Parashat Vayigash

Parashat Vayigash 

Tevet 9, 5773 ~ December 22, 2012

By Bill Berdux

Vayigash to V'Zot HaBerachah

From exit gate to entry portal

To appreciate Vayigash, juxtapose it with V’Zot HaBerachah.  In the former, the Hebrews depart from their promised land (Bereishit 46:5-7) and in the latter, B’nai Yisroel makes final preparation to return as a nation, forged in the furnaces of Mitzrayim and annealed in sequestration, in the wilderness (Maharil of Sanz in Birkas HaShir; Devarim 34:4-9).

Of the many questions that Vayigash raises, one concerns the inner nature of Man and whether descendants share character traits with each other and their ancestors.

At the beginning of creation we get a glimpse of Man’s nature when Chavah eats from the Tree of Knowledge (Bereishit 3:6) and induces Adam to do the same, soon to be followed by the slaying of Abel by his brother Cain (Bereishit 4:8).  It should not be surprising when Joseph’s brothers plot to kill him (Bereishit 37:20).  So we ask; is this man’s spiritual nature or, is it the result of the influence of His physical DNA?  Many people never kill, others never commit adultery and some are careful not to offend in words or deeds.  There could be a propensity for negative behavior that surfaces in some and not in others, just as some children inherit the red hair and blue eyes of one parent while siblings inherit the black hair and brown eyes of the other parent.  During their inhabitance of Eretz Yisroel, post-exodus, the Jews married within their tribes, ostensibly to keep their respective lands within their families.  This would also help to ensure that outside influences, i.e. DNA, wouldn’t affect the spiritual propensities of each tribe.

In Vayigash, Hashem gave Joseph the wisdom to position the Hebrews separate and apart from the Egyptians.  Sforno explains that, “If you remain here your children will intermarry and become absorbed by the Caananites but in Egypt they will not be able to do so because the Egyptians may not eat bread with the Hebrews (Bereishit 43:32); therefore they will be a separate, distinct people…”  Thus, Joseph brought them to Goshen (Bereishit 46:28), in the Eastern Nile delta.  The Hebrews did possess flocks and herds so; it was an easy matter to convince Pharaoh that they were shepherds, which were repugnant in the eyes of the Egyptians (Genesis 46:31-34).  This helped to establish a respectable distance between the two societies.

B'nai Yisroel’s journey and the evolution of the nation were foretold before entry into Mizraim, “… I am the Omnipotent G-d of your father.  Do not be afraid to go to Egypt, for it is there that I will make you into a great nation.”  (Bereishit 46:3)  Something was going to be performed.  The Hebrews are going to be “formed,” so to speak.

If we first look to Bereishit 2:7, we learn that “…G-d formed (וַיִּיצֶר - vayyitzer) man….”  Vayyitzer is spelled with two Yods where only one would be sufficient.  One explanation for the use of the double yod is discussed in Bereshit Rabbah 14, (4) where Chazal explains that they stand for the word "yetzer," which means impulse, and this existence of two Yods illustrates that Man was “formed” with two impulses, the yetzer tov (good impulse) and an the yetzer ra (evil impulse).  From this we can see that Man is born with innate characteristics.

Before descending into Mizraim, all of the descendants of Jacob that went with him are listed, with no differentiations being made between the families.  The statement is simply “…And these are the names of the children of Israel who were coming to Egypt: Jacob and his sons…” (Genesis 46:8).  No characteristics were attributed to the descendants.

Unlike Bereishit 46, in parsha V'Zot HaBerachah, the 12 tribes are listed but, with distinguishing characteristics for each tribe (Devarim 33:1-26).  Through the succeeding generations, the twelve tribes would bear the names of the sons of Yaakov and each would exhibit the characteristics revealed in Moshe’s blessing.  Each tribe would have its unique strengths and weaknesses and role to play within the Jewish nation.  Some would be priests, others would be seafarers and traders while some would be farmers or herdsmen and some would provide warriors for the defense of the nation.  For example; “And of Dan he said: ‘Dan is a young lion, streaming from Bashan.”  This tribe would require the quality of bravery while it inhabited a region located on a hostile boarder.  Each tribe has its own quality which would be apparent over the generations.

Summarily, Yaakov’s extended family left Eretz Yisroel in Vayigash, with no disclosure of distinguishing characteristics and returned in V'Zot HaBerachah where ingrained predispositions, talents and skills were delineated for each tribe.  This is analogous to young recruits that enter military service as an untrained, undisciplined mob and are first broken down then, “re-formed” into a well-trained, highly skilled, cohesive unit.  The Jews were now a nation.

Thus, a good case can be made for the concept that each person is born with unique characteristics and abilities that help to shape the life that they will lead.  Some will be proficient at generating wealth, others at providing artistic talent, some will use interpersonal communication skills to inspire and lead others.  Each of us has unique characteristics and talents.  If we look closely at the Beth Jacob community we see Torah exemplified in helping hands being offered, inspiration being provided and respect being shown for others.  Different individuals exhibit different traits.

There is the family that invited me into their home for lunch just a few weeks after my wife and I had moved to Oakland.  Later, that week I needed a kippah and found one in a box next to the shul’s back door.  It had a tag sewn into it, commemorating their son’s recent bar mitzvah.  I’ve been wearing that kippah every day since and it’s the first thing I see each morning as I get ready to leave the house.  It’s a daily reminder of the kindness and hospitality that I found at Beth Jacob, reminiscent of Abraham’s hospitality.

There is the gregarious, jovial member that knows all of the children’s and parents’ names.  He could spend his time with any one of dozens of people during kiddush meals.  He chooses to spend time with me discussing Torah, answering questions, challenging interpretations and making it possible to bring the Shechinah to our table.  He took an interest in me and helped with my introduction to a new community, reminiscent of Asher’s joyous nature and concern for harmony.

There is the gabbai who ensures that everyone is treated fairly and included in the services according to their needs.  He puts extra effort into ensuring that there are daily minyans for those saying kaddish and he juggles honors to make sure that all members are able to meet their obligations, reminiscent of Isaac who, even though he may have favored the first-born, selected the son that would remain true to Torah.

There is the Rabbi that that leads classes through detailed analysis of Torah text, disclosing minutiae that are generally overlooked and parsing alternative meanings and interpretations.  An hour spent on only a few sentences passes as though it’s only a few minutes and leaves one with even more questions than when the class started.  This would be reminiscent of Rambam who toiled endlessly to ensure that Jews everywhere could understand and apply Torah in their lives.

There is the summer study group with members who invest time and effort into research and preparation of presentations for the group.  Each one is fully capable of researching and learning the lessons alone, with little or no assistance, but they choose to invest their valuable time and efforts in helping others and in listening to what others have to say about Jewish ethics, halacha and philosophy.  A mutual respect and appreciation is shared by everyone in the group and everyone is encouraged to fully participate.  This is typical of so many at Beth Jacob, who live Torah as they study it, reminiscent of the Rishonim who dutifully dedicated their efforts for the sake of their communities.

This community is a savory stew.  The spices, sauces, vegetables and meats blend together to result in a unique flavor; forming an essence unlike any other.  Some members are more amenable like the seasonings that dissolve into the whole while some provide solid substance, firm in their positions.  The pepper stimulates the taste buds to open them to the subtle nuances while the sugar takes the edge off of the sharpness of the vinegar.  Remove one ingredient or increase the amount of another and the stew loses its flavorful balance, its harmony.  All ingredients (individuals) are important contributors, in their own measure.

Through Vayigash we learn that people can overcome grave mistakes and that goodness can be found even in those who have gravely harmed others.  Levi, after plotting to kill Joseph, offers himself up, for the sake of Benjamin.  Yosef named his firstborn Manasheh, from Nashani which means "caused me to forget.”  Levi showed us that one’s inner goodness can prevail and Yosef taught us that forgiving others is an achievable virtue.  Perhaps, we have it in our DNA to follow in these footsteps; on the other hand, perhaps it’s due to our study of Torah and obedience to our laws.  Therein lays the dilemma, is it inheritance or conditioning?  Either way, we have to do it together.  As the 12 tribes did in their day, it’s within us to succeed in our day.