Parshat Vayigash

The Book of Genesis Parshat Vayigash

A free excerpt from the Kehot Publication Society's new Chumash Breishis/Book of Genesis with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEREISHIT WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE

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GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash 11 Vayechi EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Ki Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh Ğ Ki Teitzei Ki Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah

°q¸n¾q Vayigashšš Overview

n parashat Vayigash, we witness the reconciliation between Joseph and his brothers I and the reunion between Joseph and his father Jacob. The dramatic tension that began in parashat Vayeishev is now resolved. The chosen family is once again whole, ȱ ȱ ȱ ę¢ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ them for their destiny—becoming the nation worthy of receiving the Torah, their tool and ȱȱęȱȱȱȱȱǱȱȱȱ ȱȱ Ȃȱ intended home. ȱǰȱȱȱȱęȱȱȱȱȱȱȱȱparashahǱȱȱȬȬ ȱĚȱ ȱ ǰȱȱȱȱǰȱȱȱȱǻȱ¢ȱ Ǽǰȱȱȱ other. ȱ ȱ Ěȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱȱě¢ȱȱȱȱȱȱȱǯȱ ȱ favored engaging the world proactively, utilizing its institutions, culture, technology, and emotional energy for holy purposes. His brothers, led by Judah, preferred to shun the ȱȱȱĴȱȱȱǰȱȱȱȱȱȱȱ the ongoing task of augmenting their own holiness, thereby inspiring the rest of the world to eventually join them and emulate them. The distinct preferences of Joseph and his ȱ ȱĚȱȱȱǱȱ ȱ ȱȱȱȱȬȬ ȱȱǰȱ¢ȱȱ ȱȱĴǰȱȱȱȱȬȬ herds, barely mingling with society and having ample time to meditate on the grandeur ȱȱȱȱ ȱ ǯ ȱȱȱȱȱȱȱȱǰȱ ȱ¢ȱȬȬ ferred Joseph’s, as we have seen. But while Jacob was correct in recognizing that Joseph’s ȱȱȱȱȱ ȱȱȱȱȱ ȂȱȬȱǰȱ Ȃȱ approach is just as essential, and is, in fact, complementary to Joseph’s. The shortcoming in Joseph’s approach is that it leaves too much room for vainglory. ȱĴȱ ȱȱȱȱȱ ȱȱȱ¢ȱȱȱȱ ȱ ȱ He entrusted us, the fact that we must employ our own intelligence, creativity, cunning, ǰȱȱȱȱȱȱĞ¢ȱȱȱȱȱ ȱȱĚȱȱ ȱȬǯȱȱȱȱȱȱěȱȱȱȱ ȱȱ ȱȱȱ ȱ ǰȱȱȬȱȱ ȱȱȱȱȱȱ

Ŭųū OVERVIEW OF VAYIGASH

ȱȱǰȱȱȱȱȬȬȱȱȱȱ ȱ our own psyche prevents us from recognizing it in our environment and eradicating it. ȱ ȱȱǰȱȱǰȱȱ ȱȱǰȱ ¢ȱ ȱ ȱȱȱȬȬ ate the lands of the idolatrous priests when he acquired ownership of the whole kingdom of Egypt.1 ǰȱȱǰȱęȱȱĚȱȱȱȱȱȱȱȬȬ ȱȱ ǯȱȱ ȱȱȱĴǰȱȱȱ ȱȱ ȱȱȱȬȬ £ȱ¢ȱȬęȯȱȱȱ Ȃȱ ȱ ȱȱȱȱȱȬȬ £ȱȱȱȱȱȱǯȱȱ¢ȱȱ ȂȱȬȬ ȱȱ Ȃȱ ȱȱȱȱȱ¡ȱȱȱ ȬȱĞȱ ȱ ȱ¢ȱȱȱȬǯ This is why this parashah is entitled VayigashȱǻȃȱȄǼǰȱȱȱ ȱ ȱ approached Joseph. In order to ensure success in our mission, we, as Josephs, must allow ourselves to be approached and complemented by Judah. As we have seen, the reason Jacob favored Joseph and his qualities over Judah and his was because he understood that Joseph’s qualities would provide the Jewish people with ȱȱ¢ȱ ȱȱȱǰȱĚǰȱȱȱȱȱȱȱ long journey toward the messianic future. Once that ultimate goal is reached, however, it will no longer be necessary to give preeminence to Joseph and his approach, for Judah’s Ěȱ ȱ ȱ ȱ ȱ ȱ ǯȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ȱȱȱȯȱȱę¢ȱȱ¢ȱȱ ȱȱȱȱȱȱȱ of exile into that of Redemption. In fact, as we near the Redemption, the balance between Joseph and Judah tips steadily in favor of Judah. On the one hand, we see that the world, with the passage of time, is becoming increasingly receptive to the message of Judaism; in parallel, the obstacles that ȱ ȱȱȱĜȱȱȱ¢ȱȱȱȱ ȱȱȱȱȱǯȱ On the other hand, the more evil senses that its end is near, the more its opposition to ȱȱ¢ȱęǲȱǰȱȬȱȱȱȬȬȬ giosity are also on the rise, not to mention the increasing seductiveness of all forms of material indulgence. In such times, our only defense is a healthy dose of Judah’s sense of Ȭęǯ ȱȱǰȱȬęȱȱȱȱȱȱȱȱȱ¡ǲȱ ȱ it, we would have scarcely survived exile’s horrors. Moreover, the earnest dedication to ęȱ Ȃȱ ȱȱȱȱȱ ȱȱȱ ȱȱȬȬ ¢ȱȱ¢ȱęȱȱ¢ȱȱȱȱ ȱȱ ȱȱ ȱȱȱȱ new order that will be ushered in by the Redemption. In this sense, Judah’s approaching ȱȱȱǱȱ ȱȱȱ ǰȱȱȱȱ ȱȱ ȱ his brother, but by demanding ethical behavior from the person he presumed to be an immoral despot, Judah caused the truth to be revealed. Similarly, when we stubbornly insist on following the Torah’s standards of ethical and moral behavior, even when doing so is ridiculed by our cultural milieu, society eventually accedes and, as Pharaoh did with Ȃȱ¢ǰȱȱȱȱȱęȱȱȱǯ The lesson to be learned from parashat Vayigash is thus that we must maintain the ȱȱ ȱ¢ȱȱĚǰȱ ¢ȱȱȱȱ¢ȱȱ ȱȱȱȱȱȱ¡ȱȱȱȱȱȱȱȬȬ

1. ŚŝǱŘŘǰȱ ǯ

ŬųŬ OVERVIEW OF VAYIGASH

ǯȱȱ¢ȱ ¢ȱȱȱ¢ȱȱȱȱȱȱȱȱȂȱȬȬ ȱȱȱ ȱ ȱȱȱȱȱȱȱ¡ȱȱȱȱȬȬ tion, thereby bringing true unity and peace to the entire world.Ř

2. Sefer HaSichot 5750ǰȱǯȱŗǰȱǯȱŘŗŞȬŘŘŖǲȱSefer HaSichot 5751ǰȱǯȱŗǰȱǯȱŘŗŖȬŘŗŚǲȱSefer HaMa’amarim 5746ǰȱȱŝŚȬŝśǯ

Ŭųŭ FIRST READING

X ONKELOS W ^Ñ j¸jq~brw p¶ qjMnsl~¶] n hp~sS½q Rrºj Wr~¯ o bq·n½q44:18 u rju ql~q ru j u orj oju ~ rru jnuj u r jqqjuou qjn su n ÑË Qr¿Ñ_ n L p¸jq¶ j QÑ jÅq~q _ nwq~jOnsl~] oj r~j¶T r r j u r jqjurj j to jn~r jn su nrm o~ jz n su n jur~ ou s jqj ol~ ~ Qr _ prw¯volsL~o Qrrlw~ p Oq~r¯] nsl~19sv jqj¿ sj n~qrojnsu jqr n su nj~r jql~q ~ r ~ r s~~ ru q~ Qntjp_p j Oor~] r Tºbrw¯pOnsl~w~ p T p~sbÂq20 vr~wË~ njnq~u rr~ru~~ q rr n~ ~u q~jujzn~j n n u l~q oj Ë vol~_ nr~jËQÁn~jËV¸qj~º a borºn½qOo ] n r~jL rr ou o r nu l~qu oun~j nss jn nrj nsn q~j u r jqj ju jql~q vrrQnor _ n°r~jL ro~ºQt nËvÑ Oprlw~ p T p~sbÊq21 ~r jql~q nsln o uo q zl~q qu jznj~ rou u un~r n su nj L nr~wp~s]lvqqQqÂq_ qºw~Ò v Onsl~w~ p T p~sbÂq22 nu ~ l r su jznn~jnu ~ l r ~ n j u r jqjju jql~q u n V oo~ _Òwn~Ñ Oprlw~ p T p~sbÊq23 vor Qnr~wp~_ qrj ~r s jun~ roj s u ~ l s o~r qu rlq ruq~ok pju js ]¿ n T njvq24vrrÅË _~ jnº Qns~ v Ò_ L p jÊn~sQrÇq_ p n l~ ~ru n q j~ru~ q j u r jqqj~r jo j n su noru jnurou vnsl~_ oj n¸Qo~ËOwp· bqÂqL nr~QÑ j¸jqwvp~ºOnr

X RASHI W rrl~p q~r z ns l~ r p sl~ p~jr js~sk p~ pr j r~ju qr j u jru n ns~ l o j r~jurru r ~ o zqu nuq ru s~ jznr j r r rru ou r r~rurnlquru n jun nu s zrr~ o pu nup z or ruq~~ ru nr ju ~ q q n q~j " zou q j ruq~u os l~s~" nzjq j u nrr junupu o~ su zju p pj pju q ojuruq~u zr s jq ju r sr r ru r ju n u jq n~s ns~ l ~p p~su q o nu q q~j s jq rru p z sju q qrjur r sjnr js s zrjnu nu n pp z q ju~ nsr r r~ jnu q o ju n o n r~j o ~ q r ru u ruj np z q ~ q rjqq rr{ nuj pj oj q n jp~u ~u nl q~su r ~ q u p z s qs~ n~ qr~ q~ p{ s so~jq njqu o qj so~jo su s jqu q ~ p q rj ~ r s s~ o o~r ss~o su n~j su qj r j o u {rru jqr~p z n q qn{~ n s nj ou ruq~ u ~ r ru p z u r~ nl~ su nr~~p slq~n or nr~ non jqun~s jqju r srun o ~ q r ru "r r roj ppuqusu n~ol p zj ppuqu °²´£³² X CHASIDIC INSIGHTS W Yet, because Judah had taken responsibility for Benja-- ȱ ȱ ȱȱęȱȱȱȱȱȱȱȱ min, he was willing to risk his life, despite any rational of our being, and this evokes an honorable and kind considerations. response. ȱȱȱȱȱȬęȱ ȱȱȱ Today’s “Benjamins,” today’s Jewish children, are willing to evince to protect the spiritual lives of our ȱ¢ȱȱěȱȱȱ¢ȯȱȱ ȱ children, for whom God has made us responsible.8 ignorance and assimilation. To save these Benjamins, ȱ ȱ ȱ ȱ ȱ ȱ ȱ Ĵȱ Judah did not only not shy away from speaking harsh-- ȱ ȱ¢ȱȱȱĴȱȱȱȱ ly with Joseph, he began his appeal with harsh words. on what should be done and how much it will cost, etc. ȱ ȱȱ ȱȱȱȱȱĴǰȱȱ When spiritual lives are at stake, we must immediately is appropriate to bend to rational considerations and and with the greatest alacrity do whatever we can to conventional diplomacy, by beginning with words of save our children and bring them back safely to full appeasement and resorting to a harsher tone only if ap-- Jewish consciousness and observance. peasement fails. But when someone’s life is at stake, we Ȃȱěȱ ȱ ¡¢ȱ Ǳȱ ȱ Ȭ- must speak boldly—as in the adage, “When it hurts, sumed adversary proved to be his brother and greatest one screams.” ally, and even Pharaoh himself provided the greatest In fact, when we disregard diplomatic protocol and possible means for securing the uncompromised conti-- speak boldly, our listeners can sense that our involve-- nuity of Jewish tradition. So it will be when we follow ment is not tainted by ulterior motivations, such as Ȃȱ ¡ǰȱ Ě¢ȱ ȱ ¢ȱ ¡ȱ ȱȱęȱǯȱ ȱȱȱȱȱȱ ourselves on behalf of our children.9

8. Likutei Sichot, vol. 1, pp. 94-95. 9. Likutei Sichot, vol. 20, pp. 216-217.

ŬųŮ 588 Genesis 44:18-24 VAYIGASH Judah Confronts Joseph 44:18 Judah then approached Joseph and said, “Please, my lord, let me, your ser-- vant speak a word that will enter my lord’s ear, i.e., that will move you,1 for since you hold our lives in your hands, you are the equal of Pharaoh in this regard. Even though my words may sound harsh, do not become angry at your servant. ȱ¢ȱ¢ȱ¡ȱȱȱȱȱȱȱǵȱȱ¢ȱȱ ȱ that a previous Pharaoh was stricken with severe plagues for having detained my Ȭȱȱȱȱȱǵ2 We already know that your Pharaoh does not keep his word; you apparently mean to behave likewise. Is this, indeed, what you meant when you told us to bring Benjamin to you in order to substanti-- ȱȱ ǵ3 If you persist in provoking me thus, I will kill both you and your Ƿȱȱȱ ȱ¢ȱȱȱȱ Ǳ 19 From the outset, my lord asked his servantsȱȱȱȱȱ, such as ‘Do you have a father or a brother?’ What provoked you to make such ȱȱȱ¢ǵȱȱ ȱȱȱ¢ȱ¢ȱǵȱȱ¢ȱ ȱȱ¢ȱȱǵ 20 Nonetheless, we answered my lord patiently and honestly, replying, ‘We have an aged father, and there is a young son who was born in his old age. We now4 know that his brother—our brother—whom we originally came to Egypt to look for, is dead, so he is his mother’s only surviving child, and his father loves him dearly.’ ” Judah told the viceroy (i.e., Joseph) that their brother Joseph was dead because he was afraid that if he told him otherwise, Joseph would demand that they bring him before him, as he had demanded regarding Benjamin. 21 ȱǱȱ“You said to your servants, ‘Bring him down to me, so that I can see him.’ 22 We said to my lord, ‘The lad cannot leave his father’s side, for this would prove too painful for his father. Furthermore, if he leaves his father’s side, he might die, for we are afraid that just as his mother died on a journey, so, too, will he.’ ” Judah could not tell the viceroy that their brother Joseph had also died on a journey (even though he had already lied when he told him that he was dead) because they had previously told him5 that they had come to Egypt to look for him.6 23 ȱǱȱ“But you did not care that he was his father’s only surviving child from his mother. You said to your servants, ‘If your youngest brother does not come down to Egypt with you, you shall never again see my face.’ 24 We went back up to Canaan, to your servant, my father, and told him what my lord had said.

X CHASIDIC INSIGHTS W 18 I will kill both you and your Pharaoh: Judah and ȱ ȱ ȱ ȱ ȱ ȱ Ȭěȱ ȱ Ȭ- ȱǰȱȱȱ¡¢ȱǰȱ ȱ strated his own might to Judah, prompting Judah to no match for all of Egypt. In fact, the Midrash relates remark to his brothers, “This one is stronger than me.”7

1. Likutei Sichot, vol. 20, pp. 212-216. 2. ǰȱŗŘǱŗŝǯȱȱ3. ǰȱŚŘǱŗŜǰȱŘŖǯȱȱ4. Likutei Sichot, vol. 5, p. 219, note 37. 5. ǰȱŚŘǱŗřǯȱȱ 6. Likutei Sichot, vol. 5, pp. 216-220. 7. Bereishit RabbahȱşřǱŝǯȱȱ

ŬųŮ 589 SECOND READING

X ONKELOS W p~sPÂq26 ps v~wq jº_ rwºjn¯ºQt¯º L nr~p~sQ½q25 ~rru ju u u ~ u ru ~ l ql~q ~u un ~r r jql~q ~ ru u n oj w n¿º jOqr j Tº brÊn~s^rÇqº bn r~c¯ow~ n pL prQqº~ _Ò ~ roj~r u l~ ~ n ~n q oj ok pju un~r ol~ u o~ j r run º vrÊn~ºÂ_ p~ o sQrÇqº_ n r~j¯ On~r] oÅ j TË~ jnRqº~ ]Ò nso~ roj~r u l~~q rjqou q~ nQq¯j ¿_ n OpÊj qj] pÊq~ ºL oo~Qnr~_Ñ j¸jqp~sV½q27 ~rr~ru~ q j u r jqql~q ~r run n qoj oj ol~u u jqju uq~ s ]rÐ~Qq Pqs~vr OnÊn~voT r p~vr~^ oo½q28 vnÊj¯n~_ nÀwrjvr nrl~q nrju n q qju njun~ q u onl ~r j njq jn qju _ noV pw p~wq·a pÊj qjº29rÂvowq Qnn~~ j _Òj L rs nu o r ~q u ju jnj rju rl u qj~rsu ou n jqnq rm rs v~j¯Qr rj¶V nr vo°wp~a pÊ jqËvjË Lr~º] rrjQqrÅ qju ~ s~ jzn rujznjunujo{ 30 ~ rou ~ j ru~ q j u r jqqjnoju Ë Q¯ jq jºL rÊn~ºÂ] p~ o qQqÂqj Onr~ ]Ñ j¸jqw~ p T n~s¿ j RrÊqj ~ rnl u o zjq~ j r runnso Ë v¯jq j_ rº¯j ok pqu on u o zjq ju ou l qu j u ~n rou ool~ Ñ Wprlº b nËjL orqQqÂq_ o~wn¿Ë VË~ jn¿Rr rj31 ~ru ~ l j u r jqq o{ r j u r jq j u r jqol~ ~ s~ jzn r s rju TÑ j¸jq^ n¿32 rs v~j¯ ËQr j¶ ºV nr~_Ñ j¸jqbq o°wp~ roj~ru~ q ~n rou ju qr j or oo~jj r rjouu nj~~ q r n~ Ñ Op~ o TºÂ bp~nl~~ ^Òwn~sL~o Qnr~_ noqOqÂ qwp~] qr qju oun qju ~r u qs~ ru ru q~j TÑ j¸jq~^ rwp¯voRrÊqj33 vnr½ qwr¿Qnr~jn~_ rr j n su nj~u r jq~ rou ql j u r jq ol~ ns l~ n qu ~ n rou j w n¿34 vr p~wnq_ q qQqÂqjL ns~vqpQpqOqÂ q q ] qÊ ~ rou ~ j ru~ q qjqu p~ ojo~ ~ rujznjuok ~~ p rju n nun nso Orr] p~ jp~ÅUp L nÊn~ºÂ] p~ o qQqÂqjOnr~wp~] pk~ vp TÐ o~ ~r j ~ ru~ q r qu jzqu n nj ru j s~ j r ru q jn~jos nj RoÅ q~jnjWoË sbrw~ vÒj45:1 vnr~wp~~Qrjn_ p¯l~ zq~ k r u nu ~~ q rju nsru n qu u ounzq~ k ~r r j rru no w~Ò j L rrvo¯ Qn~wrº~_ nË~ Prjn½qOrrT nrÆnÂqs^j qn ns l~ qjos qj jn~ Ë Qsw~ p _ oÊn½q2 vr p~wp~QoË _ q¸q jnj¶Ë OÊn~T¯~ n q^ r o~ rj n u r jzu ~ rnjnuou r r s jquou zq k~ q jzu sv jqÅ_ o¶Qqj¯n½qn Oqjnº] jj¯n½qL njn¶

X RASHI W nl~r ru rj sjr u j jq~r p zo sr so jznu r ru qu q q jznuojq j rr{u qp z sr~u rrj sr~s j zou q zju rr j nju ru jnu u pu n pu t j nl~ n jp~~u p z u j r zjq sjnr o{ ~p pu jqsj u jnu p z s u jn sr r~ r s nru u n q s j ou q~ jnj os q r psupu r n~j n r~ qj su ~ n q su o q jn s jru nju nzju qu jn r p~p z njs zjr r nru n n qj n ~ o nu ss~ jnur rj r p~ sjuu o rujzr jzu p z qsjsu jqu p z sous jqu u o q jznuq pr qqu q ~p qrr u j jq nu s rru n nr~ or qqu q sju ~ru ~p zru q nqu s zjp o~j souo ju rrl o" r p~ r~jzu n osu r nuq r jn nl~rru q~s u n~j qq ju~ ru jou o~ rj{nou put j sjnr r p zpju nu jq zu q jnnl~q u qu n ru tu

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made himself known to his brothers. 2 He broke out into loud weeping; the Egyptians heard it, and the members of Pharaoh’s household heard it.

Ŭųů 590 Genesis 44:25-45:2 VAYIGASH

25ȱǰȱ ȱȱȱǰȱȁ ȱȱȱ¢ȱȱȱĴȱǰȂ 26 we replied, ‘We cannot go down this time on our own terms. If our youngest brother is with us, then we can go down, for we cannot go and appear before the man without our youngest brother.’ 27 Your servant, my father, then said to us, ‘You well know that my wife Rachel bore me two sons. 28ȱȱȱȱĞȱ and never returned, and I said that he must have been devoured by a beast. I have not seen him since. 29 And if you take this one from me as well, and he meets with disaster just as his brother met with disaster on a journey, you will cruelly bring my white- haired head down to the grave. As long as he is with me, I am consoled over the loss of his mother and brother; if he dies, it will be as if I had lost all three of them at once!’”Judah could not, of course, tell Joseph that the real reason Jacob did not want to send Benjamin along with them was because he suspected them of malice or negligence regarding Joseph’s disappearance, so he couched his father’s reluc-- tance in these terms.10 30 ȱǱȱ“So now, when I come back to your servant, my father, and the lad is not with us—and being that his soul is bound up with his soul— Second Reading 31 then when he sees that the lad is not there, he will die: your servants will have brought your servant our father’s white-haired head down to the grave in grief. 32 If you ask why I, the fourth-oldest son, am the spokesman rather than one of my older brothers, the reason is because I, your servant—in order to convince my father to let Benjamin accompany us—guaranteed to return the lad to my father, saying, ‘If I do not bring him back to you, I will have sinned against my father and will forfeit the privilege of associating with him for all the rest of my lifetime, ȱȱȱ ȱȱ ȱȱȱȱĞ.’11 33 So now, please let me, your servant, remain as a slave to my lord in place of the ladȯǰȱȱ¢ȱǰȱ ȱ ȱȱȱĴȱȱȱȱȱȯand let the lad go up with his brothers. 34 For how can I go up to my father if the lad is not with me? Let me not be forced to witness the calamity that would befall my father!” Joseph Discloses His Identity 45:1 Joseph, now convinced that his brothers had truly repented of their former animosity toward him, understood that that the time had come to disclose his identity to them. But Joseph could not bear to have his brothers shamed in the presence of all the people standing around him. So he exclaimed, “Have every-- ȱȱ¢ȱǷȄȱǰȱȱȱ ȱĞȱȱȱ ȱ ȱȱ

10. Likutei Sichot, vol. 5, p. 220. 11. ǰȱŚřǱşǯȱȱ

Ŭųů 591 THIRD READING

X ONKELOS W w~Ò j L r Qnr~Ë_qOoË ] nl~T r p~wp~^ oË p~sb½q3 os~r~ l ns l~qos ql~q ~u nj r j ur ~q ru~ q qjuqq a oË p~sb½q4vrrÅnºQl jn¿Ë_ n Os~Ë]lvqT r p~º^ jvr ol~ur jnuu or~r rl~qns l~ os ql~q ns rm n u nju jn~ Op n l~] oË Tnl~p~sR½q º¯L r·n½qQqo~~_ rwº¯j·V r p~wp~ u nju nrjqju njns l~q w q~jº Rj] roÊwq~*] rÊqj5 rj vrjn Qns~_ pÊ jq jwp¯l~ u uj nuqu n s u ~ l os~r~ l ql~q u jr j~n r qju n rj nj nr n_ q r¯ j Or j vnj¿] n rÂL o Qns~_ pÊ jq jwvn¿Opo] oj¶T q bn u uj nuqol~so ojuq jn~r j 6 rjnq j~ q z rru qj ol~~rrnr pL r~rp] pj¶Qr rvrn_ qr¯ j V pw n¿ vpo jn QnÒk~ n jz ou jquq j ol~ so rm n^ o r j¯n½q7 vnrj ¯ Qnr wvo~_ p¯l~ On¯¯ r ] or TËj n jz zol sj~r jq~sju~r jqu nq j q zj ~~ rrl q rsj ou n Ë]l vqjº pL r~r¶ Qno~j¯V pr º _°rOpo jnT nÒk~ ~ rr~jzsjr~ru q z j so rmrj ~ rr o zjsj~rru q j~u r jq~ju vrsj·Qro jnOpr u uj q jz u uq~~r qju ~ rju q L nÒk~vr¿Qn rÂ Oo T ns~^ pÊj q¯ j YpÊq~w~vÒ RrÊqj8 nqu j q zjrj rm n ork~~rr nr zq~ k rjsu nju s jqj~ru q~j w rj¶Qo¯ºË Oo¶wrjTË r~jºsR jqjWr~jn bo n°jq n rj n~ j r jq~ r ju nu q z j u oou u joj~ru~ q qjsju u s~ ¿ s^ Rr~ o ] pÊ jql~vqM nr~wp~º]lvqhºlvq9n vrjn p_ p~ j rj nqu j q z os rjuql~q jnuou _ r j nL rjnwrjË Qr~jV nÒk~na qr°OoË ]Ñj¶ n T qr~ ~r nrj u n rj n rjsu nj ruq jn s vl vqÊwvq~Qqo~

X RASHI W r rr n qr jz p nu r j nj pr sjnr j nj r~ r q~~ o r u zju r zu uq o ju n r ru n lu jn u lq sjqju or j r~j r rr o jzu n u jr ~ rr nr jnq ~ q r zjq qr~ s r~j n sj rs~ s rl~rru nqu sru o~ rj{n pp~ nr~p~ u r ~u p z pr r~ jpj nl u qjru q s zr ju pr

X CHASIDIC INSIGHTS W in the land, and to sustain you in an act of great deliv-- our very being. erance.” He then alluded to his second achievement, ǻǼȱ ȱǰȱȱ¢ȱȱ¢ȱěȱȱ¡ȱ ȱ ěȱ ȱ ¢Ǳȱ ȃǽ Ǿȱ ȱ ȱ ȱ Ȃȱ is something that we do not internalize. Only “Jo-- counselor, lord over all his household, and ruler over seph,” the spiritual leaders of the generation,17 are all Egypt.” ¢ȱȱȱȱȱ¡ȯȱȱ¢ȱ ȱ Joseph gave us the strength to follow in his footsteps, was ruler over Egypt. Our ability to somewhat ¢ȱȱȱȱ¡ȱȱȱȱ ¡ȱ Ȃȱ ȱ ȱ ȱ ȱ ȱǰȱȱ ȱ ¢Ǳ ȱȱȱȱ¢ȱ ȱȱȱȱȱ fact that we act as Joseph’s “emissaries,” inspired 16 (a) As has been mentioned, the Jewish people are and empowered by him. collectively referred to as “Joseph,” even though we are not all descended from him, because Jo-- In alluding to his second achievement, Joseph there-- seph provided for us during the beginning of fore made it clear that he was acting not as his brothers’ ǰȱȱȱ ȂǱȱȃȱ ǳȱ ȱȱ¢ȱ ȱ our sojourn in Egypt, enabling us to grow from ȱȱǰȱȱ ǯȱ ȱȱȱǳȱȱȱ a family into a populous nation. But providing for us physically during the Egyptian famine was Egypt.” As Joseph’s emissaries, we, too, have the pow-- ȱȱȱ¢ȱȱěȱ¢ȱ¡ȯȱȱȱ actually just a physical manifestation of how he ȱȱ¢ȯȱȱěȱȱ¢ȱȱ ǰȱ¢ȱȬ was enabling us to survive the spiritual Egyp-- - tian “famine,” as well. Just as we internalized the couraging all humanity to embrace the seven Noahide 18 physical food he provided for us, so did we inter-- laws as God’s will conveyed in the Torah. £ȱȱȱȃȄȱȱȱȱǱȱ 9 God has made me master of all Egypt. Come down ȱ¢ȱȱȱěȱȱ¡ȱȱȱȱ to me; do not tarry: As we have seen,19 one of the pri--

16. ǰȱȱŚŗǱśśǯȱȱ17. ȱǰȱȱřŝǱŝȬşǯȱȱ18. See Mishneh Torah, Melachim 8, end. Likutei Sichot, vol. 30, pp. 224-228. 19. Above ȱŗśǱŗřȬŗŚǯȱȱȱȱ¡ȱřǱŘŘǯȱȱ

ŬųŰ 592 Genesis 45:3-9 VAYIGASH

3 Joseph said to his brothers, in Hebrew, “I am Joseph, whom you presumed ȱȱ¢ȱ ȱȱȱȱęȱǯ12 Because I am alive, my father has surely not been able to stop grieving over me for the past twenty-two years, as he would have had he been mourning someone who had really died.13 Can my father indeed still be aliveȱĞȱȱǰȱȱ?! If so, this is surely nothing short of a miracle!”14 But his brothers could not bring themselves to answer him, because they were abashed out of shame before him over what they had done to him. They shrank from his presence. 4 Joseph then said to his brothersǰȱ ȱ ȱ Ğǰȱ ȱ ¢ȱ , “Please come close to me,” and when they came closer, he showed them that he was circumcised, like them. He said, “I am Joseph your brother, whom you sold into slavery in Egypt. 5 But now, do not be distressed or reproach yourselves for having sold me into slavery here, since it was ultimately in order for me to be able to provide for your needs that God sent me ahead of you. 6 For it has now already been two years that there has been a famine in the land, ȱȱȱȱęȱmore years to come in which there will be neither plowing nor reaping. 7 But God sent me ahead of you to ensure that you survive in the land, and to sustain you in an act of great deliverance. Third Reading 8 So now you can understand that it was not you who sent me here, but God. He has made me Pharaoh’s counselor, lord over all his household, and ruler over all Egypt. 9 Now, since every additional moment my father spends in mourning could prove fatal, he must be allowed to witness with his own eyes that I am alive. It would be ȱȱȱȱȱ¢ȱȱȱ ȱ ȱȱǰȱȱȱ¢ȱȱǰȱ ȱȱ responsible for the welfare of the entire country and cannot desert my post. For this reason, you should15 make haste and go up to my father and tell him, ‘This is what your son Joseph has said: “God has made me master of all Egypt. Come down to me; do not tarry. X CHASIDIC INSIGHTS W 5-8 Do not be distressed…for having sold me…since needs, but of their spiritual needs as well, i.e., to it was in order to provide for your needs that God ȱȱȱȱȱȱĚȱȱ sent me ahead of you…. It was not you who sent me Egypt. here, but God. He has made me…ruler over all Egypt: (b) Joseph’s primary achievement, however, was that ȱ ȱ ȱ ¡ȱ ȱ ěȱ Ȭ- ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ȱ Ȭ- ȱȱ Ȃȱȱȱ¢Ǳ ȯȱ ȱ Ǳȱ ȱ ȱ ¢ȱ ȱ Ȭ- ǻǼȱ ȱ ȱȱǰȱ ȱ ȱȱȃ¡ȱ Ȅȱȱ ȱ ȱ ȱ ȱ Ěȱ ȱ ¢ǰȱ ȱ ¡ǯȱ ǰȱȱȱȱȱǰȱ became a ruler over Egypt, teaching the Egyptians was capable of maintaining Divine consciousness ȱ ȱ ȱ ȱ ȱ ȱ ǰȱ Ěȱ ȱ ȱ ¡ǯȱ ¢ȱ ȱ ȱ ȱ ȱ them to adhere to Noahide law, and even having Egypt, Joseph paved the way for the Jewish people them circumcise themselves. to do the same. He therefore said, “it was in order ǰȱ ȱ ęȱ £ȱ ȱ ȱ ȱ ȱ to provide for your needs that God sent me ahead ¢ȱȱȱȱȱǱȱȃȱ ȱȱȱ of you.” He was not just speaking of their physical to provide for yourȱǳȱȱȱyou survive

12. ǰȱŚŚǱŘŖǯȱȱ13. ǰȱřŝǱřŚȬřśǯȱȱ14. Likutei Sichot, vol. 15, pp. 387-389. 15. Likutei Sichot, vol. 15, pp. 389-390.

ŬųŰ 593 THIRD READING

X ONKELOS W ] o jºÑQprº PrÊq~ Oq~ o TË r r^ nrj p¯Rs·w pvp~j] rÊjq¯vrj10 o ju p zs~ j r jq~juooj rj rjrj j o ju rj ju juq~n nr TÑ js~ v ^ nÊjq¿jnj11 Ðvrwp¯l~wrjQÑ jvrjº _Ñj~s vjÑL pr ruquj rru o~jrj u n rjj rsj ~ rj~u n r jqu n jz zol s ol~ QÑ jvoº_ rÊq~¯V orº nÊwpÅL r rQnr¯¯_ or ËVw¿ n Or¯ j u n rj rou zq k~p juq~qu jqjn L nrj n ] n r~QoojË O~sTpovo^ oÂ nj12Ðvrwp¯l~wrj n r~o ojrj r so~ o rjrj ou qj~r~ l sj ru z nj ol~ nrj n T nËj¿wr¿wp~ Rnr~j] pÊ jq· nj13vpol~_ o¶ qjvq Qnwn¿ ru ~r ru q~ju u q ju s jun olu u n ru r j n qj nju nrj _ pÊ jqËvjV pÊ jqvnºL pn~ j ] p¯l~wr¿Qo~jn Oqjnj¶ ~ rr~ru q~rl u qj u sj rÂvoQnr~wp~

X RASHI W ~ p r jzn nrj n n r~o oj zpsu q s zjnu po l~ zns s zj qu jq jn~rj nu zoru u n pu n r~ nrjnuq r~j n{ n o~p z o zju p z qs q qru tu nl~ p zj nsjnu s~spo o ou n j nzl qu po l r~j n{nunjuo~j ru nrnjnur r~s ol p z ou qjqn un sj pru u r nl~ ol p z p n l~

¦¨³ X CHASIDIC INSIGHTS W ȱ ȱ ȱ ¡¢ȱ ¢Ȭ ȱ ¢ǰȱ ȱ ȱ ȱȱȱȱȱȱȱęȱȱȱ¢ǰȱȱ clear to him that this was Divine providence’s way of leaders and judges of the closest city must come out rectifying Jacob’s failure to honor his parents during ȱȱȱęȱǰȱĞȱ ȱ¢ȱȱȱ the twenty-two years he was in Charan.23 Now that the declare, “Our hands did not spill this blood,” meaning twenty-two years was up, Joseph urged his brothers to that that they did not knowingly fail to provide this ȱȱȱȱ¢ȱ¢ǰȱȱȱȱȬ- person with food and an escort prior to leaving their ment of separation could end without even one un-- city.26 ¢ȱ Ȃȱ¢ǯȱȱ ¡ȱ ¢ȱ ȱ ¢ǰȱȱ ȱȱǰȱȱȃęȄȱȱȱȱȱ referred to Jacob here as “my father,” not “our father,” Esau.27ȱ ȱȱȱȱȃęǰȄȱǰȱȱȱ since the urgency of bringing Jacob to Egypt related to the environment of Torah and Judaism. One who does the fact that he was Joseph’s father and that the time for so becomes susceptible to spiritual death, i.e., discon-- their separation had ended. nection from God, the source of all life. The leaders This teaches us that although discipline and punish-- and judges have the responsibility to prevent such an ment are at times necessary,24 we must limit our use of eventuality. They must fortify those venturing out into such measures to the absolutely minimum. The very ȱȃęȄȱ ȱȱȱǻ ȱȱȱȬ- moment that they become unnecessary, we must imme-- rah) and proper clothing (observance of the command-- diately and urgently revert to the ways of kindness and ments) to protect them from the spiritual dangers that ěǯ25 ȱȱȱȱęǯ 13 Tell him that when we last parted, we were in the As we have seen, when Jacob sent Joseph to check on middle of studying the laws concerning the calf that his brothers, he sensed that somehow this would lead must be killed when a corpse is found between two ȱȱęȱȱ Ȃȱȱȱȱȱȱ cities. This will convince him conclusively that it is re-- progeny would be slaves in a foreign land.28 This in-- ally I: ȱȱȱ ȱȱȱ¡ȱȱ spired him to teach Joseph the laws about protecting he had been studying with Jacob twenty-two years ear-- ȱ ȱȱȱȱȱȃęǯȄȱ ȱ¢ȱ lier indicated to Jacob that Joseph was not only physi-- ęȱ ȱ ȱ¡ȱȱȱȱ Ȭ- cally alive but that he was still spiritually alive—the stand the spiritual temptations he would face. moral teachings of his father had remained with him. Thus, when Joseph wished to inform Jacob that he was ȱȱǱȱȃǳ¢ȱson Joseph is still alive”—i.e., he is still alive spiritually, he hinted to him that he had kept still my true son, carrying on my legacy. In fact, it was the theme of their last study session in mind and that the inner message of their parting study session that ȱȱȱȱȱȱȱȱěȱ¢ȱ ȱ ȱȱȱȱȱ¢Ǳ ȱ¢ȱȃęȄȱȱ¢ǯ29

23. ǰȱ řŝǱřŚǯȱ ȱ 24. See Sotah 47a, Sanhedrin 107b. 25. Likutei Sichot, vol. 15, pp. 389-390. 26. ȱ ȱ ¢ȱ ŘŗǱŝǯȱȱ 27. ŘśǱŘŝǰȱřŝǱŝǰȱǯȱȱ28. ȱǰȱřŝǱŗřǯȱȱ29. Likutei Sichot, vol. 30, pp. 222-224.

Ŭųű 594 Genesis 45:10-13 VAYIGASH

10ȱȱ ȱ Ĵȱ ȱ ȱ and be close to me—you, your children, your grandchildren, ¢ȱĚǰȱ¢ȱĴǰȱȱȱ that you own (see Figure 47). 11 I will provide for you there, ȱȱȱȱęȱ years of famine, so that you will not be impoverished, nei-- ther you nor your household, nor anything that is yours.” ’ 12 You can see with your own eyes, just as my brother Benja-- min can see with his own eyes, Figure 47: Goshen. that I am your circumcised brother, and all of you can hear that it is indeed I who am speaking to you in Hebrew. Do not imagine that I am contriving a plot against you, for as far as I am concerned, you have no more reason to suspect me of hating you than does Benjamin—whom I have no cause to hate because he was not even present when I was sold. You should see me with your eyes just as my brother Benjamin sees me with his eyes—innocent of any malicious intent. You can see, as well, the great honor I am accorded here, 13 So you shall tell my father about the great honor being accorded me in Egypt, proving that it is within my power to do all of this, and about everything else that you have seen: that I am your brother and that I am speaking to you in Hebrew. Finally, tell him that when we last parted, we were in the middle of studying the laws concerning the calf that must be killed when a corpse is found between two cities.20 This will convince him conclusively that it is really I. And you shall make haste to bring my father down here.” X CHASIDIC INSIGHTS W ¢ȱȱȱȱ¢ȱ¡ȱ ȱȱȱ Ȭ- Joseph thus said to his father, “God has made me ish people to elevate the sparks of holiness trapped in master of all Egypt. Come down to me; do not tarry,” Egypt. By serving the Egyptians and thereby earning Ǳȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¢ǰȱ as remuneration the vast wealth of the storehouses of ȱ¢ȱ¡ȱȱǰȱȱȱęȱȱȱ Egypt, the Jewish people were able to liberate these purpose is now possible. spark embedded in this wealth and restore them to the ȱ¢Ȃȱ¡ǰȱȱȱȱȱ ȱȱȱ realm of holiness. themselves solely in study and meditation and remain ȱȱȱ¡ȱ¢ȱ¢Ȃȱǰȱ ȱȱȱěǯȱ ǰȱȱȱȱ Joseph was able to gather wealth not only from Egypt, living, while commendable, misses the true point of but from other countries, as well. Since Egypt was the ȱ¡ǰȱ ȱȱȱȱȱ ȱȱȱ economic superpower of that era, the wealth of the the physical world.22 21 whole civilized world was tied to that of Egypt. Thus, Every additional moment my father spends mourn-- ȱȱ ȱȱĞȱ¢ȱ ȱȱ ǰȱ¢ȱ ing could prove fatal….For this reason, you should were not only elevating the wealth of Egypt but that of make haste and go up to my father: When Joseph real-- all the nations of the world. ized that he and his father had been separated from

20. ¢ȱŘŗǱŗȬşǲȱȱȱǯȱŘŝǰȱ ǯȱȱ21. Pesachim 119a. 22. Likutei SichotǰȱǯȱřǰȱǯȱŞŘřȱěǯȱȱ

Ŭųű 595 THIRD READING

X ONKELOS W w q Qrr¶Onrj bnº j¾jLo½qQn r~wnvrj n _ o~jºqwqsVÅn½q14 n u l~ nrj n ojqq qju u ojq~q r ju nrj nu ~ r ju Oo ol ] q~jL polj¾j]o½qQr p~wrj_ o±qjq15 vr~rºq ~ r ju ns l~rj q ou z j ns l~u nu q ou qru sol º~Qr¶sO~oTs jqÅ¶^ o Rqj¯n s]Çqj16Ë vÊn~ Qr p~º _j¶ n¸ ou qjujzn~~r rj u oun os o l~sl~qojs jqu p~s^½q17 vrrlQoo jºsO jq] oo¶ j T qn½qL oË ] o l~ o oju s jqo ojuq jzu osjs jquql~q nsjq w~ p Tºlº vq L°l ~s] Ñ Qp q~wp~s_k~OoËw~ p Ts jqÅ j ru u j u nl~u r r q~jqk~ 18 ~ r jq~ju n s~ nk~pu s jnju V pnl~w~º p a jº qvr¿ j r j_ q~º~ sQwºjº Op j] nj¶ r j su ~ l r u r ju qr j n sj oup~j nrj sk~p souru zq k~ p]~ p Tºw~ p Rpr] r jÊp~jL ro~ º~ s]º QpoÊvr¶wp~j ru joj n qj n~ j r jq~u r ~s]rQoºt_ rÊq~j19 pvr~rp_ o wp~ºQ jn~jn Oqjn ~u r uq q j juq~j ~~ r jq~ j ru n qj n~ j r jq~o sju nu nn Opo¯jnjTp jÅqjË Rrln Wqjn pbp~oc prwº v jºL°l u junjso zjnjsjjqjrjp u ojsu l~r vp~rºQpnl~w p~_ p~r°jº

X RASHI W p jnju p~u l q zru qnqus zjpu js jqu s zru jno jz q u j jouq n r~ nrj n o~ju q q s u nuq so~j~ run p zsu pp~ n qj n pp~u p~ r~u ju nrj nu or o rsj nrjnup z sjp ju sjn nnl p z n ru u ru o~p z ru jnu u rs{lq rs~ runu q q os sjp ju sjn nrp z s nz qu jz n q r~ru q q rru ru q~j ~ u qos zjp o ru pr~rp o u ~u rp z q q~o o ol q~j or o ssj os p z prs~ k j ru u {l ~s prqs nu n rotu u r ru n junu p z su n~ r ~ p u juu n p ru n o r z sunj p s ~u nu zjnup z o ju sju s jqu ou q jznsu qj u u pu n nzs

X CHASIDIC INSIGHTS W the destruction that would occur in Joseph’s territory, ȱȱȱȱ ȱȱȱ¢ȱȱěȱȱȬ- not for his own. come even of events that are preordained. Our sages In our lives, when we see that our fellows’ “temples” thus say that “even if a sword is at your neck, do not 37 are being destroyed, i.e., that they are failing to sanctify refrain from praying to God for mercy.” We have the ȱȱȱȱȱȱĚǰȱ ȱȱ spiritual capacity to cause a Divine decree to be an-- 38 help them by advising them gently and praying on nulled. their behalf. But ultimately, they control their own des-- ǰȱȱ¡ǰȱ ȱȱĴȱȱȱ ȱǰȱ tiny by their freely made choices. At some point, our Hezekiah, when he fell fatally ill. Even when the ȱȱȱȱ¡ȱȱȱǯ prophet Isaiah relayed to him that God had informed But when we see that our own “temple” lies in ruins, him that his time had come, Hezekiah refused to sim-- ȱȱȱȱȱ¡¢ȱȱȱȱ ȱ ply accept his fate. Instead, he prayed to God and was 39 crying. In fact, crying may impede our work, since we ȱȱęĞȱ¢ȱȱǯ ¢ȱȱȱȱȱȱȱ ȱȱęȱȱ moral obligation by the mere fact that we care, even if The Talmud states that those who do not merit seeing we do not act on our concern. the rebuilding of the Temple in their lifetime are con-- sidered to have destroyed it, since they failed to bring Tȱ ȱ Ǳȱ ȱ ȱ ȱ ȱ about its restitution by properly repenting.40 The same prophetically that the Temples and sanctuary would ȱȱȱȱȱȱȱ¢Ǳȱ ȱȱ ȱ be destroyed. It would seem that nothing they would the fact that Temple had not yet been constructed as ȱȱȱȱęȱȱ Ȃȱǯȱȱ a result of our personal failure to fully construct our being the case, why did they not cry as well for the own personal “temples” out of our lives.41 The purpose destructions that would occur in their own territories, thinking this way is not to bring us to tears, but to in-- since these seemed to have been preordained and ir-- ȱȱȱȱȱ ȱȱȱěȱȱȱȬ- ǵ tion, which in turn hastens the cosmic redemption.42

37. Berachot 10a, end. 38. Rosh HaShanah 16b. 39. Řȱ ȱŘŖǱŗȬŜǯȱȱBerachot 10a, Yevamot 49b. 40. Y. YomaȱŗǱŗǲȱMidrash Tehilim ŗřŝǱŝǯȱȱ41. See Mishneh Torah, TeshuvahȱřǱŚǯȱȱ42.%%Likutei Sichot, vol. 10, pp. 147-150.

ŬųŲ 596 Genesis 45:14-19 VAYIGASH

14 With that, he fell on his brother Benjamin’s shoulders and wept, for he fore-- ȱ¢ȱȱȱęȱ ȱǰȱȱȱȱȱȱȂȱ territory, would be destroyed. Benjamin wept on his brother Joseph’s shoulders, for he in turn foresaw prophetically that the Tabernacle of Shiloh, destined to be erected in Joseph’s territory, would also be destroyed. 15 He then kissed all his brothers and wept on their shouldersǰȱȱĞȱthey saw that he was fully reconciled with them, his brothers overcame their embar-- rassment and conversed with him. 16 Word of their arrival reached Pharaoh’s palace: “Joseph’s brothers have ar-- rived!” Pharaoh and his courtiers were pleased, and 17 Pharaoh said to Joseph, “Tell your brothers, ‘Do as follows: Load your ten30 animals with grain and go directly to Canaan. 18 ȱȱȱ¢ȱȱĞȱȱȱȱȱȱ¢ȱȱ¢ȱȱȱȱȱ ǰȱȱȱȱȱȱȱ¢ȱȱȱ¢ȱ¢ȱȱ¢ȱ¡ȱȬ- riod. On the contrary,31 bring your father and your households and come to me. I will give you the district of Goshen, which is the choicest part of Egypt, and you will eat of the fat of the land.’ ”ȱȱ Ĵ¢ȱȱȱȱ ȱ would eventually empty Egypt of all its wealth.32 19 ȱǱȱ“Moreover, you are commanded by me to tell them: ‘Do as follows, by my edict: Take for yourselves wagons from Egypt for your small children and your wives, and bring your father and come. X CHASIDIC INSIGHTS W 14 He fell on his brother Benjamin’s shoulders ǽ-Ȭ rial dimensions, our animating souls, bodies, and our ¢ǰȱȃȄǾ and wept, for he foresaw prophetically ȱǯȱȱ¢ȱȱȱ¡ȱȱ ȱȱęȱ ȱǳ ȱȱ¢ǯȱȬ- a temple, a sanctuary for God’s light.35 jamin wept on his shoulders ǽ¢ǰȱȃȄǾ, for he in turn foresaw prophetically that the Tabernacle of Why did Joseph and Benjamin cry over the destruc-- Shiloh…would also be destroyed: The purpose of the tion that would occur in each other’s territories, but Temple was to illuminate the world. It was for this rea-- not over the destruction that would occur in their own son that, although the windows of ancient buildings ¢ǵ were typically built wider on the inside in order to dif-- The function of crying, generally, is to alleviate pain fuse sunlight throughout the rooms, the Temple’s win-- over a distressing situation;36 it does not actually im-- 33 dows were built wide on the outside, so as to spread prove the situation. Thus, as long as we can remedy a light to the outside. For the same reason, the Temple distressing situation, we should try to do so instead of was not built on the highest peak in the region but on a comforting ourselves with tears. slightly lower one,34 so instead of being aloof from the ¢ǰȱȱȱȱȱȱȱ ȱ world, it would serve as a conduit of Divine inspira-- be destroyed in his own territory, Joseph had to fo-- tion to it. cus on doing everything he could to forestall its de-- It is not incidental that the two brothers wept over the struction. Crying about it would have been counter- Temple on each other’s necks, for metaphorically, the productive. He was ultimately powerless to stop the Temple was the “neck” of the world. destruction that would occur in Benjamin’s domain, The neck is situated toward the top of the body but however, since the destiny of Benjamin’s territory was not at its peak. It thus serves as a bridge between the ȱȂȱǯȱǰȱĞȱ ȱȱ¢ȱ head and the body. Metaphorically, then, a “neck” he could do on behalf of Benjamin and still saw that ȱ ȱ Ğ¢ȱ ȱ ȱ ȱ ȃȄȯȱ the Temples would be destroyed, he felt so bad about Godly souls—and illuminates our lower, more mate-- it that he burst into tears. Likewise, Benjamin cried for

30. ǰȱŚŚǱřǯȱȱ31. Likutei Sichot, vol. 10, pp. 151-156. 32. ȱ¡ȱŗŘǱřŜǯȱȱ33. ŗȱ ȱŜǱŚǲȱMenachot 86b; Vayikra RabbahȱřŗǱŝǯȱȱ 34. ZevachimȱśŚǲȱȱȱ¢ȱřřǱŗŘǯȱȱ35. Likutei Sichot, vol. 10, pp. 146-147. 36. ȱȱŚŘǱŚȱȱȱad loc.

ŬųŲ 597 THIRD READING

X ONKELOS W n Qqjn p_ p~wr¿º Vwn¿L po j¿wq sQ rÊwq~ Opj] oj20 so r q u ~ j r sj oj sju n n qj n~ j r jq~ru u ol~ V oË _ prboÊn½qOo~ rj°n] o¶ j T owº°lvq½q21 ~º v _ pr o~ rj{no ju o u rlq ~u qoq rjpos sjqn _ rÀt j22 Ð pvr¸qQroV pr_ oÊn½qsL jq] nÅwqË Qrl ~ r jr~j nrjsjqns jqu qu r jj~ n qjnqjsjtu j pOp¿Ë ]~o¯ ]Òj¯T qr ^ nrj njº LÒrj°Ë ]nl ¯ Qn~rV qr r~j q ju qj nrj nj~u r zu ju n qu r jj~~ n r zjq jqju n nj n ] rr°lT~s¿ j ^ qr¯Ynr~jº23 vÒrj°s_nl ¯Qor j ~ rju q jz nu l~q j nzu ju n n rj n u un n nj nrl ~ rj{q ]¶ r s[~j°sv[ s\sl~p°] pjnL rjnº ]¼n Qn~j°sv O nsl o ju u u n r njr jq~q{lq qu q zj ~ r jr~j nu l~q nrju ºL oo½qQr p~wp~ _ qÀq¯jq24 Ð pvr¸qQnr~j ËV rº p a pr ~rsjql~qru l~qns l~r ~ r jr~juu j jn Ð pvr¸q¶ºQj· jnÊwvq~Opol~p~s]½q

X RASHI W ru q rnju u njqu q~ o ~ q r ru j pruq po l uq jn rr{l" su jzp qu qpu u q su jzp qu ~s ju q r z qs zo~ rjnp z su zj nju nrru q u n jqj q r zu p z ~ rrjnuu nr n rj n u u n sj nsl q ju q j ppuqu nr~ru p z o~s r r nr jnu rp z nj rru ~ q zqjnu u u por s n ojq qup z r zrnq s qu jnr jrq qsjp n p q ou q jnjs rnj rujn sru su u jqju p prru su p z n nju s~s j{nru ruj qr jr r rrs zr ru jqu nruq~ ~su p z rrlq jnuu uj q jnu~q j pru qu u ju jnu q~

°²´£³² ¢¦£¨ X CHASIDIC INSIGHTS W cacy particularly enjoyed by the elderly,” i.e., the ȱȱȱȱȱ¡ǯȱȱ ȱ ȱ wise. Joseph was thus hinting that through de-- ęȱȱȱȱȱ ȱȱ¡ȱ scending to Egypt, Israel would merit to receive ȱ¡ȱȱȱȱȱȱȱǰȱ “the wine of Torah” at Mount Sinai. In this con-- we cannot give in to despair. We must strengthen ¡ǰȱ ȱ ¢ǰȱ ȱ ȱ ȱ ȱ Ȭ- ourselves with absolute trust that God will grant den, symbolized the idea of accepting “the yoke us success in all our endeavors so that no worries of Torah,”51ȱǯǯǰȱĴȱȱȱ¢ȱȱ will impede our adherence to the Torah and its Torah study beyond our natural inclination to do precepts.54 52 so based on the pleasure we derive from it. 24 Do not engage in any involved discussions of • The aged wine was wine that Joseph had stored Torah law, for doing so could distract you, causing in anticipation of his reunion with his father. By you to lose your way: Joseph was not warning them sending him some of this wine, Joseph indicated against discussing the Torah altogether, only in engag-- to his father that, although he foreswore wine the ȱȱ¡ȱȱȱȱǲȱĞȱǰȱ day they were separated,53 he trusted in God that the obligation to study the Torah applies at all times. one day they would be reunited and even pre-- In fact, there is an obligation to study the Torah while pared wine for the occasion. traveling above and beyond the obligation to study it Joseph’s faith serves as a model for the sort of faith at all times,55 for Torah study protects us from the per--

[ A CLOSER LOOK \ [23] Aged wine and split beans: When we choose split beans. Aged wine, in contrast, was something ȱ Ğȱ ȱ ǰȱ ȱ ¢ȱ ȱ ȱ that Jacob could well have still had from previous that we assume the other person does not already years, but Joseph assumed that if he and his broth-- have and will therefore especially appreciate. Since ers had foresworn wine since they had been parted, food was scarce during the famine, Joseph assumed Jacob certainly did also. Thus, he sent him wine not ȱ ȱ ȱ ¢ȱ ȱ ȱ ȱ only because it was a delicacy, but as a sign that the resources on foreign delicacies, such as Egyptian time for mourning was over.56

51. Avodah Zarah 5b. 52. Or HaTorah, Bereishit, vol. 5, p. 1977. 53. ȱŚřǱřŚǰȱǯȱȱ54. Likutei Sichot, vol. 10, p. 159. 55. Bereishit RabbahȱşŚǱŘǯȱȱ56. Likutei Sichot, vol. 10, p. 158.

Ŭųų 598 Genesis 45:20-24 VAYIGASH

20 Do not even give a thought to your belongings, for the best of all Egypt will be at your disposal.’ ” 21 Israel’s sons did so. Joseph gave them wagons in accordance with Pharaoh’s instructions, and gave them provisions for the journey. 22 He gave each of them a set of clothing, but to Benjamin he also gave 300 pieces of silver and four additional sets of clothing, making ę sets of clothing in all. 23 ȱȱ ȱȱȱĞȱȱ ǰȱ¢ȱȱȱ ȱȱ ȱȱȱĞǰȱȱȱȱ ȱȱǰȱȱ ȱȱȱȱȱĞȱȱȱȱ ȱȱȱȂǯȱǰȱȱȱȱȱȱȱĞȱ ȱȬ- ȱȱ¡ȱȂǰ he sent his father ȱĞȱsimilar enough to the one that ȱȱȱȱȱ¢ȱ ȱȱȱȱǰȱȱěȱȱȱ ȱ ȱęȱ ¢Ǳȱ¢ǰȱ ȱȱȱȱȱȱȱ ȱ grain, Joseph sent ten male donkeys laden not with grain for assuaging hunger but rather ȱ¢Ȃȱęȱ—aged wine and split beans. Besides be-- ing delicacies, aged wine is particularly enjoyed by the elderly, and split beans ȱȱȱȱȱ Ȃȱȱȱȱ¢Ǳȱȱȱȱȱȱ be eaten only when they are separated, Joseph’s separation from his family also proved to be for the greater good. Secondly, Joseph sent ten female donkeys laden with grain. These ten donkeys ȱȂȱĞǰȱ ȱȱȱȱ¢ȱȱ ȱȱȬ- ȱȱȯȱ¢ȱȱ¢ǯȱȱȱĞǰȱ ȱȱ bread and other types of food served with bread to his father and family for the journey to Egypt.43 24 He sent his brothers on their way and they set out, and he said to them, “Do not engage in any involved discussions of Torah law, for doing so could distract you, causing you to lose your way!44 Although I instructed you to make haste,45 do not be so hurried on this journeyȱȱ¢ȱȱ¡¢ȱȱȯȱȱ impairs vision46ȯȱȱȱȱȱȱ¡ȱ¢ȱȱǲȱǰȱ ȱȱȱȱȱȱȱȱȱęȱȱȱȱȱȱ while it is still daylight. And do not quarrel among yourselves along the way over who was at fault for selling me.” X CHASIDIC INSIGHTS W 23 Ten male donkeys laden with…aged wine… a ȱ ȱ ȱ Ĵǰȱ ȃȱ¢ȱ ȱ ¢ȱ ǽȱ ȱ delicacy particularly enjoyed by the elderly…and ten ǾǯȄ49 female donkeys laden with grain…bread and…food: The wine thus also alluded to the four cups of ȱĞȱ ȱȱ ȱ¢Ǳ wine that the Jewish people would drink in cel-- • The donkeys symbolized Egypt, which the proph-- ebration of the redemption from Egypt. In this ȱȱ ȱȱĚȱȱ¢ǯ47 The wine ǰȱ ȱ Ȃȱ ȱ ěȱ ȱ ȱ symbolized the Jewish people, who are compared food—“grain,” “bread,” and “food”—allude to to wine.48 The image of wine riding upon donkeys the three matzos that are used during the Pass-- conveyed the idea that Egypt was subservient to over SederȱȱȱȱȱȱȱǱȱȱ the Jewish people, who would eventually be able ȱęǰȱ£ǰȱȱȱĴȱǯ50 to redeem the holy sparks embedded in Egypt, • Wine alludes to the secrets of the Torah, “a deli--

43. Likutei Sichot, vol. 10, pp. 151-156. 44. Rashi on Ta’anit 10b, s.v. Tirgazu. 45. Above, vv. 9, 13. Likutei Sichot, vol. 6, p. 214, note 30. 46. Berachot 43b; Ta’anit 10b. 47. £ȱŘřǱŗşȬŘŖǯȱȱ¡ȱŗřǱŗřǯȱȱ48. ȱŞŖǱşǯȱȱ49. ¡ȱŗŘǱřŜǯȱOr HaTorah, Bereishit, vol. 5, p. 1976. 50. Likutei Levi Yitzchak (Zohar), vol. 2, pp. 10-11.

Ŭųų 599 FOURTH READING

X ONKELOS W vpnl~sQlvqw~ vp qOq¿ j p]~ p Tº~sbr½qnL rjnÁnºQlvq½vq25 ~ r jq~j sl~qn rj nunu n ju ~u u n q j su ~ l s lq qj qq j n p] p~wrj¶ Qo¯s~º _wnj Oq ] oËË U sR~oË Wº bn·q½q26 ol~qur q os qjuq qoju o n rj n~ j r jq~r ju nu ~ q z u 27 ~r ol~u ounq rjr~ur qu n slq Rr~º o ]j¶ qjq vpr Qnk~vpw~Ò_¿Ë n O¶nr] r½qnL rjn ru r u ounu nu qu sj no ~rl q s jun nu qu n os oru jnu Ë Orl] rwp~T~ jq½q Opol~] p¶¸ n ] p¯l~ToË^ oj n¸wr¿] o~ qunjos q jz ~u n rrjpr s lqq r~u j q u qjzu u or vpnl~s_lvq q º QPn jÊqË Ls~~] o°rQoË _ qr¯wp¯l~ n un q o~ rj{nql~q su l~ n~ o ur q nju os qju~q r jp _ rjvo~ L r Qnj¶_ oËwË v V q Oo~ rj°nT p~sb½q28 qju ~u ~ o r q ounk u p~j o~jn~rl~qou u n rjo~ rj{n Ë Owp¯l~wrjT o~ rj°n^ qÃn½q46:1 º vr~p_ pj¶ºÂ Qp~ jp~j nu l~u q ~ rr~o n j u n q ju q r z r jn vr jn_ nr~QoÒ~voOn rj ] q¶jn½q qL r±r] o~j¶~sQr½q

X RASHI W r zjru p zr n jzr r r jr z s lqq u n qu j s jqu q j p sunrruq o zs~u p zl~q o zs~u nj sj n~s r jp j r jn{ s n q qu u pu n nr juq ~p p su sunr~ r s nl~qju n qj rj sun ~ o q r z o~jn sju q ru z ro~ju r nju os o~o sju r jzns zjnu rl q n nj s zj r jn nr~ os~ou rru n jnu pr srju r ou sju ~ r r u o ojr nju jqj rr~s s oj stl r ru j rnj soj sjnu n os nr~ sjnu rr~ur q os r r pu qu pr qr rn os oju n ru o~ r rjq~j~s jr jnj ~ jqu q qr~p z u p ru l rjp q zrrjuu u pu n zqru p zju q r z p zl~ qr~~s j os q r z p zl~ srlr p~

£¡¨£¨²£¢¨¥££°£ X CHASIDIC INSIGHTS W through such study would they become one with To-- Accordingly, the two verses that describe Jacob’s re-- ȱȱȱȱȱȱȱȱĚȬ- £ȱ ȱ ȱ ȱ ȱ ȱ ¡ȱ Ȃȱ ȱȱ¡ǯ66 reaction to the two aspects of Joseph’s spiritual alive-- Ǳȱ ȱ ȱ ȃ ȱ ȱ ȱ ȱ ȱ ǰȱ 27-28 He saw the wagons Joseph had sent…under-- understanding that by having sent them, Joseph was standing that by having sent them, Joseph was allud-- alluding to the subject of their last study session to-- ing to the subject of their last study session together, ǰȄȱȱ£ȱȱ ȱȱȱȱěȱ the Divine spirit came alive in their father Jacob. Is-- by Egypt—he remembered what Jacob had taught him. rael said, “I am blessed with much joy, for my son Jo-- This realization relieved and enlivened him. When he seph is still alive”: As we have seen,67 Joseph’s achieve-- £ȱȱ ȱȱȱ¢ȱȱěȱ ȱȱ¢ȱ ȱ Ǳȱ ȱȱěȱ ¢ȱ¢ǰȱȱȱěȱ¢ȱ¢ǰȱȱǰȱȃǽ ȱ ¢ȱȱȱȱ¢ȱȱȱěȱ¢ȱ¢ǯȱ ȱȱ Ǿȱȱǽ¢Ǿǰȱȱ¢ȱȱ ȱȱȱ ȱ ęȱ ȱ ȱ ȱ ȱ ȱ ȱ alive.” The Midrash68 ȱȱ ȱȱǱȱ achieved, albeit on a smaller scale, during his sojourn “The power of my son Joseph is very great, for he has in Charan. The second achievement was something Ja-- remained righteous throughout all his troubles in a ȱȱȱ¡ǯȱ manner that surpasses the way I did.”69

[ A CLOSER LOOK \ [27-28] Above, Joseph’s second achievement begins ing. Here, too, for the same reason, Jacob’s realiza-- a new reading, since it represents an ascent (aliyah) tion of Joseph’s second achievement begins a new to a new level achievement, far surpassing the one reading.70 ȱȱȱęȱȱȱȱȱȬ-

66. Likutei SichotǰȱǯȱřśǰȱǯȱŗşŞȱěǯȱȱȱŚŝǱŘŝǰȱ ǯȱȱ67. Above, on vv. 5-8. 68. Bereishit RabbahȱşŚǱřǯȱȱ69. Likutei Sichot, vol. 30, ǯȱŘŘŘȱěǯȱȱ70. Likutei SichotǰȱǯȱřŖǰȱǯȱŘŘŘȱěǯȱȱ

ŭŪŪ 600 Genesis 45:25-46:1 VAYIGASH

25 They went up from Egypt and came to their father Jacob in Canaan. 26 They told him, “Joseph is still alive!” and that he was the ruler of the entire land of Egypt, but he ignored them, for he did not believe them. 27 So they told him everything that Joseph had told them, including what topic he and Joseph had been studying when they last parted, and he saw the wagons Joseph had sent to transport him, understanding that in sending them, Joseph was alluding to the subject of their last study session together, since the word for “wagon” ( ) is the same as the word for “calf.” Finally convinced of the veracity of their words, he believed them, and the Divine spirit came alive once again57 in their father Jacob. Jacob Goes Down to Egypt Fourth Reading 28 Israel said, “I am blessed with much joy, for my son Joseph is still alive! Let me go and see him before I die.” 46:1 Jacob, suspecting he would die in Egypt, prepared a burial place for himself in the Machpelah cave58ȱȱĴȱǯȱĞȱȱǰ Israel set out from Hebron with his entire family and with everything he owned. He arrived in Beer-- ǰȱȱȱěȱȱęȱȱȱ ȱȱȱȱ ǯȱ ȱę¢ȱ ȱ Ȃȱȱ ȱěȱȱȱęǰȱȱȱȂȱ name, in order to show honor to his father in particular, since the obligation to honor one’s father is greater than the obligation to honor one’s grandfather. X CHASIDIC INSIGHTS W ils of travel.59 Thus, if travelers are busy with business confers this type of protection, since only through Ĵǰȱ ¢ȱ ȱ ȱ ȱ ȱ ȱ ȱ ȱ in-depth study do we truly immerse ourselves obligation to study Torah,60 but they would not be ab-- in the Torah and thereby become one with it.63 solved of the obligation to protect themselves from the Accordingly, when Joseph told his brothers not to en-- perils of travel through Torah study. gage in in-depth Torah study, he was telling them that ȱęȱ¢ȱȱȱ ȱĜǯ here are two aspects to the protective power of To-- T However, according to another opinion, Joseph in fact ȱ¢Ǳ told the brothers not to refrain from studying Torah in ǻǼȱ ȱ ȱ ȱ ęȱ ¢ȱ ȱ ȱ Ȃȱ Ȭ- depth.64 According to this view, Joseph had sent along mandments protects us from harm, and the com-- drivers for the wagons; his brothers were therefore in ȱ ȱ ¢ȱ ȱ ȱ ȱ ȱ ¡ǯȱ no danger of losing their way.65 Any type of Torah study provides this type of ȱȱ¡ȱȱȱ ǰȱ ȱ ȱȱȱ protection—even simply reading verses of Scrip-- to have the type of protection that is the product of in- ture,61ȱȱ ȱęȱȱȱȱ¢ȱ ȱȱ¢ǰȱȱȱęȱȱȱȱ ȱȬ- the Torah even by simply reading verses of Scrip-- ȱ¡ȱǯȱȱȱȱȱȱȱ ture. ȱ ȱȱ¢ȱǰȱȱȱ ȱȱęȱȱ ȱ (b) When we immerse ourselves intensely in the study ¡ȱȱ ȱȱȱȱ¢ȱ ȱȱ¢ǰȱ of the Torah, we “lose ourselves” in it more than ȱȱȱ¢ȱ¡ǯȱ ȱȱȱ ȱę¢ȯ ȱȱȱȱȱȬ- his brothers that in order to protect themselves on this ȱĢȱȱȱ¡ǰȱȱ¢ȱ ǰȱ ȱ ȱ¡¢ȱȱȱȱȱ ȱȱ ȱȱǰȱȱȱȱ ȱȱǰȱ¢ȱ ȱȱȱȱȬ- its transcendence, rendering us immune to the selves with a greater measure of protection than be-- transience of this world.62 Only in-depth study fore, the protection conferred by in-depth study. Only

57. ȱřŝǱřśǰȱǯȱȱ58. ȱȱśŖǱśǰȱ ǲȱLikutei Sichot, vol. 15, p. 462, note 36. 59. Sotah 21a. 60. See Shulchan Aruch HaRav, Talmud TorahȱřǱŜǯȱȱ61. See Mishneh Torah, Avodah ZarahȱŗŗǱŗŘǯȱȱ62. See Chagigah 27a. 63. See Tanya, chapter 5. 64. Tosafot on Ta’anit 10b, citing the Midrashǰȱȱ¡ȱ¢ȱMaharsha ad loc., and Matnot Kehunah on Bereishit RabbahȱşŚǱŘǯȱȱ65. See Magen Avraham on Orach ChaimȱŗŗŖǱŗŖǰȱShulchan Aruch HaRav, Talmud TorahȱřǱşǯȱȱ

ŭŪŪ 601 FIFTH READING

X ONKELOS W p~sQ½qrj OqÀqs]~ jqj¶T o~ rj°n j *^ nÒk~p~sb½q2 ~r jo~ j rjp ju o~ rj{njrj ql~q 3 ~r~ ~ l r ql~qs lqs lq ql~q ] oÒk~Qo~r_ ns~ vr p~sP½q nvoÂ n p~sQ½qsLlvq * s]lvq j u l~~ q rrk~~~o r~ l ql~q _Ñ j vn°l~Ë Qr·Ë_ jwvn¿rj Oqjn] r jvoT~ rnÊwq~Ñ L nr~ ol~ n qj njq oju n q jn~r s o~~ r l~ ruquruj u n q zl~un q qj LÒrwq]Ñjqvq~Qns vr~jrj OqjnTÑ jÁn^ oo~Rns vr~4 vr¯ ~ q ruj nou ~~ q r l~qn qj njj run rj o q nsjuo q zj osj~ rru q~ qL¯ r ] o~j¶nsQlvqrċ_ r½q5 ÑvpowqËQr _ n¯rPoË j u rju q r z o~ju n s lqrj r j su ~ l s lqr o~ rj{no j w p~jT rÅqwp~jRp nl~s]lvqw~ p Wo~ rj°nwvoº j b~j°n½q ~u n rrjpjuso zjr j sjjq º ] jn½q6Ë vs~~_ o°rsQ jqÅ _ qr¯wp¯l~Ë Prl¶ vr Opo¯j u r ju u or qunjs jqu q jz s j u n sjq j n r j soou r qOq¿ j p] p~j¶Tº¯ jvr^ p¯l~T r¯º jwp~jRpo jnwp~ n rj njsl~qqq j~ n r jq~ju 7 o ju nsju u oun nsju rjs lq Tr r ^ oº j Yr r¶ Ë vÊn~Ë_ jqw rjsQlvqrjL rjnº~ sQr½q rj nsjuq ju u or ju u oun nsj ou n~j n rj nju oun nj~ q u o jq rj vrjnËQÊn~~_ noËL jqw rjQrr¶Ë_ jºV rs j¶ËOÊn~ n qj nju ru j o~ rj{no ju qr jz rj Qqjn _ n~r¶qV o~rj°nwvo j¶ Ë aj¯pÀ bo~j8 o~u j s lq~ j rjtu nsju s lq sjp j~u u qu j sl o~u j o ju ~º QÀqºÐË_l L oº~ j Qo jº9voº~ j sQlvq s_j¶L rrº s]lvq o~u j s jnzo ju n jqj 10 qu ~u r zj q s j nr j qs~ j nr j ] nr j qsQ~jV nr j a o~ºjË Rjn¯] o jº vn jqjs _jp j ~ ro lq ju vnlvq j¿vqwp¶ºQ~r¯j q sLj

X RASHI W pp sj o zr~ qu qp r ru sju u u ~ o ~p s s r jo~rnu q~ run s zjs lqs lq pr~ os rr zu q o z q rj qj n n~ruq no qu r u j ~ orrjnu p z q o o r rp z nj rj qj n p zl~ qr~s p zl~q qu s jn o~j n~ruu ru q pr~ru ru jn sjn s njnr jqq~ns r~j pr~r nlqqu j rljnu p z r nu pu nlq juqpu ~u ru rl~ quqju zq rp zu q rl~ qq ju pp~juu zj r p zl~ q ~ orrs r n rjr~s p jz ~p u j rp zju qr~r ou jqu q qrjnu sjp n jznu r{ ojs u q qr ru p~r{u un p zsjnzrquu jznu p z n nru p zl~pu j n~ qju r~ o pr~rr u ojn qr~j nju nju ppr rr p z nu un s nkp n

ª´£³² X CHASIDIC INSIGHTS W ȱ ȱȱȱȱ¡ǰȱȱ ȱȱ ȱȱȱ ȱȱȱȱȱ¡ǯȱȱ ȱȱ us all the strength we need to overcome its challenges. ȱȱ¡ǰȱ ȱȱȱȱȱȬ- ǰȱȱ ȱȱȱȱ¡ǰȱȱ ȱȱȱ ȱěȱȱǰȱȱȱȱ ȱ¢ȱȱ ȱ ȱ ȱ ¡ȱ ǰȱ ȱ ȱ ȱ ȱ Ĵȱ we can no longer sanctify it properly. In other words, for our individual and collective growth and devel-- ȱ ȱȱȱȱȱȱȱȱ¡ȱȱǰȱ Ǳȱ ȃȱ ȱ ę¢ȱ ȱ ȱ ȱ ȱ ȱ ¢ȱ we should be very afraid of the possible results of not ȱ ȱ ȱ ǯȄȱ ¢ȱ ęȱ ȱ ȱ ȱ ȱ being afraid of it! ¡ȯ¢ȱȱȱȱȱȱ Therefore, like Jacob, we should always cultivate re-- consciousness throughout reality—our inner strength gret over the fact that we are not in our proper milieu. and greatness is revealed. As long as we remember who we really are and the Here, however, lurks a great danger. When we realize lives we are really meant to lead, we do not need to ȱ ȱȱȱȱȱȱȱ¢ȱ¡ȱȱ ȱ¡ǯ76 ȱ ȱęȱȱ¢ȱȱǰȱ ȱȱȱȱȱ

76. Likutei Sichot, vol. 30, pp. 234-235.

ŭŪū 602 Genesis 46:2-10 VAYIGASH

2 Now that his family numbered seventy-odd, Jacob felt that it was large enough to be considered a real nation. Recalling that God had promised Abraham that ȱ ȱȱȱȱȱȱȱę¢ȱȱȱȱǰ71 ȱ ȱȱȱȱȱȱȱȱęȱȱȱǰȱȱȱȱ family should remain in the land. Therefore, once he reached Beersheba, the last city on his journey out of the land, he began to regret having to leave it. God there-- fore spoke to Israel in a vision by night and saidȱě¢, “Jacob! Jacob!” He replied, “Here I am.” 3 And God said, “I am the Almighty, the God of your father. Do not be afraid to go down to Egypt, for ȱȱę¢ȱthere that I will make you into a great na-- tion. When I told your grandfather Abraham that I would make him into a great ȱę¢ȱ ȱȱȱȱǰȱ ȱȱȱ¢ȱȱ ȱȱ merit having children; I did not mean that only there could they grow into a na-- tion.72 4 Furthermore, I will go down to Egypt with you and I will make sure that your sons bring you up from there as wellȱĞȱ¢ȱǰȱȱȱȱ¢ȱ¢ȱȱȱ Holy Land. When you die, Joseph will place his hand on your eyes.” 5 So, in the year 2238, Jacob set out from Beersheba. Israel’s sons carried their father Jacob, together with their young children and their wives, in the wagons that Pharaoh had sent to carry him. 6 They took their livestock and the possessions that they had acquired in Ca-- naan (for as was stated above,73 Jacob retained none of the livestock and posses-- ȱȱȱȱȱȱȱ ¢ȱǼ, and they arrived in Egypt, Jacob ȱȱȱěȱ ȱǯ Jacob also took along acacia trees to plant in Egypt, for he foresaw prophetically that God would command his descendants to build a portable sanctuary out of acacia wood, to use during their journey through the desert on their way back to the Promised Land.74 7 His sons and grandsons were with him, and he brought his daughters, his two granddaughters, and all the rest of ȱěȱ ȱȱȱ¢ǰȱȱ ǯ Ğȱ 8 These are the names of the children of Israel who came down to Egypt, i.e.,ȱ ȱȱȱǯȱ Ȃȱęȱ ȱǯ 9ȱȂȱȱ ȱǰȱǰȱ£ǰȱȱ ǯ 10ȱȂȱȱ ȱǰȱǰȱǰȱǰȱ£ǰȱȱǰȱȱ son of Dinah, who, since she had been raped by Shechem, was known as the Ca-- naanite woman.75 X CHASIDIC INSIGHTS W 2-3 Once he reached Beersheba, the last city on his ing to leave the Holy Land, for, on the contrary, a Jew journey out of the land, he began to regret having to should regret having to leave the Land of Israel. Rather, leave it. God therefore spoke to Israel…and said “… God was telling Jacob that his regret over going into ȱȱȱȱȱȱ ȱȱ¢ǰȱȱȱȱęȬ- ¡ȱ ȱȱ¢ȱȱȱȱȱ¢ȱȱ cally there that I will make you into a great nation”: ¡ȱȱȱȱǯ God was not trying to soothe Jacob’s regret over hav--

71. ǰȱŗŘǱŘǯȱȱ72. Likutei Sichot, vol. 30, pp. 229-234. 73. řřǱŗŜǯȱȱ74. ¡ȱŗǱŗśǰȱŗŘǱřŞǰȱŘśǱśȱǻȱȱad loc.). 75. Above, řŚǱŘŜǯȱȱ

ŭŪū 603 FIFTH READING

X ONKELOS W ċV rË~ja o Rrºj] o jº12 vnrjºQrjË P¯jvo·L noQo jº11 nrju r j s zjou noo ju r o zjr s~jo ru j o ju woº j _ jvn½qqOq¿ j p] p~j¶TrË~ j ^ o rbr½q qċL rr p] prQro¯j ~ r jq~ju r s~j o n u qr r ppr 13 u r j sjp ppo j slq qq j n Ë_ j Qrºtº _ rËÊ L rr²nQo jº º vr js _jp pQp sjtur u r s u r r{ u n o ju ] o j¶*pÀ] o~15 vo~j j q jË Q o~j p_ pº LtjQo jº14s vjn¯j so~j ppu ju o ju s jnzj qou n r~oo juou n~ o~j j q j w¿Ë r LÊn] r¸ n Qo~j Orl~] q¸qj¶Tslvq j ^ rjvr bp¯l~ Rr~o u ouqjru n r j rl~u q qjus lq j 16 r ju nr ju u or ju nsju zqj ru Qn·q jË_ jnOr ] o jº ¯ vÒr¯j_ n¯Òj¯ QrËjºV rr¶¯pa p sujp~j nu z un q j sjnr o ju a r jnRo¯r~] o jº17 vno~ jq~jQnËl~vq_ nosL¶jp~j] nº¯ o ju n o~ jq~jnsl~qno r nju n jznjr jznjr jno zr~ pQp Or nj] o jºL rs l~ q] p°jQr njº_ n j¯njV r j¯nj pp r njo ju s jq l~ qp{j qu n rujno juou n~ o~nuj qu Ë LÊn~o] r j Qrr_ qrw p¯l~ OrÅjn] o¶ j pÀ Uo~18 vo~n¿jqº ou ~ n r qo n u ouqj r~o j rr 19 o ju ~ r zjq oj{p nz s lq j T o r ^ o j¶ ¯ pvrQoj°p¯¯_ o sOlvq j TpÀ bo~wp~p^ oÊq nrj nu os s lqqun~o r Mn Mqjn p] p~j¶ hoË j ] orºn½q20 vnrj nºQoË sOlvqp¯] o~ ~ r jq~juosju nj jn~j qu q jr~ou qou n n qj n j Qp±q jwp~~sL ] os¿ qQp nË_Åwq¶Oq jvr~TËÀw rjvr^ p¯l~ r j qpu z j r s~~ j ru q qp nsu 21 pprqpu nrj n o ju n rjp~ ~ _ ro·Oo¶ j¯q~jTp bprq^¶ p Rnrj n ] o jº n vrjp~wp~j z~s r n o~rlq~ j rou ou jzq~j Oo r ] o¶ j pÀ Uo~22 j¸jvr~r QnÅt j_ nÅt¯~s Lr] n o~Qrlvqj o ju ou n~ u j jr~r nut j nut ~ r zjq rus lq ju n j jn~u n o r Qrwo jº23 vr°r_ rr¶ jq~¯pQpwr¿sLlvq j QqÀt_ p¯l~ nz u r o ju r{l rju jq~ po j nu j o~jj qn rujqo ju pÀ Uo~25voÀ n¯j p_o j Qnºj_ o~jj qL nrÊjqQo jº24 vn¯t qu n rjno ju ou n~ ou nzj ou ~ n r qo n u ouqjuo rjrr pÀV o~wp~pa oÊqËLÊn¶] o rjQrr_ qrw p¯l~Orjn] o j¶ ~ rjq z~r zjq rus lq j vrjn¯¯p_ pwr¿sQlvq j

X RASHI W rrn jnu ss q ou rj su p z pp s s~ru p~ nq jzu r ru nrju q su n ru n o~j sjr~oo ju pu o~ n qjnjuno j u r~s rjrp zl~ qk~pu p z nr q qj q r zu n~ r jpqjsu lq j r ru soju qj r~o j o r o ju n qj njuu r rs o~jn qj njuu rro roj pp sru n ju q nj q zn~ rr pp sru n ju rjrp~ z ru p~ p zo~ pru qk~p~s ru t ju s lq p zo~ nzs~ jz ru p~ ~ o s ruq~~n r rjnu zs r zj nzs jz nqup zsru n ¢ª¥²¨ X CHASIDIC INSIGHTS W children, and later, her son Moses revived the people’s guarding the kosher standards of the family’s food waning belief in redemption.81 ǻ¡ęȱ ¢ȱ ȱ ȱ ȱ ȱ ȱ ȱ when baking bread83), ensuring the safety and spiritual Tȱȱȱȱȱ ȱȱ Ǳȱęǰȱ ȱ ȱ ȱ ȱ ǻȱ ¡ęȱ ¢ȱ ȱ ȱ we must overwhelm and thereby subdue the world’s Sabbath candles), and sanctifying marital life (through antagonism to holiness, and then, we must transform the laws governing modesty in demeanor and mari-- it into holiness.82 The former is the more “masculine” tal intimacy)—are all ways of transforming otherwise ǲȱȱĴǰȱȱȱȃǯȄ ȱ ȱ ȱ ȱ ȱ ȱ ȱ ¡Ȭ- Thus, the commandments entrusted to women—safe-- sions of holiness.84

81. ¡ȱŗǱŗŝǯȱȱ82. ȱȱřřǱřȬŚǯȱȱ83. ȱŗśǱŗŝȬŘŗǯȱȱ84. Likutei SichotǰȱǯȱŘŖǰȱǯȱŘŗŞȱěǯȱȱ

ŭŪŬ 604 Genesis 46:11-25 VAYIGASH

11ȱȂȱ ȱ ȱ ǰȱ ǰȱ ȱ ǯȱ Levi’s wife gave birth to his daughter, Yocheved, as they were entering Egypt.77 12ȱ Ȃȱȱ ȱǰȱǰȱǰȱ£ǰȱȱǰȱȱȱȱȱ died in Canaan;78ȱȱȱȱȱ£ȱ ȱ£, who was born in 2237, when Peretz was eight years old, and Chamul, who was born in this year, 2238, when Peretz was nine. 13 Issachar’s sons were Tolah, Puvah, Yov, and Shimron. 14ȱȂȱȱ ȱǰȱǰȱȱȂǯ 15ȱȱȱȱȱěȱȱȱ ȱȱȱȱ ȱȱȱǰȱ besides his daughter Dinah. All these sons and daughters came to thirty-three persons. 16ȱ Ȃȱȱ ȱ£¢ǰȱǰȱǰȱ£ǰȱǰȱǰȱȱǯ 17 Asher’s sons were Yimnah, Yishvah, Yishvi, and Beriah, and their sister was Serach. The sons of Beriah were Chever and Malkiel. 18ȱȱ ȱ ȱ ȱ ěȱ ȱ ǰȱ Leah’s half-sister, whom Laban had given to his daughter Leah as a handmaid. She bore these to Jacob—sixteen per-- sons. 19 The sons of Jacob’s main ȱȱ ȱ ȱȱǯ 20 To Joseph were born in Egypt Manasseh and Ephraim by Asnat, daughter of Potiphera, lord of On. 21ȱȱȂȱȱ ȱǰȱǰȱǰȱ ǰȱȂǰȱǰȱǰȱ Mupim, Chupim, and Ard. 22ȱȱȱȱȱěȱȱȱ ȱ ȱȱȱ ȯȱȬ- sons in all. 23 Dan’s son was Chushim. 24ȱȂȱȱ ȱ£Ȃǰȱ ǰȱ£ǰȱȱǯ 25ȱȱȱȱȱěȱȱǰȱRachel’s half-sister, whom Laban had ȱ ȱ ȱ ȱ ȱ as a handmaid. She bore these to Jacob—seven persons in all. X CHASIDIC INSIGHTS W 11-27 Levi’s wife gave birth to his daughter, Yocheved, ȱ¢ȱ¡ȱ ȱȱȱȱȱ ȱ as they were entering Egypt…the total of Jacob’s ȱȱȱȱȱȱȱęȱȱȱ household who came to Egypt was seventy persons: purpose.80 ¢ȱ ȱ ȱ ȱ ¢ȱ ¡ǰȱ ȱ ȱ ȱȱ¡ǰȱ ȱȱȱȱȱȱȱ It was appropriate that Yocheved bring Jacob’s fam-- transforming the nations of the world, which number ¢ȱȱȱ ȱǰȱȱȱęȱȱȱ seventy.79 Yocheved’s birth just before they entered ¢ȱ ȱ ȱ ¡ȱ ȱ ȱ ȱ ȱ ǯȱ ȱ Egypt brought the number of Jacob’s family to seventy, the one hand, being the last of the seventy to be born, thus enabling him to begin the mission of transforming ȱ ȱ ȱ ȱ ǰȱ ȱ Ĝȱ ȱ ȱ the seventy nations of the world. slavery; on the other, she (together with her daughter This teaches us the enormous power of even a new-- Miriam) inspired the people with belief and trust in ȱǱȱȱȱ ȱ¢ȱȱ ǰȱ God by defying Pharaoh’s command to kill the Jewish

77. Rashi on v. 7, above, and vv. 15 and 26, below. 78. ǰȱřŞǱŝǰȱŗŖǯȱȱ79. Above, chapter 10. 80. Sichot Kodesh 5734, vol. 1, pp. 251-252.

ŭŪŬ 605 SIXTH READING

X ONKELOS W QqjÀnË Ooj] o~jsvT rj bqjns^lvq j br~r¶q¯p[pÂ q[wr¿26 s lq~ j r r~u j rr zjqru o zju n qu u ou jqojrn qj nj w p¯l~V oË_ o jº27¯ vo¯r_ n±n¯¯ pQpwr¿ sLlvqwo j ] o¯j nunz~rr zjqru s lqo j u nj jn~u n os o ju nzj sVlvqwvoj¯pa pÂqwr¿nċL r¯¯ j p] p n QqjnjË_wqÀt ou jq~rr zjqn qj njuou ~ r ru j s lq oj~rr zjqru vnjn¯rj Qqjnr~_ r¶q ru j r j njq z n qj nj r~ru qjos qjns rm q jz Qrrjs _Ëj OoËw~ p T r rj ^ qr¯ Yrºjw p~j28 p zs~ j r jq~j sl~q p zs j ns rm o ju nsu n j os ou qj qV q½qËOÊjq¿ jpToËs^j~p½q29 p¯vs·r j_ q~º~ sQr½qr j¯Ls· p zs j nu l~ o~ rj{nu u r qj ~ r ju u ojqq qju ou nl jn~j Or~rºqwqT sÅn½q Rr~~ o ] ro½qr j¯Ls· Qnr~_ o~rj°nw~vqjn o~ rj{nql~q s u ojqq ~ rr~r jn n~r~r~ l u u n~ osj QoËw~ p V o~rj°np~sa½q30 Ë v Qr~rºqwqj¾j_o½q j ruq~r nol u q qru~r~ l o q j ru q juq~qjuq ol~ vr QÑ jËv_ n¿ÑOp rÅwp~] nË~jT ol vq~qL rÅq rº]r~

X RASHI W r rj u ru p zu q jnj q~ossju srs su qj ~sr qqu j pp~o~u jru p z s lq j r~ruq zppu q ru r rjssj rru ~ q zqjnu r zjqnu u q p z ps p s s zj~ru p~ r r s zj s r~ruq o~j n qj nj s j~puq r~ rs~ o ou r zu nu p zu j qu ou s ou qj r~ru s unu o r ou n j sju r~r~ n ppru sju rru jpu q nu u q ~p qr~ sjq~u su jqu jpos ~u jru p zju p z njp r~ruru qj sl q j rnj~s u q n nr~~p r~ jn osr~~ o rouq nr~ sjn oruj nj n o zu qj zo zr nzu ~ nz ru ~ p u ~ r s qqu j pp~o~ sr ~sun oju r nju su jq s zj s r~ru q q uj jouq ~u nj nz rj qjn r~ruqs lq oj zppu q ru r r r{ so~~u u u n s zj s n{r zn~q ~u rup zu nu p z nj ouqur jqj sl q j rnj r r s zj nsjru jn~ ru q~ r~ru q q srs snl r js unjrro jzu os r z ~u jru p z n j nz u r r z o~ju q q qr~s s lqrl~ n rrq os njnu u j s ss~ ju os~r oj nju ss q ou pp s pr ~~p os r rp z u osu q u jr~jsr zj~s j os rr njo jnu ou p z qsu r~ n nj n r jzu q n s zrjnu su u jqju su zju qru q ru r~ qjz ru~ q rjnu q ju n~r r~ ru u jn~s ol p z n qj nj r sru up q r sru snoujzru nnru r s zjq rs~~ osu ru qj su r s zrj zo z r{ o n oru jnu p z os~ nnrjr n jz un pu n rju qu jnu p z~ ruq ou jq ss k~p njsu rp z nj nu q s zj sou u ~~ r s q r jsp z r zjqr jrn~u j u ru zsru q nj zpp rs~~ osu ru qj su r nj nz s lq r p~qq~ru u p~ su u jqju r rjs sj r p~ o~j njsu rp z

²´©££¬³²¨¥¦£°²´£³²¦´£³² ¥±«®¢¥´£³²£²´« ¢³£¨¡ª´ ¬±´¨£¦³ X CHASIDIC INSIGHTS W self had set up for himself and his children, because he ȱȱȱȱěȱȱ¢ǰȱȱ ȱȬ- realized that a Torah school must be headed by a per-- ȱęȱȱȱ Ȃȱȱȱǰȱ ȱ ȱȱ¢ȱȱȱȱěȱ notwithstanding his undisputed righteousness.92 and is immersed fully in Torah study. 29-30 He presented himself to his father...and wept Similarly, the Levites, whose occupation was serving in on his neck…. Then Israel said to Joseph, “Now I can the Temple and teaching Torah, did not inherit any por-- die, having seen your face and having seen that you tion of the Land of Israel, so they could be completely are still alive”: The story of Jacob’s descent to Egypt free of any mundane distractions. Likewise, all those has been replayed in more recent history in the immi-- who wish to adopt the vocation of the “Levite”—To-- gration of the Jewish community from Eastern Europe rah scholar or teacher—must be completely separated ȱȱȱȱĞȱȱȱ ǯȱȱȱȱ ȱȱěȱȱȱ ǯ91 pre-war Europe was one of palpable spirituality. Many ȱ ȂȱȱȱȱȱȱȱȬ- ȱ ȱȱ¡ǲȱȱȱ ȱ

91. Mishneh Torah, Shmitah V’YovelȱŗřǱŗŘȬŗřǯȱȱ92. Likutei Sichot, vol. 3, pp. 827-830. See Eiruvin 65a.

ŭŪŭ 606 Genesis 46:26-30 VAYIGASH

26 Thus, all the people who were now coming to Egypt along with Jacob and who were his own issue were altogether sixty-six persons. This number was aside from Jacob’s fourteen other daughters, most of whom had become the wives of Jacob’s sons,85 and his one remaining86 wife, Bilhah. 27 And Joseph’s sons who were born to him in Egypt were two in number. Thus the total of Jacob’s household who came to Egypt besides Jacob himself, his wife Bilhah, and his other fourteen daughters was seventy persons. All of Jacob’s house-- hold were loyal to his religious teachings and served the One God. Sixth Reading 28 He had sent Judah ahead of him to Joseph, to make advance preparations in Goshen. Chief among these preparations was that he set up a place for the family to study the Torah. They then arrived in Goshen. 29 In honor of his father’s arrival, Joseph harnessed his chariot himself and went up to Goshen to welcome his father Israel. He presented himself to his father, embraced him around the neck, and wept on his neck for a long while. Jacob, on his part, neither wept nor reciprocated Joseph’s embrace, because he was in the ȱȱĜȱȱȱȱ ȱ ȱ ȱȱȱȱǯ 30 Then Israel said to Joseph, “Now I can die content, having seen your face and having seen that you are still alive. Also, when I was mourning over you, the Divine Presence departed from me, and I thought that it would remain estranged ȱȱȱȱȱĞǰȱ ȱ ȱ ȱȱȱȱȱ¢ȱǯȱ ȱ ȱȱȱȱ ȱ ȱȱȱȱ Ǳȱȱ¢ȱȱȱȱ ȱ ȱȱȱȱȱȱĞǯȱȱ ȱȱ ȱȱȱ¢ȱȱǰȱ ȱ ȱ that I will only die once—physically.” X CHASIDIC INSIGHTS W 28 He had sent Judah ahead of him…to…set up a Ȋȱ ȱ ȱ ¡ǰȱ ȱ Ĵȱ ȱ ȱ ȱ place for the family to study the Torah: Jacob knew among various nations. Thus, if Jews were per-- that the key to Jewish continuity is Jewish education. ȱȱȱǰȱ¢ȱęȱȱȱȱ Thus, although God Himself had promised to accom-- ȱȱȱȱ ȱěȱȱȬ- ¢ȱ ȱ ȱ ¢ǰȱ ȱ ęȱ ȱ ȱ ȱ where.88ȱȱȱ¢ȱ¡ǰȱȱǰȱȱ school in Egypt and only then went down to Egypt Jews were enslaved together in Egypt. with God. Ȋȱ ȱȱȱĚȱȱȱȱȱȱ Jacob’s school and others remained active throughout source of comfort. But the hope that one day the ȱ¢ȱ¡ǰ87ȱȱȱȱĜȬ- Jewish people could, without Divine intervention, ǯȱȱȱȱȱ¡ȱȱȱĜǰȱȱĜȬ- escape Egypt was dim. As our sages tell us, even ¢ȱȱȱ¢ȱ¡ȱ ȱȱǰȱȱȱ a solitary slave had never escaped from Egypt, let Ǳ alone an entire nation.89 Ȋȱ ȱȱȱȱȱ¡ȱȱȱ¢ǯȱȱ ȱȱ ȱ ȱ ȱ Ĝǰȱ ȱ ȱȱ ǰȱȱȱȱ¡ȱǰȱȱȱ in Egypt never closed. Surely nowadays, when our dimension of the Torah became accessible only troubles are not nearly as severe as were our ancestors’ when the Torah was given at Mount Sinai, we ȱ ¢ǰȱ ȱ ȱ ȱ ȱ ěȱ ȱ ȱ ȱ were not able to use this dimension of the Torah for Torah study, thereby ensuring the continuity of our ȱȱȱěȱȱȱ¢ȱ¡ǯ people.90 Ȋȱ ȱȱ¢ȱ¡ȱ ȱȱęǰȱ ȱȱ ȱ¡ȱȱȱȱȱ¡Ȭ- Jacob sent Judah to start a school rather than asking iles. It was therefore the most traumatic. Joseph to do, or relying on the school that Joseph him--

85. ǰȱřśǱŘŜǯȱȱ86. Midrash Sechel Tov, Bereishit ŚśǱŘřǯȱȱ87. See Yoma 28b. 88. See Pesachim 87b. See below, on the following verse. 89. ȱȱȱ¡ȱŗŞǱşǯȱȱ90. Likutei Sichot, vol. 1, pp. 95-98.

ŭŪŭ 607 SIXTH READING

X ONKELOS W r] n·q~jQpk~ vp Onr~] o¶wp~jT r p~wp~^ oË p~sb½q31 oju ns l~qos ql~q qo~j s jqjuo q l~qqu ~ p nu l~ w pvp~j¶_ p¯l~V nr~wvoº a q q~Or~ o ] rjs v~jsL jqj ~ r jq~j~u n ru q~ ou q ~ q ou o~ r ur qjt j nrjsl~ qq j n Qp jn_ o¯j q~wvn¿~sOos ] T n¯rl~vrj32 vro~º~_¶ r qQq j¿ sj rj sl oo or ojq ol~~ r r 33 ~u nj~ q sju n rjs osj w¿ vn Pr rj º~ vnoQpr_ p¯l~wrjV rrjºa r~sjºL r qo j s jqu sj ojn ol~ on RpÊ jql~vq34 vpo°l vqÁwqQqr~jsL jqÅQpr~_ rjn ojqu u joj s ors ~ r ~r rou o j u r jqslooor º j Qql~wq·rÊOqwqjº] oºjÂ n TÑ bprlº^ r Wp jnbo¯j q~ ~r rrrl~~~q r j q~ l ~q qju qj ol~ p zs~ j r jq~juu j ou j nju n Qqjn_ qlË vwn¿ p¯Os· p] p~j¶Tº j¯voÊº Rl vq¶ºL osl~wq· ~r r o r ru o~ rj n nl qj 47:1 ql~qs jqju n q j os~ rl~q bnr~p~sR½qMs jqj] o·q½qhoË~ s]r½q ~s v os _wr¿ u n rj s osj sj rj q q~j~ ru q~ uu ~~ n rj qr j~ n r jq~o sl~ sj qL r¿ j p] p~oº~Qr¶Opr] p¯l~wrjT rrjº^ r~sjWq q~j ns l~n q jnu ~ p zs j r jq~ju L n¯rl~] r±nl QqrOr p~] ojnº2 p¯vs·p_ p~j¶QrÂ nj rmuu nol~q njt~r zjq qu j ~ r ns l~qs jqu ql~qs jqu w q Qr p~wp~sV jqÅp~sa½q3 sv jq_ o jnQo nÆq½q ~r r o r s jqju r l~q s ors ~r rrrl~~~q r j q~ l ~q j u r jq º j Qql~wq·Ñ OprlT~s_ ossR jqÅwp~º ]j~sv½qL po°l vqÁ ~ r rs un~js jqju rl~q 4 ~rl q ool~~r ol~~r jq~j w¿ n Mº~¶ Mr h pSr~r¶º]rsR jqÅwp~º ]j~sv½q º voËl~wq· j ~r jquu n q ol~u r jqj~u n r rj p] p~j¶Qr rvr_ orwvn¿Ñ Oprlvq] p¯l~T~sÆqRp jn] o~ qjuu joqju qr j~ n r jq~ju p zs j~r jq~juj u r jq p¯vs· p_ p~j¶ÑQprl~_ rwº j¯voV rÊqjqL r j¿

X RASHI W s qjz ru n~s j qru nsunu q s jz rl~ os nzr l~rj s qs~ sj sj q q~r~ o rjs~ j qr~ n rujqju u r n jqj u ru qr~ rju ru j r nj~ nj p zsu pp~juu jz ou u lqu sj~s o zr~jojtu jnoj ru qr~ rju n rujq puq~ o~p z su j~s up zju p jn pp~~ np z pr o~ rj{n pp~ qru q~ ~ np z ru q nz~ojus zjpu pj nzsj r rop jn jq pp ~ q r~r jnu n~nju p zs qru p z rs~p z u nrru u p z njqu~ rrjnu rl~ pro p z nj~sosru n qj n ql s nu r z ru ns jqo jn~ no rs~j nzrl q o rs jz ru jnprup zn u ju q n r p~o jnu rk~u zo qq~ru p~u zrl u zu n qu jt~s s jz qu jt p z p{lq nsunu rs~ p~ jn n~p z nsunu n~ jn o~p z u n r z ojn~ j rj qjnu ~ ru ~ q rrju~ rn~ jnu r ruqu nosjnzo~u j o pu o~js ujq j n o zj~ q rs~ ru u p z~rrjnusju r rjuq~s jnuu r r joup zju rs jz p zs qr~su p z rs~ nrjnu r r{ u n

ª³©¨£«°°¨±°¥±«®¡£§³¥§³¥§³¥§³ ¦§£²¦±«® X CHASIDIC INSIGHTS W cob’s neck, he we was crying for the future Temple that ther about Egypt, nor that he was viceroy, nor about would be destroyed. It was then that Jacob said that ¢ȱ ȱ ¢ȱ Ĵǰȱ ȱ ȱ ȱ ȱ ȱ ȱ ȃ ȱ ȱȱǳȱȱȱ¢ȱȱȱǯȄȱ ȱȱȱ ȱ¡ȱȱȱȱȬ- Jacob had already been told and believed that Joseph tant future. And this future Temple was not simply on was physically alive, but he was not certain that Jo-- Joseph’s mind; it concerned him so deeply that he burst ȱ ȱĜ¢ȱspiritually alive to lead the newly out crying. ¡ȱ ȱ¢ǲȱȱǰȱ ȱ ȱȱȱ It was then that Jacob said, “Now I can die. I am no lon-- lead the community himself. ger needed to lead the Jewish people. Joseph, despite But then he that saw Joseph, viceroy of Egypt, escorted living in an alien land, is fully capable of doing the job by a parade of people96 and chariots, was thinking nei-- ¡¢ȱȱ ȱ ȱȱȱǯȄ97

95. ŗǱŘŗŗǰȱǯȱȱ96. See Rabbeinu Bachye. 97. Sichot Kodesh 5725, pp. 199-201.

ŭŪŮ 608 Genesis 46:31-47:4 VAYIGASH

31 Joseph then said to his brothers and to all his father’s household, “I will go up and tell Pharaoh that you have arrived. I will say to him, ‘My brothers and all my father’s household who were in Canaan have come to me. 32 These men are shepherds, for they have always owned livestock, and they ȱȱȱȱĚǰȱȱǰȱȱȱȱǯȂ 33 Now, when Pharaoh summons you and asks, ‘What is your occupation?’ 34 you should answer, ‘Your servants have been livestock dealers from our youth up until now, both we and our father and forefathers, and we know no other trade,Ȃȱȱȱ¢ȱ ȱȱȱȱĴȱȱ ǰȱwhich is a land of pas-- ture. When Pharaoh hears that the only vocation you know is shepherding, he will ȱȱ¢ȱĴȱȱ ¢ȱȱȱȱ¢ǰȱfor all non-Egyptian shepherds are abhorrent to the Egyptians, for they raise sheep for food, and the Egyptians ȱęȱ.”93 47:1 Joseph then went and told Pharaoh as follows: “My father and my brothers ȱȱȱǰȱȱ ȱȱĚȱȱȱȱȱȱȱ possessions, and they are now in Goshen.” 2 He selected from among his brothers those ęȱȱwho looked the least ro-- bust and introduced only them to Pharaoh, so that Pharaoh would not be inclined to conscript them into his army.ȱȱęȱ ȱǰȱǰȱǰȱ ǰȱ ȱǯȱȱěȱǰȱȱęȱ ȱȱȱȱȱ ȱ Gad, Naphtali, Dan, Zebulun, and Asher, and it was they whom Joseph introduced to Pharaoh.94 3 Pharaoh asked Joseph’s brothers, “What is your occupation?” They replied to Pharaoh, “Your servants are shepherds, both we and our father and forefathers.” 4 They further said to Pharaoh, “We have come to sojourn in the land, because ȱȱȱ£ȱȱ¢ȱȂȱĚ in Canaan, since the famine is severe ȱǯȱȱ ǰȱǰȱȱ¢ȱȱĴȱȱ ǯȄ X CHASIDIC INSIGHTS W widespread. The physical structures of Europe’s Jewish just as Joseph prepared Egypt so Jacob would have institutions may have cost a fraction of what similar in-- a place to set up a place of study, so too, the Jews in stitutions did in the United States, but they more than America paved the way so that the Jewish community made up for by their spiritual innocence and passion, could be rebuilt with the immigration that followed which American institutions sorely lacked. World War II. This is why European Jews only reluctantly immigrat-- But the only way this could work was if the immigrants, ed to the United States, fearful of the spiritual desert and even their children, would retain the memory of that it was. Only when life became untenable in Europe the spiritual superiority of Jewish life in Europe. They ȱȱ ȱ¢ȱę¢ȱȱȱȱȱ would have to yearningly and lovingly recall the spe-- “Egypt,” to the heathen soil of America. cial atmosphere of the synagogue, the house of Torah But just as Joseph had preceded Jacob and his family study, and the Torah school for children. Furthermore, to Egypt so that he could sustain them in the years of they would have remember the old world not just by famine, so too, the relatively small number of Jews that writing books about it and observing annual memori-- lived in the United States prior to the mass immigra-- als to a “lost world,” but rather by rebuilding it in their ȱ ȱ ȱ ȱ ȱ ȱ Ğȱ ȱ own communities and for their own children. War I by helping them rebuild their institutions and In this vein, we can interpret Jacob’s meeting with Jo-- providing for their physical sustenance. Furthermore, seph. The Zohar95 relates that when Joseph wept on Ja--

93. Likutei Sichot, vol. 5, p. 266, note 23. 94. ǯȱȱȱ¢ȱřřǱŗŞǯȱȱ

ŭŪŮ 609 SEVENTH READING

X ONKELOS W º~_ r¶ Ñ Qp q~j Ñ_ nr~sL~oQoËw~ p sO jqÅp~s]½q5 j u ~ l roj osjs jqu ql~q ~ n qj n j r jq~j rrj sl~ j r q~j _ o¯Ë pOr~r] qoj¶~ OnÑ] prjTn bqjn p^ p~6Ñvpo~ os~~ r jq~ju nuq zjnu~ n j r rm ~ r jq~juu joj r ~ q r j j u ~ l r w¯p j rÊjRqrw n~j p¯Os· p] p~j¶Tº j¯voÑL p q~wp~jÑ Qnr~wp~ njtu sju n~j rujqj n~j p zs j ~^ or½q7 vnwp¯l~wqQp jn_ or°V rÊjq°jn Oq wo¯j~ q T r¶ u n ~q roo ru q ouu qj~u ro u j nu ~ l s lqr os nj q~j n sQlvqÐ p_ rjqsL jq] o jnº Qonlvq½q Onr~s]lvqw~ p ToË j s lq nru s jqu rmouu nol~q 8 s lq j s jquql~q s jqu r _ o¯ j QojPrÁq¿sLlvqw~ vp sQ jqÅp~s_½q sv jqÅwp~ j s lq ql~qru q o jz os ruqu _ n¯Òj¯Oqºj] o¯ j T ojsO jqÅwp~Tslvqp~s^½q9Ñvp½ q r~jnu rso jz oss jqj sl nznu noj n jz nr ju w p~º Rn²n~ ]ÒjOq½ q ] o¯ j T ojºT r Rn rj] qjL rr¯ Qq~jº osru nu jq~~s j uq q o jz os s ju rs u osju qrrl~uo q o jz w~ p sQlvqÐ p_ rjq10 vp oºv j Qo ¶n Oqsl~] o½ q To¯ j T oj qju s jqur s lqj nru os os~j s jqu rmn sv jq_ o jnÀn~Qoo½qsL jqÅ sjqnns l~r j nu ~ l r ^ prboÊn½qM r p~wp~j] nr~wp~h oË ] o¯Ë½q11 nuq zjnun qj n~ j r jq~ju~r rl q~ ~ n rjuo jj q ql~qu~r jq~ju L ojj q p] p~j¶pQr~r_ qoj¶n Oqjnp] p~j¶Tr»t l~ nu ~ l r osr j s jqu ou q 12 nu l~ ou ru r j ns l~r j w p~j] nr~wp~ToË ^ o¿jqjq sv jq_ rº n Qp¯l~vq¿ ~r jqu j~ rj q vr¼q_ njp Qp L nr~] o¶wr¿Qo~j Or p~

X RASHI W pp~ o~p z njrj qj u np lqu " p z s jou r rju qu p zl~ q~s s jn ru ru t~ju n~nju nq o zj q~ p jzqu p su ~n ru p~ nr zjo rs z n qj n sr z q n~jz~ n s lqj prjq nu p z~sq n u n ~~p ru s jqr r j r o~js lqp z sr jnu nu n rjn nr ju q o jn n~ jnu q ru j ppju ~ r u j qu pr~r~p p jzqu s~ rjnp s~u j ou nnrqrru nou oj qu j o jz qq ju j nru q nj ru q nj~ n p zsu pp~o o jj q ru j ppju s lqj prjq r sjuu n{ u ~ n s j pr~ru roo jurj u zj n jsj rs~ n jr j nr{o jnu n nrjnu q

¥³ª§Ö¦Û ß¦ÖÛ ¦ X CHASIDIC INSIGHTS W in the present verse. Nonetheless, great as this act of what it says in the Torah, and the spiritual correlates benevolence was, it seems disproportionate to name an of the Torah’s narratives are constantly and eternally ȱȱȱȱȱĞȱȱ ȱȱ recurring. them for one or two generations. And even if we grant Thus, when Joseph provided for his family, he also ȱȱ¢¢ȱȱęǰȱȱȱȱȱȬ- provided for them and their descendants for all time ȱ ȱ ȱ ȱȱȱȂȱĴȱ ȱ spiritually, giving them the ability to live proper spiri-- ǰȱǯǯǰȱȱȱȱ¡ȱȱ¢Ȃȱǯȱ ȱȱȱȱȱȃǰȄȱǯǯǰȱ¡ǯ106 What does the fact that Joseph sustained us have to do with ourȱǵ At the same time, Joseph also provided us with the ȱ ȱ ȱ ȱ ȱ ¡105 that the ability to repay evil with goodness, just as he repaid Torah’s eternity does not just consist in the eternal ap-- his brothers’ evil with goodness and sustained them plicability of its lessons; rather, the Torah’s command-- throughout the famine. (True, he did aggrieve them ments and stories themselves are eternally recurring. ȱ¢ȱęȱȱȱ¢ǰȱȱȱȱȱ ȱȱ God is constantly and eternally commanding us to do their own sake, as we have seen.107)

105. Tzafnat Pane’ach on Makot 11a. 106. Likutei Sichot, vol. 5, pp. 239-241, vol. 30, p. 227. 107. ȱǰȱȱŚŘǱşǯȱȱ

ŭŪů 610 Genesis 47:5-12 VAYIGASH

5 Pharaoh said to Joseph, “Now that your father and your brothers have come to you, 6 the whole ȱȱ¢ȱȱȱ¢ȱǯȱĴȱ¢ȱȱȱ¢ȱȬ- ers in the choicest part of the land. Let them live in Goshen. And if you know that there are men among them who are capable shepherds, you shall appoint them as stewards over my livestock.” 7 Joseph then brought his father Jacob and introduced him to Pharaoh, and Ja-- cob greeted Pharaoh. 8 Pharaoh asked Jacob, “How many are the years of your life?” 9 Jacob replied, “I have been a sojourner all my life; the years of my sojourning have been one hundred and thirty. The years of my life have been few and hard, and have not equaled the happiness of the years of my forefathers’ lifetimes in the days of their sojourning.” 10 With that, Jacob blessed Pharaohȱȱȱȱ ȱĚ ȱȱȱȱ country whenever he would approach it, thereby ending the years of famine. He then took leave of Pharaoh and ĞȱȂȱǯ Seventh Reading 11ȱ ȱĴȱȱȱȱȱȱȱȱȱȱ ȱȱ¢ǰȱȱȱȱȱȱȱǰȱȱȱȂȱ of Gos-- hen, as Pharaoh had instructed. 12 Joseph provided bread for his father and his brothers and all his father’s household. He gave them much more than they needed, as if he was providing for the needs of young childrenȱ ȱȱȱȱȱǰȱ ȱȱęȬ- cant portion of it.98 X CHASIDIC INSIGHTS W 10 Jacob blessed Pharaoh that the Nile would over-- it to his own powers and declared that he created the Ě ȱȱȱȱ¢ȱ ȱȱȱ Nile and therefore controlled it.100 Pharaoh’s very name it The Egyptians viewed the Nile as the source of their ȱ ȱ ȱ ěȬȱ ¢ǯȱȱ Ĵȱ ȱ sustenance and therefore worshipped it as a deity. By compose the word Pharaoh («±) can be rearranged to 101 ȱ ȱ ȱ ȱ ȱ ȱ Ě ȱ ȱ spell the word for “the neck” (¬±«),i which is a meta-- time he approached it, Jacob weakened the idolatrous phor for stubbornly turning one’s back.102 reverence in which the Egyptians held the Nile by 12 Joseph provided…for his father and his brothers 99 demonstrating that the Nile was controlled by God. and all his father’s household: As we have seen,103 the Pharaoh himself, however, was the ultimate ingrate. Jewish people are referred to collectively as “Joseph,” ȱȱȱ ȱȱȱǰȱȱĴȱ for Joseph sustained our ancestors in Egypt, as stated

[ INNER DIMENSIONS \ [7-10] Joseph then brought his father Jacob and for Jacob’s blessing to be felt in such an unholy thing presented him to Pharaoh…. Jacob blessed Pha-- as the Nile, the idol of Egypt, it had to be channeled raoh ȱȱȱ ȱĚ ȱȱȱȱ ȱ ǯȱ ǰȱ ȃ ǳȱ ȱ Ȭ- country whenever he approached it: As we have ther Jacob and presented him to Pharaoh.” Joseph seen, Jacob operated within the consciousness of ȃȱ ȄȱȱĞ¢ȱȱȱ ȱȱȱ Atzilut and did not descend into the lower worlds, they could become a reality even within the unholy whereas Joseph served as a conduit to channel Ja-- realm of Pharaoh. Only then was Jacob able to bless cob’s blessings into the lower worlds. Thus, in order Pharaoh.104

98. Sefer HaSichot 5751, vol. 1, p. 209, note 47. 99. Likutei Sichot, vol. 6, pp. 31-32. 100. £ȱŘşǱřǯȱȱ101. Likutei Torah (Arizal), Vayei-- shev, Shemot, et al. 102. Bati L’Gani 5710, chapter 7, end. 103. ǰȱȱŚŗǱśśǯȱȱ104. Likutei Sichot, vol. 6, pp. 31-32.

ŭŪů 611 SEVENTH READING

X ONKELOS W ¹q WoÊqsL~jQr rvr_ orwvn¿pOr~rwrj¶T~ o p ^ pj13 ol~~r jq~r ju o~rj q j ~ ruq oj qujzn~j~ rl q~r jquu n q RoË ] oÇqjq14 vr rvrQo jÅnqOq¿ j p] p~jTn bqjnp^ p~ ~ r jq~~ j ruqjn qj n~ j r jq~ j qu n j ~r jqu rmn qq j n qOq¿ j p] p~jº Tn bqjnwpvp~j~^ rjnÂqTpbp¿qwr¿wp~ q jujzn~~u j rujquru r os qq j~ n r jq~ju n qj n~ j r jq~ju r_¶ o pQp¿qwp~V oË~_ or½q L njs¯ v ] owp¯l~pQp±q¶ os nj q~j n jruu ~n ~u n ru u nju 15 n jzu s jqu oj~rujqur cº~ scr½qM qMq¿ j p] p~oº hnS qjn p] p~o pRp¿q s]Ên½q sv jq ~ r jq~ou n qj n~ j r jq~o~rujqu º QrrÁ_ rjp Opº] rÀwrvrTs~o^ oËw~ p n bqjnwr os qj o~ rj n ru sl~q qq j n ~ rju ~ rj q~rrq qoj _ r jÊp~j Opo jnº ]rToË p~s^½q16 pvr¿Qor~¿Ñ_ n L p¸jp ~ rujqu n jz ol~rj j nju j oup~jsoou r os ql~q hpo jnwp~º~] nr½q17 pvr¿Qor~wn~L po jnj¶Qpr ~ rujqu n jz ~n soo ju sj os qjsoou r ~u nj q~j ~sVÆq_ o jnjº RnºÃq¶p WpboËc pr] oÊn½qM oËw p~ ~~ rr ru ju rj qos sjqn nrl qu ns oo ju ~r r oo ju Opo jnwrj¶T p bpÀ¶ q ^ olvqjq L nsl vqº Qrr¶q_ o jnjº ~ ruq zju soou r~ ju rj q ju uu nr j ] rr±q¶ Wr o~º~ sbr½qM~ nq] rr±q hsÊ nÊq18~ vnqQrr±q¶ ~ nq~ruq z qn jzu ~ nq u rl~q~ ro j~ nu ruq zjuu orj sl~q pOp¿q] qÊwn~¿Un Onsl~vo] o qjw~Ò v TËº j~s^½qRno±q n jz ork~ n su n n ou q~j r ou ~rn su n qj~ rnj oo~ j rujqu _ nÊjn¶Onsl~] o jnT q~j¯n~Ò^ L nsl~w~ p Qro j¶q_ o jnº ~r rru nju ork~ n su n rm q~jujzn~ rj oju j rj ~r r jq~j Tº j bql~wq· ÑRpo jº ]rrÁa r19 º vor jq~jº Qor½ nj·w n~ ~r rro~ j r r jq~~~q r j q~ l q~ ~r j q~ l oju ~ rj q~ ju r r jq~r j Yp jvnjp L rÀq¶ º Qor jq~wp~j º_ rs~wvo j º Oor jq~wq· qu qjs jqj u n j~q r r jq~j ~ ]ÒjTp j vnjqRpw pjsO jqj ] nrlTº bor jq~j º j ^ ql~ ~r~r jq~ju j ~r j o o~ j r jq u j vr¯o~_ÒQr rl~vrjº Or

X RASHI W u n jnu ns~ l q ~p s u ~ q rpu jnu qj ppu q qu p zl~ qu n jn s z~nr rj nj o s pr~r r ju~ o p p j qs jn qp pj ~u oru nj s n~ sju u oru nju n~ su u jqju olu s zj p~j nuq sju qu q ou r rr o jz n r z zor sj os qr~p z nu q q~j r rl~r p zl~p pu z qu u n n psu q oqu jq jqju s psj n qjnjs lq~rup z rou n nrj znr ~ o p zl~ su u jqju o r~ ppu q ~p s n js njs z o oj r rrr rjqs jnu n jnjrj qjr rjr~ru o~ s psjolq jq sju olqjq n jz rrjz~ o~ j s r zo~s rs~ j rujpsjuu n r z r ru z qu nolq j s t j o q ru oq j zu r so~p zu pr{ s zju j~r u n sjppuqqu ~n nu r rro jzn n o z n ou z q

¡£¨´£³²¥§£¦´¡£ª£¬³£¡£¥£¦³¨ X CHASIDIC INSIGHTS W ǰȱȱǰȱȱȱȱȱȱȂȱǱȱ in they are entirely pure. By doing so, he gave us the the essence of the soul never loses its conscious con-- power to do the same. By focusing on the essence of nection to God and thus is no party to the evil intention other people’s souls, seeing their sins as potential mer-- of the sin. Its only sees the sin as a potential way to its, we enhance our ability to focus on the essence of strengthen our connection to God when we repent. our own souls, enabling us to transform our own sins ȱȱȱȱ¢ȱȱ ȱȱȱȱȬ- into merits. When we do so, God looks at us in the same 112 ers from the perspective of their souls’ essence, where-- ¢ǰȱ¢ȱȱȱěȱ ȱǯ

112. Likutei SichotǰȱǯȱśǰȱǯȱŘŚŗȱěǯȱȱ

ŭŪŰ 612 Genesis 47:13-19 VAYIGASH The Years of Famine, continued The Torah now resumes its narrative of Joseph’s administration of Egypt during the years of famine, which it had interrupted108 in order to describe how his family ȱȱĴȱȱ¢ǯ 13 ȱȱ¢ȱŘŘřŝǰȱȱęȱ¢ȱȱȱǰȱthere was no bread in the entire country, since the famine was very severe and, as described above, all the grain ȱ¢ȱȱȱȱȱȱȱ¢ȱȱ¢ȱȱĴǯȱǰȱȱ people of Egypt and Canaan languished due to the famine. 14 ȱȱȱ ȱȱȱǰȱ ǰȱȱȱĴǯȱ¢ȱȬ- fore went to buy grain from him. Joseph collected all the money that was to be found in Egypt and in Canaan, which the people had given in payment for the produce they were buying, and Joseph brought the money to Pharaoh’s palace. 15 When the money from Egypt and Canaan came to an end, all the Egyptians came to Joseph and said, “Give us bread! Why should we die before your very eyes just because the money has run out?” 16 Joseph replied, “Bring your livestock, and I shall give you bread in exchange for your livestock, if there is no more money.” 17 So they brought their livestock to Joseph, and Joseph gave them bread in ex-- change for their ǰȱĚȱȱȱȱǰȱȱȱĴǰȱȱ¢ǯȱ Thus he took care of them during that year with regard to bread, in exchange for all their livestock.ȱ ȱȱȱȱȱěȱȱȱȱĜȱ ¢ȱ ȱȱȱȱȱȱȱȱȱȱ¢ȱȱȬ- ine, as well.109 18 When that year came to an end, they came to him the following year, 2238, and said to him, “We will not deny the truth to my lord: inasmuch as all our money and livestock are gone—since we gave them all to my lord last year—there is now ȱĞȱȱ¢ȱ to receive from us as payment for food other than ourselves and our land. 19 Why should we perish before your very eyes, both we—by starvation, and our land—by becoming barren? Buy us and our land in exchange for bread, and we with our land will be serfs to Pharaoh. And now that the Nile has started once ȱȱĚ ȱȱȱȱǰȱȱȱ¢ȱȂȱȱȱǰȱ give us seed so that we may ȱȱȱȱ¡ȱ¢ǰȱȱȱlive and not die, and so that the land will not become barren.” X CHASIDIC INSIGHTS W Joseph was able to forgive his brothers not only because like Joseph treated his brothers, perceiving our sins as ȱ ȱȱȱȱȬǰȱȱĚ¢ȱȱȱ being ultimately for the good and responding to our understood of the nature of human evil. As we have ěȱ ȱǯ seen, the brothers’ evil act served God’s plan that Jo-- Of course, in order to “inspire” God to see our sins seph eventually become viceroy of Egypt. Joseph fo-- ȱȱ¢ȱȱȱǰȱ ȱȱęȱȱȱ cused on the positive outcome of their acts rather than same ourselves. If we use our sins to motivate our-- on their evil essence. selves to return to God, the sin that fuels this repen-- The Midrash110 notes that when we ask God to “lead tance is transformed into a merit and retroactively ȱȱȱĚǰȄ111 we are asking Him to treat us serves a good purpose.

108. ǰȱŚŗǱśŝǯȱȱ109. Likutei Sichot, vol. 15, pp. 339-402. 110. Yalkut ShimoniȱȱȱŞŖǱŘǯȱȱ111. ȱŞŖǱŘǯȱȱ

ŭŪŰ 613 SEVENTH READING

X ONKELOS W º ^jvrwn¿sO jqjTn bqjn^ q jq~wr¿wp~WoË pbn½q20 ~ r jq~ru r os ~r ju o~ rj n u nuq ol~s jqj n qj n j pQr~r_ njÊqL r rrQpol_ q r wvn¿º Oor°¯~ ] n Tn bqjn sol o j ol~ou jq qju 21 r js~ jqj r jq~qlq~r jqu wº vj_ ojn L nrvpË Qs~_ nk vp Orrwbp~j sv jqj or ju n ojn oju n u or qu jq~~ ruq c¿ n L r~ r ]ÒQnlsv¿q_ q jq~V q22 ºvorwqjn Qqjn s j u o s qjn qj n u j ~ rrm ol~~ r~ j ~r ur qrut~ j r jq~ ^ qrbp¯l~T rÇt w~º p ^ jvr~jsR jqÅ] o~oWnlsv¿qsb r njr~js jqurju ~ n ur qrut j ou q s jqu sj qju n s jrm p~s^½q23 vrr jq~wp~º Qjvr~Ò_ Po¿wqsO jqÅTpr os ql~q sl jq~ r u nuq~ r ~ o rs s jq no~ j ~r ruqj Qp jq jq~wp~j ËV½ q _ p jp~nbn r c o Orrwp~ToË qu sj~o s jqjsl jq~r j Tr rj24 vr rl~vrwp~QpÊj qjº qOp] prw~vosL jqj on ~ r jq~ r u jj nj~r jq n q u junj~rujqlo sr~ju ]p jvns\r½ q ] q¶ jq~jsL jqj Qn¯nl _ pÊqjº sO~ºjÊq¶ oj nrm ~ rju jq~js jqj~ r zjq sjq oj~u r jq qjqjsj s_k~vpjQpoÊvrj¶_ p¯l~vqjV pjjr~jvºa pr²q qbp j c pr sjjqj q oju sourju zq k~p j nl q qu jzn~r rujpu q u rl~q vpjÅqj s jqj u n jqoju n su n o oju º_ nrjOnsl~] oo¶ j T o w~rjnºL rnk vpº Qj~sv½q25 ~ rs~ q ro jn osu qru n q zj su n n qj n~ j r jq~q or Wp» qËb½qwqcs j \oË¹] rs~ p°] r½q26sv jqj Qnrl s js jqj~ r zjq n q nlr ~rs os jnu~ur qrut~ j r jq~ Tnlsv¿q^ q jq~¯Yq psL qsQ jqjnV qjn_ q jq~wq o~ rj{n on s jqj ql 27 p zs~ j r jq~jun qj n~ j r jq~ju p_ p~j¶V o~rj°np¯a o½q sv jqjQrjvr~Ò_ Or¸qj ~ rl q~u n ju u znju u qu nl q~j s v~jºQ¶ jn½qº _jn½q¹ Orº]l vr~o½q p¯Ls· p] p~j¶n Qqjn

XJL~JXJL

X RASHI W z~s ju j ou jqu~o nl~q j sjou u n sju ~ o rrp~j s ru j s jqjpr~rnqu j p ou rju p zl~qjr r z rjup z pr{u q qp j nuqr s pr o~p z sru n j nj noos nkp nru p ju q p ourju p zl~ s r jzu qj nrlrs k~p j j qjt~s j u ru jpl qu s n p z nzsj pr~rup o ru jqr~p z sj~u s ru s{lq ~ o r jnu n qj os p z s j nz r l nsj~ru p~~ss ujnu ru q r r z rjuup q qu q s slqjs jqj nrlu n rj nsu jn~su p z r p~qoru jp nrjuo qu jnu p z n qj n pp~ju o~ rj{n p zouqs~ lq su p z s j rjr{ r ou sjn qj n u j o jn n su rs~ u r u l r~ouq n qj n pp~o~ np z p zsu pp~ju" roj o j qjru u j o jn n qj n u j qju p zl~ nrp ru t l~ s zj or zj osu s zjru nrju q nls uqru u j osu sju ru tju s zj o p z rs~o ~u u r~ou su q p pj rjj ru s nls uqs s~ osu r jn

¨ ¢¦± ¡£¨¨´£³²´¨³ X CHASIDIC INSIGHTS W became complacent in their new land.121 They failed to The servitude to Egypt therefore began in earnest at utilize the choice land of Goshen for holy living and ȱ ǰȱ ȱ ȱ ȱ ȱ ȱ ȱ ęȱ instead became spiritually coarsened from its material ȱ ȱ ȱ ȱ ¡ȱ ȱ ȱ abundance.122 labor and pining for the Holy Land.123

121. See Kli Yakar. 122. ȱ¢ȱřŘǱŗśǲȱBerachot 32a. 123. Likutei Sichot, vol. 15, pp. 407-410.

ŭŪű 614 Bereishit 1:1-5 VAYIGASH

20 So, in this way, Joseph acquired all Egypt for Pharaoh, for each of the Egyp-- ȱȱȱęȱȱȱȱȱȱȱȱȱǰȱȱȱ land thus became Pharaoh’s. 21 Joseph then transferred the Egyptian people from city to city, in order to im-- press on them the fact that they were no longer owners of their own land, and to remove the stigma of being alien residents from his brothers. He put this relocation ȱȱě from one end of Egypt’s border to the other. 22 The only land he did not buy up was that of the priests, since the priests had a foodȱȱȱǰȱȱ¢ȱȱěȱȱȱȱȱȱ them; they therefore did not have to sell their land. 23 Joseph then said to the people, “Since today I have acquired both you and your land for Pharaoh, here is seed grain for you, and you shall sow the ground. 24ȱȱȱǰȱ¢ȱȱȱȱęĞȱȱǯȱȱremaining four ȱ ȱȱ¢ǰȱȱȱȱȱȱęǰȱȱȱȱȱ¢ȱȱ for the servants in your households, and for feeding your young children.” Ğ 25ȱ¢ȱǰȱȃȱȱȱȱǷȱȱȱęȱȱȱ¢ȱȂȱ eyes,ȱȱǰȱȱȱ¢ȱȱǱ let us be serfs to Pharaoh, paying him this ¢Ȭȱ¡ȱ¢.” 26 Joseph made it a law regarding all the farmed lands of Egypt, in force until to-- ¢ǰȱȱȬęĞȱȱits produce belong to Pharaoh. Only the lands of the priests did not, according to this law, belong to Pharaoh. 27ȱȱ ȱĴȱȱ¢ǯȱȱȱ¢ȱĴȱin its choicest part,113 Goshenǰȱȱ ȱȱȱȱ¢ǰȱȱȱ¢ȱęȱ Ȃȱ¢ȱȱȬ- ham that his progeny would dwell in a foreign land.114 They established residence in the estate that Joseph gave them there,115 were fruitful, and increased greatly.

The Ğ for parashat Vayigash may be found on p. 359.

X CHASIDIC INSIGHTS W 23 Here is seed grain for you, and you shall sow the Egypt,118 was still counted as part of their preordained ground: Joseph provided the seed but the people did ¡ȱȱǯȱ the work of planting and harvesting. So, too, when we ȱȱȱȱ¡ȱ ȱȱęȱȱ ȱȬ- receive spiritual sustenance from the “Joseph” of our ȱ¢ȱĴȱȱȱȃȱȱȄ119 of generation, its spiritual leaders, we must not be satis-- Egyptian slavery. This would prepare them to receive ęȱ ȱȱ ȱǲȱ ȱȱȱȱȬ- the Torah at Mount Sinai. tual seeds and actualize their potential.116 27ȱ¢ȱĴȱȱȱȱǰȱ ǳȱȱ Before Joseph and his brothers died, the Jewish peo-- ¢ȱ ęȱ Ȃȱ ¢ȱ ȱ ȱ ȱ ȱ ple went through this “crucible” through the intense 120 progeny would dwell in a foreign land…. They es-- intellectual “labor” of Torah study and the pain tablished residence there: According to the Midrash, of yearning for the Holy Land. Once Joseph and his Goshen was in fact the property of the Jewish people, brothers died, however, the spiritual consciousness since Pharaoh had given it to Sarah.117 Nonetheless, of the people deteriorated. They no longer applied their stay in their own property, the “choicest part” of themselves laboriously to the study of the Torah and

113. ǰȱŚśǱŗŞǯȱȱ114. ǰȱŗśǱŗřǯȱLikutei Sichot, vol. 15, pp. 405-411. 115. Above, v. 11; Likutei Sichot, vol. 15, p. 405, note 1. 116. Hitva’aduyot 5711, vol. 1, p. 165. 117. Pirkei d’Rabbi Eliezer 26, et al. 118. ǰȱŚśǱŗŞǯȱȱ119. ¢ȱŚǱŘŖǯȱȱ120. See on ¡ȱŗǱŗŚǯȱȱ

ŭŪű 615 Ğ ¢ Ezekiel 37:15-28

The confrontation between Judah and Joseph that opens parashat Vayigash presaged the political confrontation between Judah’s descendants, the constituent of the southern of Judah, and Joseph’s descendants, the constituents of the northern of Israel. Just as Judah and Joseph were happily reunited, God here foretells the happy reunion of the ten exiled tribes of the northern with the two tribes of the southern in the future. But whereas in parashat Vayigash, the prelude to the Egypt exile and the subsequent exiles that followed it, Joseph is ǰ in the future, Judah’s descendant, the Messiah, will be ǯ

37:15 The word of Gќё came to me as ] rÊq~j16 s v~o_ qo~QrÙjw q j _ njq37:15 follows: 16 “And you, son of man, take a stickofwoodandwriteonit,‘ForJudah,i.e., OrºvnT rrs^jº Or p~] o TÑ jw q Rrr~wp the southern , and for ǰ Or p~] o T qjº) L rol + Qo~rj°n_ o jnj those Israelites who are his companions,’ _ o¶wrjn Oqjp~] o ToË j Rrr Ë ]jº then take another stick, and write on it, ‘For Joseph—the stick of Ephraim—i.e., a r p~Wrs~bqrj17 ) vrol + Qo~rj°n the northern , and all the other Ñ vpr j¶ Qnr l~vqº_ rjL r p~] ojQÑjV r p~wp~ nine tribes of the House of Israel, who 18 are his companions.’ 17 Bring them for sL~oQÑ jÁq_ o j¶ Ñ Op~º o ]j~svT p¯l~vqj yourself next to each other like one stick, Rpol~] o¶ q¸19ÐvrÀpÀ_ o~wrºQr_ n·qw~Ëvl and they will ¢ become one stick in your hand. 18 When any of your ^ owp~q WoÒbnl~coÂ n M nÙk] rsl~hqr~wsv¿ people ask you, ‘Will you not tell us what Qo~rj°n_ ojn¯jn Oqjp~wq¶ j ] p¯l~ToË these mean to you?’ 19 you shall tell them, ) L rol + ‘This is what my Lord, God, has said: Rrºj] owp~WrrbrË~ c nÊqvrj “Behold, I am going to take the ‘stick,’ ºb rj20 vnr¶ j Qr p~º_ rjOr p~] ojT nn°lvq i.e., the ǰ of Joseph, which is in vpovojQÑ jvr¶ j V polsaÊjnÊwp¯l v~ Wnovr the hand of Ephraim, and of the tribes of Israel who are his companions, and I will ^ nl~ boÂ n M nÙk] rsl~ hqr~wsv¿ Rpol~] o¶ qj21 place them together with the ‘stick,’ i.e., wº jvr] p¯l~QnË·q_ o¶n Oo~ rj°n] o j¶wp~Tq boÒ the ǰ of Judah, and I shall make them into one stick, so that they become QrË~ _ n~ovojOnrÃnT rs~^ nÊjq¶ njL r¯ one nation in My hand.” ’ 20 The sticks ^ r p~ Ë bj[rs~ [ n] n°rj22 vrr jq~wp~ on which you will write shall be in your hand for them to see. QrÀt j _ p jvnV r p~Ðpa pº Oo~ rj°n] orj¶T pbr~r¶ 21 You shall further say to them: ‘Thus ~ bÒjOnË] o j¯nTË )wº jvn+ w ~ ^ÒjÐpL pj says my Lord, God: “Behold, I will take º ]~jÁq¼vn~ aÒj23Ë vË Qr jq_ oÊj¯nËVº_ r o the Israelites from among the nations to whom they have gone. I will gather L po j¯nÅsQjº Opoº ]Çn¯jºTpoº vÀn j¶Ë R them from all around, and bring them to º ]~jvr ] p¯l~Tpos vj¯Ëvs^¿n Rrs~] nÊjq¯Ë vj 22 their land. I will make them into one _p jvp~Pnl~vqOrj] nwº vrjT rË~ ^ nÊjq vnjOpr nation in the land, among the mountains of Israel. One king will be king over vnÒ~voQpr them all, and they will no longer be two nations, nor ever again will they be divided into two kingdoms. 23 Nor will they ę themselves any longer with their idols, nor with their detestable things, nor with any of their transgressions, but I will save them in all their dwelling places in which they have sinned, and I will purify them. They will be My people, and I will be their God.

ŭůų HAFTARAH FOR VAYIGASH

24 My servant David will be king over ]p jvnQr p~_ pËjOpolÐp] p Tn r ^ n¸jqj24 them and they will all have one shepherd. They will follow my ordinances, observe º _°rjºQjj¯n_ qËÇt j º Ooo] qrÅj¯njºL rÀt j My rules, and practice them. 25 They will T nÊbqr^ p¯l~pRr~rwqº]j¯vrj25 vrË~ dwell upon the land which I gave to My L poËvl~¹Qrwºj¯vr_ p¯l~sOlvq j ] n¸jqj servant Jacob, i.e., a boundless territory,34 and in which your fathers dwelt; they, w q Tpo j ^ o jº Ypo jº rÁ [o r\prº]j¯vrj their children, and their children’s ^ nÊqvrj26vrËjQpr~_ n°r O n¸jq] n rj OrË children shall dwell upon it forever, and My servant David will be their prince L rË~]p jvnQrË _ nj¶Ë Or¯ ] nj¶Tpr forever. 26 And I will make a covenant of V n¯r¸jnwp~a nÊqvrjOrË~ ] no¶ jnjT nÊqjº peace with them; it shall be an everlasting 27 covenant with them; I will establish them n_ nrj OpolTnr¿ j¯n^ r rj vrËjQrËj¶ and increase them, and I will place My Tº jvrj28 vrj_ nwº jvnrÁQoj L nÒ~voQpr sanctuary in their midst forever. 27 My Ëa jvn¶L o~rj°nw~¯ p Qo¸qjO rÙj] nl~¿Un OnË· q abode will be among them; I will be their God, and they will be My people. 28 The vrËjQrËj¶V n¯r¸jn nations will then know that I am Gќё who ę Israel, when My Sanctuary will be in their midst forever.” ’ ”

34. Genesis 28:14.

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