carmel after the 450 false prophets failed to have fire sent forth to consume the sacrifices, Eliyahu stepped forward (vaYigash) and prayed, and the fire descended. (Revelation of Kiddush HaShem)

Chassidus

Zohar: Yehudah corresponds to the sefirah of royalty, the level of Bitul (humility), the aspect of Tefilah. Yosef corresponds to the sefirah of foundation, the level of adding based on learning and one’s own intelligence, the aspect of Geulah.

Rabbi Yitzchak Ginsburgh: In our reality, it is the foundation that provides for royalty. Thus, in our present reality it is Yosef who gives sustenance to Yehudah (which is how things turn out in our parshah). Thus, Yehudah (apparently, a higher level) approaches Yosef.
But, in the future, during the reign of the Moshiach (the son of David—the embodiment of the sefirah of royalty) then foundation will receive from royalty. Moshiach (a descendant) of Yehudah, will give sustenance to Yosef. Thus, the concept of connecting Geulah to the beginning of the Amidah is achieved during the times of Moshiach (but we practice now to become sensitive for the future reality).

This change in the relationship between the sixth sefirah of foundation and the sefirah of royalty is also reflected in the blessings said under the wedding canopy. In the sixth blessing (corresponding to foundation, Yosef) we say: “...who gladdens the groom and the bride,” indicating that the bride (symbolizing royalty) is dependent on the groom (symbolizing foundation) and that the joy flows from the groom to the bride. But in the seventh blessing (corresponding to royalty, Yehudah) we say: “...who gladdens the groom with the bride,” indicating that the groom receives joy from the bride, he is dependent on her.

VAYIGASH – DRAW CLOSE
וַי גַשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר ב י אֲדֹּנ י יְדַבֶר-נָא עַבְדְךָ דָבָר בְאָזְנֵי אֲדֹּנ י וְאַל-י חַר אַפְךָ בְעַבְדֶךָ כ י כָמוֹךָ כְפַרְ עֹּה: וַי גַשׁ אֵלָיו יְהוּדָה וַיֹּאמֶר ב י אֲדֹּנ י יְדַבֶר-נָא עַבְדְךָ דָבָר בְאָזְנֵי אֲדֹּנ י וְאַל-י חַר אַפְךָ בְעַבְדֶךָ כ י כָמוֹךָ כְפַרְ עֹּה (בראשית מד, יח)

Medrash

Yehudah felt more responsible than the other brothers because he guaranteed the safe return of Binyamin. Yehudah argued on behalf of Binyamin that in our laws (i.e. Torah) it is written that a thief must make full restitution. If he does not have the means, he must be sold [as a slave to make restitution] for his theft. However, Binyamin comes from a wealthy family and can pay.

Yehudah drew close to Yosef with three methods: appease him, resort to war, and prayer to HaShem. This is indicated by the three times ויגש in found in Tanach: appeasement (Yehoshua 14,6); war (Shmuel II 10,13) and prayer (Melachim I 18,36)

On this verse we find the following Medrash:
“For the kings have come to know one another, they passed together.” [Others saw, they were bewildered, they feared and they fled. Trembling seized them there.] Tehilim 48, 5-7;
“For the kings”—these are Yehudah and Yosef;
“they passed together”—they were filled with anger at one another;
“Others saw, they were bewildered” — “the men looked at each other in bewilderment” (Bereshis 43,33);
“Trembling seized them”—these are the tribes. They said: “Kings are negotiating with one another, what business is it of ours; it is proper for a king to negotiate with a king.”;
“Yehudah approached him” — “one to [lit., in] one they approach”—these are Yehudah and Yosef.
“No air separates them”—these are the tribes. They said: “Kings are negotiating with one another, what business is it of ours.”

Commentators

Baal HaTurim notes that the final letters of the first three words form the word "ShoVoH," equal. Yehudah advised Yosef that he was his equal, also a king. Yad Yosef explains that although the protocols of Egypt prohibited appointing a jail-bird as a viceroy, nevertheless, Paroh justified his move by saying that there is no equal to Yosef, "haNanimtza cho'zeh ish asher ruach Elokim bo" (41:38). The laws of the land only allowed appointing a jail-bird if there was no one his equal. Now that Yehudah intimated to Yosef that he was his equal, Paroh's excuse falls away and Yosef's being appointed viceroy should be rescinded. Yehudah being Yosef's equal in theory would depose Yosef. These are the harsh words of Yehudah. (Migdal Dovid)

Rashi says that we can derive from the words "v'al yichar apcho," that Yehudah told Yosef that he was about to begin speaking roughly and would likely arouse his ire. If so, our verse should have left out the words BI and NOH, as these are words of appeasement, and as well left out Al from "v'AL yichar," leaving over "v'yichar," as he was expecting to anger Yosef. Rashi says that the intention of "ki chomocho K'Pharoh" was to compare Yosef and Paroh to each other in that they each make laws and don't comply with them. If so the letter Kaf of "K'Pharoh" seems superfluous, as it is sufficient to say that Paroh is like you. This leaves us with the letters Beis-Yud-Nun-Alef-Alef-Lamed-Kof seemingly extra. The Yismach Moshe says that he has a tradition handed down from the Holy Baal Shem Tov that when a person feels that he is beginning to anger that he should stem it by reciting the verse in Tehilim 119:9, "Ba'meh Y'za'keh Naar Es Orcho Lishmor Kidvo'recho." Yehudah sensed that not only was he going to stir up anger in Yosef, the recipient of his harsh words, but that he too would become angry. This is a most abominable trait as pointed out in the Gemara Nedorim 22a. To avoid this, he added the extra letters Beis-Yud-Nun-Alef-Alef-Lamed-Kof to his statement, as they are the first letters, in order, of the verse mentioned in Tehilim which helps counter anger.

Kli Yakar: Yehudah believed that every event is an act of individual Divine Providence (Hashgachah Pratis). After the missing goblet was found in Binyamin's sack, Yehudah said, "G-d has found the sin of your servants" (44:16). By this he meant, "None of us are thieves. However, HaShem is punishing us for what we did to Yosef. We are ready to accept His punishment and all of us (including Binyamin who allegedly took the goblet) will become slaves." When Yosef said he would take only Binyamin as a slave, Yehudah understood that this was not a punishment for selling Yosef, but rather a false accusation and libel against Binyamin. Consequently, he demanded that Binyamin be released immediately.

Toras Moshe: Yehudah attempts at first to negotiate with Yosef. Then, he drew close, breaking protocol to speak man-to-man. Yehudah tries to offer a bribe (Abarbanel). Or attempts to talk Hebrew sensing he might be talking to his brother.

Halacha

סמיכה גאולה לתפילה – Aruch haShulchan: One should be very careful to connect the blessing of Geulah to the beginning of the Amidah. This means that one should not interrupt between the two, as stated by Chaza”l (Berachos 9b) “All that connect Geulah to Tefilah will not be damaged the entire day.” Zohar states that the drawing close of Yehuda (Malchus) to Yosef (Yesod) expresses this concept of connecting blessing of Geulah to the beginning of the Amidah.

שלש רגלים לפני עמידה – Custom to take three steps forward prior to beginning the Amidah: Sefer Rokeach suggests these three steps correspond to the three times in Tanach that the word הגשה (drawing close) in used in connection to prayer. Three unique but unified prayers:

  1. When Avrohom hears about the plan to destroy Sodom and Gemorah, “he drew close” to plead with HaShem to save the people. (Justice – prayer of the Avos)
  2. In this week’s Parsha, Yehudah “drew close” to persuade the Viceroy (Yosef) to let Binyomin go. (Mercy in the face of Gevuros)
  3. In the confrontation at Har Carmel after the 450 false prophets failed to have fire sent forth to consume the sacrifices, Eliyahu stepped forward (vaYigash) and prayed, and the fire descended. (Revelation of Kiddush HaShem)

Chassidus

Zohar: Yehudah corresponds to the sefirah of royalty, the level of Bitul (humility), the aspect of Tefilah. Yosef corresponds to the sefirah of foundation, the level of adding based on learning and one’s own intelligence, the aspect of Geulah.

Rabbi Yitzchak Ginsburgh: In our reality, it is the foundation that provides for royalty. Thus, in our present reality it is Yosef who gives sustenance to Yehudah (which is how things turn out in our parshah). Thus, Yehudah (apparently, a higher level) approaches Yosef.
But, in the future, during the reign of the Moshiach (the son of David—the embodiment of the sefirah of royalty) then foundation will receive from royalty. Moshiach (a descendant) of Yehudah, will give sustenance to Yosef. Thus, the concept of connecting Geulah to the beginning of the Amidah is achieved during the times of Moshiach (but we practice now to become sensitive for the future reality).

This change in the relationship between the sixth sefirah of foundation and the sefirah of royalty is also reflected in the blessings said under the wedding canopy. In the sixth blessing (corresponding to foundation, Yosef) we say: “...who gladdens the groom and the bride,” indicating that the bride (symbolizing royalty) is dependent on the groom (symbolizing foundation) and that the joy flows from the groom to the bride. But in the seventh blessing (corresponding to royalty, Yehudah) we say: “...who gladdens the groom with the bride,” indicating that the groom receives joy from the bride, he is dependent on her.

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Parsha Pages | January 03, 2025