Vayigash
Rabbi Jablinowitz
We read in the beginning of this week's parsha that Yehuda approaches Yosef and requests that he be allowed to remain in Egypt as a slave to Yosef and that Binyamin should be allowed to return home. The Medrash teaches different opinions as to what Yehuda was doing. Some say he was preparing for war, and Rashi explains how Yehuda's words could be explained in a belligerent manner. Others say he was trying to appease him, the simple p'shat, while still others teach that there was a prayer to Hashem implicit in Yehuda's words to Yosef. Rav Tzadok teaches that Yeuda's approach to Yosef is an illustration of Ma'aseh Avos Siman L'Banim. His confrontation with Yosef parallels Yaakov's meeting with Eisav where he prepared for different possibilities with a present, for prayer, and for war.
This confrontation is quite puzzling when considering Yehuda's initial response to the goblet being found in Binyamin's sack. We read in the end of last week's parsha (Chapter 44, Pasuk 16), that Yehuda says that Gd has clearly found a way to punish the brothers for their deeds and he accepts that they should all remain in Egypt as slaves, including their brother Binyamin. What caused this abrupt turnaround on the part of Yehuda which caused him to confront Yosef and possibly even threaten him with war?
Rav Tzadok Hakohen teaches that Yehuda was trying to figure what the Divine plan was and how to respond to it. When he originally thought they would all need to remain as slaves in Mitzrayim, he understood that this was a judgment for their having sold their brother Yosef. As Yehuda says in last week's parsha, Mah Nedaber U'Mah Nitztadak, Ha'Elokim Matza es Avon Avadecha. There is nothing we can respond for Gd has found our sins. And even though Binyamin wasn't involved in the sale, he needed to be included in the Divine punishment as being part of the brothers, part of the majority.
But then Yosef says in the last pasuk in last week's parsha, only the one who has taken the goblet shall be a slave and the rest of you shall return home to your father. Now Yehuda took stock and tried to interpret the events. Yosef had been sold to Egypt as a Divine plan to fulfill the promise to Avraham in the Bris bein HaBesarim (Chapter 15, Pasuk 13), Geir Yihyeh Zara'cha B'Eretz Lo Lahem, V'Avadum V'Inu Osam. Your descendants will be strangers in a strange land and they will work them and oppress them. Yehuda had finally realized that Yosef was the choicest of the brothers. When he saw how much their father Yaakov mourned him, only then did he realize his greatness, and figured it must be Yosef who was chosen to carry out the prophecy of being a stranger in a strange land.
But now that this was occurring, it must be that Yosef was no longer alive. And this is why Yehuda said to Yosef (Pasuk 20), V'Achiv Meis, and his brother is dead (see Rashi who offers a different explanation). And now Binyamin was being destined to be the one to continue the legacy of slavery in Egypt by being forced to remain as a slave. But Yehuda said to himself, how could he be responsible twice for this happening; first by convincing the others to sell Yosef and now by convincing Yaakov to send Binyamin by promising his father he would be responsible for returning Binyamin.
Therefore, Yehuda now approached Yosef and beseeched him to allow him to be the slave instead of Binyamin. But it was in essence a prayer to Hashem. Hinted in the words of his speech to Yosef was an intense prayer to Gd to allow him to fulfill the words of the prophecy and be a slave in Egypt. He had caused enough grief to his father with the selling of Yosef and didn't want to repeat the same with Binyamin.
In Yehuda's analysis of the situation, we see another parallel between himself and his father Yaakov, as we described above the illustration of Ma'aseh Avos Siman L'Banim. Rashi teaches in the beginning of parshat Vayeishev, Bikesh Yaakov Lesheiv B'Shalvah, Yaakov wanted to live in peace and tranquility. This is because he thought he already fulfilled the prophecy of slavery and oppression through his hardship in the house of Lavan. As Yaakov said to Lavan (Chapter 31, Pasuk 40), Hayisi Vayom Achalani Chorev V'Kerach Ba'Laylah. Yaakov describes to Lavan the severe hardship he endured in his house; working in the extreme heat during the day and freezing in the cold at night. He felt he alone fulfilled the prophecy and now it was time to experience redemption and dwell in peace. But instead, Kafatz Alav Rogzo shel Yosef, the worry and sorrow of the saga with Yosef began. This is because, as Yehuda thought, Yosef needed to continue the slavery in Egypt and complete the process only begun by Yaakov. And now it appeared to be Binyamin's turn and Yehuda wished to take his place instead.
The Medrash Tanchuma (5) in our parsha brings the ultimate illustration of Ma'aseh Avos Siman L'Banim in our parsha. According to the Medrash, Yosef's revealing himself to his brothers parallels the revealing of the ultimate redemption. The tears and shame experienced by the brothers of Yosef when he reveals himself are some of the pathos and emotion which will accompany the ultimate redemption. May it be His will that the Divine plan as indicated in our parsha be brought to fruition speedily in our time.
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