Background to the story: When Joseph was a child, his father Jacob favored him over his ten older brothers to such a degree that the brothers began to hate him. It didn't help that Joseph eagerly shared his dreams that were easily interpreted as meaning that he would grow up to rule over his brothers. Eventually, the brothers got fed up and plotted to kill him. The oldest brother, Reuben, convinced the brothers to throw Joseph into a pit instead, intending to come back later and rescue him, but before he could do so, the other brothers sold him into slavery and tricked their father into thinking Joseph had been devoured by a wild animal.
Joseph ended up in Egypt, where his skill at interpreting dreams landed him a position directly under the Pharaoh. Meanwhile, a famine swept over the region, so his family back in Canaan were starving while Joseph's skill had enabled Egypt to prepare enough food to last through the famine. Jacob sent his sons (except Benjamin, the youngest, who was born after Joseph was sold) to Egypt to ask for food. They appeared before Joseph but did not recognize him, although he recognized them.
Joseph sent the brothers back home to fetch Benjamin, and when the young man came before him, Joseph had his servants plant a goblet in Benjamin's pack to make it seem like Benjamin had stolen from the Egyptian court. As a result, Joseph threatened to keep Benjamin as a slave as retribution for the "theft." We take up the story where Judah, another brother, is begging Joseph (whom he still does not recognize) to release Benjamin.
(יח) וַיִּגַּ֨שׁ אֵלָ֜יו יְהוּדָ֗ה וַיֹּאמֶר֮ בִּ֣י אֲדֹנִי֒ יְדַבֶּר־נָ֨א עַבְדְּךָ֤ דָבָר֙ בְּאָזְנֵ֣י אֲדֹנִ֔י וְאַל־יִ֥חַר אַפְּךָ֖ בְּעַבְדֶּ֑ךָ כִּ֥י כָמ֖וֹךָ כְּפַרְעֹֽה׃
(18) [Then Judah] vayigash to him [Joseph] and said, “Please, my lord, let your servant appeal to my lord, and do not be impatient with your servant, you who are the equal of Pharaoh.
A Torah portion is named for its first significant word - in this case, vayigash. Judah must convince Joseph to release his brother Benjamin. Based on what you know about the story and the characters, how would you translate the word vayigash? Fill in the blank: And Judah _______________________ to Joseph... Study the following commentary from Midrash (Beresheet Rabbah) to help you refine your translation. |
Said Rabbi Yehudah: The verb vayigash implies an approach to battle, as in the following verse:
(יג) וַיִּגַּ֣שׁ יוֹאָ֗ב וְהָעָם֙ אֲשֶׁ֣ר עִמּ֔וֹ לַמִּלְחָמָ֖ה בַּֽאֲרָ֑ם וַיָּנֻ֖סוּ מִפָּנָֽיו׃
(13) Joab and the troops with him marched into battle against the Arameans, who fled before him.
Rabbi Nechemiah said: The verb vayigash implies a coming near for reconciliation, as in the following verse:
(ו) וַיִּגְּשׁ֨וּ בְנֵֽי־יְהוּדָ֤ה אֶל־יְהוֹשֻׁ֙עַ֙ בַּגִּלְגָּ֔ל וַיֹּ֣אמֶר אֵלָ֔יו כָּלֵ֥ב בֶּן־יְפֻנֶּ֖ה הַקְּנִזִּ֑י אַתָּ֣ה יָדַ֡עְתָּ אֶֽת־הַדָּבָר֩ אֲשֶׁר־דִּבֶּ֨ר יְהוָ֜ה אֶל־מֹשֶׁ֣ה אִישׁ־הָאֱלֹהִ֗ים עַ֧ל אֹדוֹתַ֛י וְעַ֥ל אֹדוֹתֶ֖יךָ בְּקָדֵ֥שׁ בַּרְנֵֽעַ׃
(6) Then the children approached Joshua at Gilgal, and Caleb son of Jephunneh the Kenizzite said to him: “You know what instructions Adonai gave at Kadesh-barnea to Moses, the man of God, concerning you and me.
The sages said: The very vayigash implies coming near for prayer, as in the following verse:
(לו) וַיְהִ֣י ׀ בַּעֲל֣וֹת הַמִּנְחָ֗ה וַיִּגַּ֞שׁ אֵלִיָּ֣הוּ הַנָּבִיא֮ וַיֹּאמַר֒ יְהוָ֗ה אֱלֹהֵי֙ אַבְרָהָם֙ יִצְחָ֣ק וְיִשְׂרָאֵ֔ל הַיּ֣וֹם יִוָּדַ֗ע כִּֽי־אַתָּ֧ה אֱלֹהִ֛ים בְּיִשְׂרָאֵ֖ל וַאֲנִ֣י עַבְדֶּ֑ךָ ובדבריך [וּבִדְבָרְךָ֣] עָשִׂ֔יתִי אֵ֥ת כָּל־הַדְּבָרִ֖ים הָאֵֽלֶּה׃
(36) When it was time to present the meal offering, the prophet Elijah came forward and said, “Adonai, God of Abraham, Isaac, and Israel! Let it be known today that You are God in Israel and that I am Your servant, and that I have done all these things at Your bidding.
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Record your final translation here: And Judah ___________________ to Joseph... |
The Midrash concludes...
Rabbi Eleazar combined all these views. Judah approached Joseph with all three in mind, saying: If it be for war, I approach to make war; if it be for reconciliation, I approach to make amends; if it be for prayer, I approach to pray.
Does this change your translation?
Rabbi Steven Moskowitz (Congregation L'Dor V'Dor, New York)
The fascinating insight about this ancient commentary is the notion of how thin the line between war, reconciliation and prayer. In an age when apologies are too often offered by text message, when bellicosity [hostility, belligerence] rockets across social media, and when prayers are circulated through email, we would do well to remember that the critical, and most important, point is the act of drawing near.
Little can be accomplished when distance separates people. The relationship cannot be transformed if people refuse to look each other in the eyes. They must stand face to face. They must draw near.
And in that moment of drawing near, a relationship can be repaired and the world transformed.
When we approach another we may fear war, but it can turn to peace. We may expect reconciliation but it can inadvertently turn into an argument, disagreement and even belligerence. A moment when we are ready for a fight, when we are prepared for reconciliation can likewise be transformed into prayer.
We must be prepared for prayer, reconciliation and argument, all at the same time - [but] we must always draw near.
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Final Question What do you think happens next? |