Parashat Vayigash begins with the long-awaited face-to-face encounter between Joseph and Judah. After 22 years of regret over that fateful day when Joseph was sold, Joseph is facing his persecutors and is about to go head-to-head with Judah, whom they all recognize as their leader. Seemingly it is only Joseph that is fully aware of the stakes. Still, Judah is also painfully aware that Benjamin’s life hangs in the balance, as does the wholeness of Jacob’s family and the future of the Jewish people. It is not surprising then that so much meaning has been ascribed to this encounter and that its symbolism has been developed in many different directions. At the literal level, Judah’s encounter with Joseph symbolizes the coming together of the two most important forces in the Jewish people—forces that a few centuries later would split the nation in two: the Northern and Southern kingdoms. The Haftarah—the selection from the Prophets—was chosen to reflect the reunification of Joseph and Judah, as Ezekiel is instructed by God:
And you, O’ son of man, take a stick and write on it “Of Judah and the Israelites associated with him.” Take another stick and write on it, “Of Joseph, the tree of Ephraim, and all the house of Israel associated with him.” Bring them close to each other so they become one stick, joined together in your hand. (Ezekiel 37:16-17)
Beyond its national symbolism, Judah approaching Joseph carries profound meaning in Divine service (avodat HaShem). It symbolizes the need for unification distinct approaches to serving the Creator.
In this week’s partzuf, we will look at some of the main interpretations given to the role of Joseph and Judah and the meaning of their encounter and place them in a unifying model.
Relating to a Tzaddik, Relating to God
Before we begin, let us consider what is probably the most obvious symbolism in Joseph and Judah’s meeting. Joseph is known as Joseph the Tzaddik. Thus, the words, “Judah approached Joseph” can refer to every Jew approaching a tzaddik without any intermediaries or barriers. Just as a true tzaddik is not seen as a barrier between the individual and God, so too, there should be no barrier between the individual and the tzaddik.
In light of this principle of that we first learn from Moses, whose self-nullification ensures that he does not get in the way of an individual’s connection with God, we find Rebbe Nachman of Breslov teaching that, the words Judah spoke to Joseph, he simultaneously addressed heavenward, “Please, my lord, let your servant speak a word in my lord’s ears, and do not let your anger burn against your servant....”
The Chatam Sofer expands on this idea, as does the Izbicer Rebbe. They suggest that when a Jew speaks, regardless of who they are addressing, they should have the intention that, in essence, they are speaking with God. This was the approach taken by all the tzaddikim, the disciples of the Ba’al Shem Tov.
Crown: Pleasure in the Divine and Acceptance of the Yoke
There are a number of different interpretations that correspond to the crown in its complexity. In general, Josheph and Judah represent pleasure and will, the interior and exterior parts of the crown known as Atik Yomin and Arich Anpin.
Joseph represents the interior aspect of the crown, the Divine delight or pleasure in serving God referred to as “the Head of Nothingness” (Reisha deAyin). A person who attains this state experiences a (paradoxical) revelation of the true being, and this can even be sensed by the physical body. For example, it is told of the great tzaddik, Rebbe Nachum of Chernobyl, although he lived in extreme poverty and had almost nothing to eat, his body became physically robust and fat from the Divine pleasure he experienced in responding with fervor, “Amen, yehei shemei rabbah mevorach.”
Judah represents the exterior aspect of the crown, Divine will, which manifests as the acceptance of the yoke of Heaven, serving God beyond reason and intellect. So, while Joseph reflects the Divine pleasure that transcends understanding, Judah reflects the unwavering commitment and submission to God’s will, also beyond intellect and comprehension. This means that Judah represents a submission to the Divine will that is not an intense emotional longing but rather the simple will of a faithful servant who exists solely to fulfill the will of their master, without any other considerations. It is not driven by a passionate emotional desire to nullify oneself and be included in God but instead by the straightforward will of a true servant. This servant has nothing in life other than their master, and their entire being is directed toward fulfilling the master’s will. This is undoubtedly a service that transcends reason and understanding—it is inherently Jewish.
Which is higher: acceptance of the yoke or Divine pleasure? This is a deep question explored extensively in Chassidic teachings, particularly in Chabad. Each has a unique advantage over the other. But in truth, they need to work together. Divine pleasure is akin to light, while submission to Divine will serves as its vessel. “Judah approached him” reflects the dynamic in which kabbalat ol pleads and entreats Divine pleasure, the force that actualizes goodness in the world; Divine pleasure is the “king” in this dynamic, and everything flows according to its decree. However, Judah’s submission and acceptance of Joseph’s sovereignty act as the foundation and vessel that makes it possible to capture the pleasure of the Divine allowing it to be revealed and ensuring that God’s beneficence is expressed in all creation.
Crown: Exile and Redemption
Expanding on this idea, it is written that Joseph’s pleasure is akin to the verse in the Song of Songs, “How beautiful and how pleasant is pleasurable love” (אהבה בתענוגים). Joseph, even when he is in prison, enduring suffering in Egypt, remains in a state of inner joy and Divine pleasure. No matter where he finds himself—even in the pit with snakes and scorpions or confined in the prison—he experiences Divine success and pleasure in his path.
In contrast, Judah often willingly places himself in peril. Like Joseph, his life is filled with trials, challenges, and hardships. But unlike Joseph, Judah does not experience Divine pleasure, even though he yearns for it with all his being. In the Song of Songs, Judah’s state is described as, “I am love-sick”
