VAYIGASH (And He Approached)
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Sfas Emes YESHIVAT HAR ETZION He Parsha Begins: "Vayigash Eilav Yehuda"
Vayigash 5765 Volume XII Number 14 Toras Aish Thoughts From Across the Torah Spectrum which would not apply to those who didn't live and own RABBI DOV KRAMER land in Egypt), it would be consistent with the notion that Taking a Closer Look Yosef was trying to help others do the right thing. And we would expect that, put in a position of power and nd Yosef said to his brothers, 'please come authority, Yosef would make every effort to reshape closer to me,' and they came closer, and he Egyptian society, and those living in it, to better follow “Asaid, 'I am Yosef your brother, whom you sold G-d's commandments. to Egypt" (Beraishis 45:4). Rashi explains that after One of the reasons given for the mitzvah of seeing that his brothers were taken aback after he had "milah" is that it minimizes the desire for physical identified himself, Yosef asked them to come closer so relations. Adultery (and other forbidden relations) are that he could show them that he was circumcised. One included in the 7 categories of commandments that of the questions many of the commentators ask is what non-Jews are required to keep, and the Egyptians were purpose showing that he was circumcised would serve, said to be "awash in licentiousness" (see Rashi on since (as Rashi pointed out on 41:55) Yosef had forced 20:15). The Yefas To'ar therefore suggests that the all of the Egyptians to become circumcised before he Egyptians weren't required (by Yosef) to physically was would sell them food. -
George B. Michell [1864-1936], "The Land of Goshen and the Exodus,"
79lsT ORDINARY GENERAL MEETING HELD IN COMMITTEE ROOM B, THE CENTRAL HALL, WESTMINSTER, S.W.l, ON MONDAY, MAY 13TH, 1935, AT 5.30 P.M. ERNEST W. G. MASTERMAN, Esq., M.D., F.R.C.S., IN THE CHAIR. The Minutes of the previous Meeting were read, confirmed and signed, and the HoN. SECRETARY announced the election of the Rev. P. Marr Davies, M.A., F.I.C., H.C.F., as an Associate. The CHAIRMAN then called on Lieut.-Col. F. A. Molony, O.B.E., to read Mr. George B. Michell's paper entitled " The Land of Goshen and the Exodus," as the author of the paper was unable to be present. THE LAND OF GOSHEN AND THE EXODUS. By GEORGE B. MICHELL, O.B.E. HE accompanying map has been compiled from many T sources. It represents the conditions just before the Suez Canal was dug. The various irrigations of Egypt, some dating from the times of the early dynasties of Pharaohs, have cut up and altered the surface of the Delta so much that it is not always possible now to trace exactly the original water-courses, natural and artificial. Some of the ancient branches of the Nile have been canalized, diverted, silted or stopped up, or have run dry. Still, the general geology of the country has not altered more in historical times than can be accounted for by known causes, and certain features suffice to show the ancient conditions. Briefly, my purpose is to show (a) that the Wadi Tumilat was always a waterless and uninhabitable desert, and (b) that the popular identification of the Wadi with the Land of Goshen and the initial part of the route of the Exodus is completely erroneous and unjustifiable. -
Goshen the Land Where Israel Became a Nation* Deborah Hurn
258 The Testimony, June 2004 point of difference in this type is the fact that anguish to the mercy of the Most High God. Just Samson betrayed his vows. The Lord Jesus kept as his shame is written for all to see, so is his his allegiance to God, even to the end. Like the faith, in his naming in the roll of honour in He- Lord, Samson was tortured, humiliated and brews 11. We do not remember David for his taunted by his enemies. sin, but for his faith. Let us accord the same The spiritual quality of Samson shines bright- honour to Samson. est, not when he is at the zenith of his power, but Pat Wilson when he is at his lowest, for he saw past the Nottingham Goshen The land where Israel became a nation* Deborah Hurn OSHEN, OR THE land of Rameses, was Crops, flocks and herds the district in which the descendants of While in Egypt, the Israelites lived in houses GJacob settled upon their migration to with lintels and doorposts (Ex 12:22,23), indicat- Egypt (Gen. 45:10; 47:11). From the description ing that they were now permanent residents and of Jacob and Joseph’s reunion it is clear that not nomads. They also practised agriculture in Goshen lay between Egypt and southern Ca- addition to their flock- and herd-rearing herit- naan along the nomads’ route, the Way of Shur. age (Num. 11:5; Deut. 11:10). Sheep may be ad- As Jacob approached Egypt from Beersheva equately grazed on wilderness pastures, but (46:5), Joseph went out to him from the palace, cattle are kept close to agricultural settlements and they met each other in Goshen (v. -
Parshat Vayigash January 7, 2017 Rabbi Vernon Kurtz
PARSHAT VAYIGASH JANUARY 7, 2017 RABBI VERNON KURTZ The custom to complete the weekly public readings of the Torah every year on the holiday of Simchat Torah finds its roots in Babylonia of the Talmudic Era. The Torah was divided into 54 sections or Parshiyot to allow for the completion of the yearly cycle with the reading of one Parshah every week. This week’s Torah portion, Vayigash, follows the story immediately told in last week’s Miketz. But, the Rabbis seem to be enamored with the old-time serial movies or the modern-day soap operas by leaving us last week with a cliff-hanger of a story and asking us to wait a week to complete it. Last week, towards the end of our Torah reading, the divining cup of the Viceroy of Egypt, Joseph, is found in the food sack of Benjamin. We know that it was a set-up by Joseph as he had instructed his servants to bring Benjamin back to Egypt and send the other brothers on their way to Canaan. The brothers refuse to leave the side of their young brother and are all brought back to stand before Joseph. At that point, the Torah reading last week ends and we are left on the edge of our seats to find out what happened. If this was a mystery novel many of us would not put it down until we knew what had occurred or we would look at the end of the book to find out what happened. Rabbi Zev Leff asks: “Why did the previous Parshah have to end with such a cliff- hanger? Why didn’t the Torah simply extend Parshat Miketz a few more verses and include the resolution of this story? Why do we have to wait a whole week -
Parshat Hashavua Yeshivat Har Etzion PARASHAT HASHAVUA
Parshat HaShavua Yeshivat Har Etzion PARASHAT HASHAVUA PARASHAT VAYIGASH By Rav Yaakov Meidan These are the Names of the Children of Israel – Names and Numbers Our parasha contains the list of the seventy members of Yaakov's house who came to Egypt. The list is rife with difficulties. I) Chetzron and Chamul These two sons of Peretz son of Yehuda are mentioned among those who descended to Egypt during the years of famine. The commentaries have already raised the difficulties concerning the closeness of events in Yehuda's life, which take place during the twenty two years that elapse between the sale of Yosef and the descent of Yaakov's family to Egypt. It will be recalled that Joseph was seventeen at the time that he was sold, thirty at the time of his appointment as viceroy, and that a further seven years of plenty and two years of famine passed before the descent to Egypt. During the course of those twenty-two years, Yehuda married the daughter of Shua, and begat Er and Onan. These two sons consecutively married Tamar and then died. 'Many days passed' before Tamar was deemed able to marry Shela. In the meantime, Yehuda married Tamar and begat Peretz. Peretz himself grew up, married, and begat Chetzron and Chamul who were among those who descended to Egypt. In other words, during the course of twenty two years, three generations were born to Yehuda and came of age, not to mention the 'many days' that Tamar waited in vain for the levirate marriage to take place. -
Patterns of Evidence: Exodus Lesson 1 – Timeline Watch First 20 Minutes
Patterns of Evidence: Exodus Lesson 1 – Timeline Watch first 20 minutes on Right Now media Exodus Story – Biblical Summary ◦ Joseph moved his family to Egypt during the 7-year famine ◦ Israelites lived in the land of Goshen ◦ Years after Joseph died, a new pharaoh became fearful of the large numbers of Israelites. ◦ Israelites became slaves ◦ Moses was 80 when God sent him to Egypt to free the Israelites ◦ After Passover, the Israelites wandered in the desert for 40 years ◦ Israelites conquered the Promised Land An Overview of Egyptian History Problems with Egyptian History ◦ Historians began with multiple lists of Pharaoh’s names carved on temple walls ◦ These lists are incomplete, sometimes skipping Pharaohs ◦ Once a “standard” list had been made, then they looked at other known histories and inserted the list ◦ These dates then became the accepted timeline Evidence for the Late Date – 1250 BC • Genesis 47:11-12 • Exodus 18-14 • Earliest archaeological recording of the Israelites dates to 1210 BC on the Merneptah Stele o Must be before that time o Merneptah was the son of Ramses II • Ten Commandments and Prince of Egypt Movies take the Late Date with Ramses II Evidence for the Early Date – 1440 BC • “From Abraham to Paul: A Biblical Chronology” by Andrew Steinmann • 1 Kings 6:1 – Solomon began building temple 480 years after the Exodus o Solomon’s reign began 971 BC and began building temple in 967 BC o Puts Exodus date at 1447 BC • 1 Chronicles 6 lists 19 generations from Exodus to Solomon o Assume 25 years per generation – Exodus occurred -
Genesis 47 1-31
God Works Good for His People Pastor Chris Baker // 11.25.18 // Centralia FBC Intro As we study the last 14 chapters of Genesis, we’ve been trying to see how this story fits within the big picture narrative of Scripture. A few times we have pointed forward to the cross as we’ve seen similarities between this story’s imperfect savior, Joseph, and the perfect savior he foreshadows. We’ve even seen some of those same characteristics Joseph’s extremely flawed brother, Judah. We’ve also pointed forward to some of the promises of Scripture, both in the Old Testament and the New Testament, to see how they’re fulfilled in the lives of the folks we’re reading about. We’ve seen God’s goodness in a number of ways to Jacob, and Joseph, and Benjamin, and Tamar and even indirectly to Pharaoh and the nation of Egypt through Joseph and the wisdom God gave him concerning the famine. We look at the big picture because as we study because we don’t just want to deepen our understanding of Genesis 37-50. We want to deepen our understanding of the Bible as one whole book. As a church, we want to both understand and embrace the unity of all the books of the Bible taken together—that’s what we call Biblical Theology. And it’s my hope that in the months and years to come we grow in our understanding of the storyline of Scripture and how its themes and promises interact with one another and with our culture so that we can apply them more clearly to everyday life. -
Parshat Vayigash 5771 by Guy Izhak Austrian December 11, 2010
Parshat Vayigash 5771 By Guy Izhak Austrian December 11, 2010 This week, we are pleased to welcome guest writer, Dvar Tzedek alumnus Guy Austrian. Rock by rock, stone by stone, each one passed hand to hand along a human chain of young Jews and indigenous Guatemalans: our energy was high on this beautiful day during our AJWS delegation to rural Guatemala. We cleared a riverbed beneath shady leaves near the local school and later sat side by side, resting on the grassy banks and contemplating the footbridge we would soon build there together. I chatted with a young woman who worked at the school, trying out my rusty Spanish. She was curious about our group, and I did my best to explain who we were. I was feeling good about the human common ground we were establishing through our work together, until she demanded: “So why don’t the Jews believe in Jesus?” Suddenly I felt all our commonality hit a wall, one that would always divide us. This irreducible core of identity that separates us from the other peoples of the world gets its fateful start in Parshat Vayigash, in which the Jewish people become a collective entity for the first time: “The total people of the household of Jacob who came to Egypt numbered seventy.”1 Just seventy people—and right away they are set apart for special treatment. While Joseph is busy appropriating the livestock, land and labor of the starving Egyptians, he provides choice land and bread to the House of Israel, which becomes a numerous and prosperous people in Goshen.2 Later, the Egyptians will subject Israel to suspicion, oppression and slavery—one of the founding paradigms of Jewish nationhood. -
Grade 4 Curriculum Overview Math Social Studies/ Science Language Arts Hebrew Language Arts Judaic Studies: Tefillah, Judaic Studies: Hagim, Parasha, Humash Israel
Grade 4 Curriculum Overview Math Social Studies/ Science Language Arts Hebrew Language Arts Judaic Studies: Tefillah, Judaic Studies: Hagim, Parasha, Humash Israel Singapore Math - Primary Social Studies Reading Reading Tefillah Hagim Mathematics - is used in Grades K-5 New Jersey and Local History Literature *Using the Haverim B’Ivrit ● Creating a Makom Kadosh ● Hagei Tishrei ● Whole Numbers Why does geography matter? What ● Non-Fiction Curriculum ● Importance of Accurate Reading ○ Hodesh Ha’Rahamim V’ ○ Ten Thousands, Hundred makes a complex society? What ○ Text Features ● Reading Short Fiction Stories, in the Siddur Ha’Slihot Thousands, and Millions motivates people to explore and ○ Identifying Main Idea and Advertisements, Non-Fiction ● Review the Concepts of Shevah, ○ Shofar - Zikhron T’ruah ○ Approximation colonize other lands? What does it Supporting Details Passages, Poems, and Comics for Hodaya, and Bakasha ○ Yom Kippur - Initem Et ○ Factors mean to be free? ○ Inferencing Meaning ● Add Elu D’varim and Hatzi Kadish Nafshotekhem; Yonah ○ Multiples ● Fiction ● Reading in All Genres with ● Identifying Words of Hodaya ○ V’Samahta B’Hagekhah ○ Order of Operations New Jersey Geography/Map Skills ○ Inferencing Accuracy and Fluency ● Add Hallel and Al Ha’Nisim in ○ Arba’at HaMinim ○ Negative Numbers ● Geographical Features ○ Character Traits - Beyond the Birkat HaMazon ○ Shalosh Regalim ● Four Operations of Whole ● Physical, Political, Contour, Text Vocabulary ● In-Depth Study of Aleinu - Shevah ● Hanukkah Numbers Climate Maps ○ Using -
Vayigash Today's Parsha, Vayigash (Va-Ye-Gash)
Vayigash Today’s parsha, Vayigash (Va-ye-gash), tells the dramatic story of Joseph’s reunion with his brothers. Many scholars believe it portrays the most emotional scene in all of Torah. On the surface, it’s a story of family reunion and the ever recurring theme of Jewish survival, but there is much below the surface. Events which take place in Vayagash impact Judaism from ancient days through the future Messianic Era. It will take a melding of history, religion and psychology to appreciate this parsha. So with the help of many excellent commentaries with titles that include Can Love Overcome Resentment, The Day Forgiveness Was Born, Path to Repentance, Judah’s Chutzpah and Love Among Brothers, I will try to provide some parsha enlightenment and a few messages for our day. Vayagash” the first word in today’s reading translates as “And he went up”. It refers to Judah’s physical approach toward Joseph (who the brothers still believe to be an Egyptian) to plea for Benjamin’s life. Initially Vayigash seems to be Joseph’s story, the 6th parsha in Bereishit in which he stars. But to a great extent it’s just as much the story of Judah, the fourth born of the 12 brothers, whose actions will have the greater impact on the future of our people. It’s noteworthy that the structure of today’s Torah reading is rather odd because it begins at exactly the same place last week’s parsha ended, actually mid-conversation. The silver goblet has been found among Benjamin’s possessions, he has been detained, the brothers have been told to return to their father without him, and they are pleading for his release. -
Genesis 46-48
Genesis 46-48 Bible Study Review Chapter 43 Ten of Jacob’s sons return to Egypt to buy food and with a present to give to “the man” [Joseph] .They return this time with Benjamin .They are brought to Joseph’s house where he becomes emotional upon seeing Benjamin .A feast is made for the brothers Chapter 44 Joseph sets up his brothers to learn a lesson of their own cruelty .He instructs his servant to fill their sacks with food, but also returns their money and his ‘cup’ .The cup is found in Benjamin’s sack….he will be a slave in Egypt .Judah defends them while telling ‘the man’ that their father will die if Benjamin does not return Chapter 45 Joseph reveals his identity to his brothers (who were dismayed) .He tells his brothers it was God’s plan for them to come to Egypt ‘to save your lives’ .They are to return and bring their father and families back ‘to the best of the land in Egypt’ Genesis 45:28 28Then Israel said, “It is enough. Joseph my son is still alive. I will go and see him before I die.” Chapter 46 3rd trip of Joseph’s family to Egypt 1So Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. Beersheba, on the southern border of Canaan—Jacob stops to seek God’s blessing before journeying on to Egypt The last time in scripture God speaks to one of the patriarchs: 2Then God spoke to Israel in the visions of the night, and said, “Jacob, Jacob!” And he said, “Here I am.” “Israel” used as a name refers to the spiritual “Jacob” used as a name refers to the physical the repetition of the name indicates urgency Jacob’s response: “Here I am”—attitude to do what God wants him to 3So He said, “I am God, the God of your father; do not fear to go down to Egypt, for I will make of you a great nation there. -
The Length of Israel's Sojou Rn in Egypt
THE LENGTH OF ISRAEL'S SOJOU RN IN EGYPT JACK R. RIGGS Associate Professor of Bible Cedarville College The chronological framework of Biblical events from the time of Abraham to David rests upon two pivotal texts of Scripture. The first is I Kings 6:1, which dates the Exodus from Egypt 480 years before the fourth year of Solomon. The second pivotal date for the Biblical chronology of this period is Exodus 12 :40 which dates the arrival of Jacob's family in Egypt years before the Exodus. The purpose of this paper will be to discuss the problem of the length of Israel's sojourn in Egypt. This problem is important, as already suggested, because it has to do with dating events in the cen turies prior to the Exodus. There are at least three possible solutions to the problem of the length of Israel's Egyptian sojourn. The first view is that the time span of the sojourn was only 215 years. A second solution is the view of 400 years for the sojourn. The third, and final, solution to be discussed is the idea that 430 years elapsed between the entrance of Jacob and his family into Egypt and their Exodus under Moses' leadership. The View That The Egyptian Sojourn Was 215 Years The most commonly held view of the length of Israel's sojourn in Egypt is the 215 year idea. To state the view simply, the chrono logical notations of Genesis 15:13, This article was presented as a paper at the Midwestern Section meet ing of the Evangelical Theological Society on April 17, 1970, at Grace Theological Seminary.