Category Archives: Vayigash

José revelado

ficción bíblica: Génesis Vaigash

Traducido del inglés y editado por Caro Cynovich carocynovich@gmail.com

 

joseph_receives_his_brothers_cameoJosé revelado

—Estamos todos listos para ser esclavos de mi señor  —dijo Judá, postrado en el suelo con sus hermanos.

—Tonterías  —el Virrey declaró con una voz extraña—.  El hombre en cuyo poder se encontró la copa —señaló a Benjamín—, él será mi esclavo. En cuanto a ustedes —indicó al resto de los hermanos—, vayan en paz con su padre.

¿Por qué está obsesionado con Benjamín? Judá se preguntó. Acabamos de ofrecerle esclavos fuertes y valiosos, pero él sólo está interesado en Benjamín. Tiene que haber más en esto que lo que podemos ver.

—Por favor, mi señor  —Judá levantó la cabeza, aún de rodillas—, podré yo, tu siervo, hablar unas palabras en tu oído. Y espero que tu enojo no se levante sobre mí, ya que tú eres como Faraón.

El Virrey le indicó a Judá que se acercase a su silla.

Tengo que hacerle entender la dinámica de la familia, pensó Judá. Si él se queda con Benjamín, el hijo que queda de Rachel, ¡padre va a morir! Yo no puedo ser el culpable de que otro hermano sea esclavizado. Sería un destino demasiado cruel.

Judá le repitió al Virrey, en un susurro, la historia reciente de la familia y los sucesos importantes. Le explicó cuán querido era Benjamín para su padre, sobre todo desde la desaparición de José, el primer hijo de su amada Rachel.

Este Virrey es poderoso e inteligente, Judah señaló para sí mismo. A pesar de que actúa de forma extraña. Si él sigue teniendo la intención de adquirir un esclavo, me ofreceré a mí mismo.

—Si regreso a mi padre —Judá declaró— y el joven no está con nosotros, morirá. Su alma está muy ligada al alma de Benjamín. No quiero ser yo quien tenga la culpa de haber llevado el alma de mi padre a la tumba llena de pena.

Judá se detuvo un momento para recuperar el aliento y ver el impacto de sus palabras en el Virrey. Puedo sentir su agitación interior, Judá pensó esperanzado, y sus ojos se están humedeciendo. Tengo que seguir adelante.

—Porque yo tomé la responsabilidad del más joven de mi padre cuando le dije:”Si no te lo vuelvo a traer, entonces yo estaré pecando ante mi padre para siempre”. Ahora, por lo tanto, por favor, déjame quedarme en lugar del joven como tu siervo, mi señor —Judá observó la respiración agitada del Virrey—. Deja que el joven vaya con sus hermanos. ¿Cómo podré regresar con mi padre si Benjamín no está conmigo, para ver cómo se apena por él?

Los ojos del Virrey se abrieron con sorpresa. Él está sorprendido por mi voluntad de cambiar de lugar con Benjamín, Judah concluyó. Su rostro se está desfigurando y retorciendo…

—¡Basta! —el Virrey gritó, arrancando de su cabeza todos sus ornamentos.

—¡Sirvientes! ¡Salgan de la habitación! —el Virrey continuó gritando con los ojos desorbitados.

Judá y sus hermanos estaban confundidos, sin saber qué hacer.

—Ustedes. Quédense —el Virrey señaló los hermanos, apenas conteniéndose a sí mismo.

Todos los guardias y personal de la casa se ​​escabulleron rápidamente fuera de la sala, perplejos por el arrebato inusual de su amo.

Tan pronto como el último criado cerró la puerta de la sala, el Virrey se lamentó:

—¡Aaaaaah!

El grito fue fuerte y potente; parecía hacer eco de un alma torturada. Repercutió en toda la mansión del Virrey y más allá: atravesó el corazón de cualquiera que lo escuchara. Los hermanos se quedaron atónitos y confundidos.

¿Quién es este hombre? Judá se preguntó. ¿Qué hemos desatado?

—Yo soy José —el Virrey les confesó entre sollozos—. ¿Mi padre aún está vivo?

¡Esto no es posible! Judá pensó con asombro. ¡¿José?! ¿Cómo puede ser esto? ¿Después de todos estos años?

Los hermanos se miraron con una mezcla de miedo e incredulidad.

¿Será posible? Judá buscó a los demás con la mirada. ¿José? ¿El hermano al que traicionamos? ¿Ahora es el hombre más poderoso de Egipto? ¿Qué es lo que quiere? ¿Buscará la venganza? ¿Es todo esto una artimaña para castigarnos?

Judá y sus hermanos dieron un paso atrás con aprehensión.

—Por favor, acérquense a mí —José los llamó, al ver su desconfianza—.Yo soy José vuestro hermano —dijo, controlando sus lágrimas—. Soy yo, el que vendieron como esclavo para Egipto. Y ahora, no se aflijan ni se reprochen a sí mismos por haberme vendido, porque Dios me envió hasta aquí antes que a ustedes para que yo fuera su proveedor de alimentos. Porque estos han sido tan solo dos de los años de sequía y hambre en la tierra, y aún quedan cinco años más en los cuales no habrá ni siembra ni siega.

¿Es esto posible? Judá comenzó a recuperarse de su sorpresa y examinó a José más de cerca. Ahora percibo algunos de sus viejos modales. Pero veo cómo ha crecido y madurado. Él ya no es el hijo mimado y vanidoso que echamos. Él todavía es grandioso, pero de una manera fuerte y poderosa. ¡Dios está con él!

José les dijo a sus hermanos acerca de cómo ser vendido como esclavo había sido parte de un plan divino para salvar a la familia de la escasez. Aún así, los hermanos estaban preocupados e inseguros de las intenciones de José.

—Rápido. Vuelvan con nuestro padre y díganle que esto es lo que dijo su hijo José: Dios me ha hecho señor de todo Egipto. Ven a mí, no te demores. Tú podrás vivir en la tierra de Goshen y estarás cerca de mí. Tú, tus hijos, tus nietos, tus ovejas y tus vacas, y todo lo que es tuyo. Y yo cuidaré de ustedes allí – porque habrá otros cinco años de hambre – por lo que no voy a dejar que sean indigentes. Ni tú, ni tu hogar ni todo lo que es tuyo.

¡Quiere ayudarnos! Judá se sorprendió. Él no guarda rencor y busca encargarse de toda la familia. ¡Esto es increíble! Nuestro sufrimiento se ha convertido en salvación y en alegría, aunque haya algunos de mis hermanos no parezcan convencidos. Sé que José también lo percibe.

—He aquí —José hizo un gesto hacia Benjamín—. Sus propios ojos ven, al igual que los ojos de mi hermano Benjamín, que soy yo, su hermano, quien les está hablando.

José se acercó a Benjamín y lo abrazó con fuerza. Las lágrimas corrían ahora profusamente por las mejillas de los hijos reunidos de Rachel.

¡Él es José! Judá afirmó. ¡José está de vuelta! La mano de Dios está claramente presente en todos estos hechos. ¡Es increíble!

Rubén fue el siguiente en abrazar a José, el hermano mayor que había tratado de salvar a José hacía tantos años.

Y entonces José se acercó a Judá. Fue mi iniciativa la de venderlo, Judá pensó con culpa. Yo soy quién creó toda esta angustia.

Pero los ojos de José sólo se llenaron de lágrimas y de amor y de perdón. Su aura parecía decirle a Judá: Estás perdonado, mi hermano. Todo está perdonado.

Hermano, cada uno de ellos pensaban mientras se abrazaban cálidamente.

 

Cáscara de electrónes judío

Netziv Génesis: Vaigash

Cáscara de electrónes judío

“El hombre científico ordinario es estrictamente un sentimental. Él es un sentimental en este sentido fundamental, que está empapado y arrastrado por meras asociaciones.” -G. K. Chesterton

12 tribes of israelHay un fenómeno inusual que ocurre con el recuento de las tribus de Israel. Todo el mundo sabe que hay doce tribus, sin embargo, la identidad de esas tribus parece cambiar dependiendo de la ocasión.

Las doce tribus se basan en los doce hijos de Jacobo: Rubén, Shimón, Leví, Judá, Yissachar, Zabulón, Gad, Aser, Dan, Naftali, José y Benjamín. Sin embargo, una vez que las tribus de Israel salen de Egipto y se mueven hacia el desierto, se produce un cambio. La tribu de Leví se toma fuera de la mezcla, presumiblemente a causa de su condición sacerdotal y la tribu de José se divide en dos, nombrado por los hijos de José: Menashe y Efraim. Sin embargo, hay momentos en que Leví se cuenta y en esas ocasiones Menashe y Efraim nuevamente se colapsa dentro de la entidad llamada José.

En química, aprendemos sobre los electrones y sus órbitas. Mientras que la identidad del electrón en particular puede y va a cambiar, el número de electrones que completan una cáscara es fijo y crucial.

El Netziv en Génesis 46:27 explica que una función similar (no se refiere a la química) se está produciendo en el conteo de las tribus. El número doce es inviolable. Las tribus de Israel siempre deben ser doce. La identidad o composición de cada tribu es secundario. Si Levi no está, entonces José se expande a Menashe y Efraim. Si se encuentra Levi, se contraen de nuevo a José otra vez, manteniendo el número doce intacto.

Hay un principio similar en la formación de un minián, (quórum de diez hombres judíos necesarios para el rezo público). No nos fijamos en el calibre o la importancia de un participante en particular – lo que importa, lo que es crucial, es que el conteo sea completo.

Que siempre seremos contados entre las causas y asociaciones nobles.

Shabat Shalom,

Ben-Tzion

dedicación

Para los miembros de la familia que llegan a Montevideo para el Bar- Mitzvah. Nos estamos acercando a ese minián.

Jewish Electron Shells

First posted on The Times of Israel at: http://blogs.timesofisrael.com/vayigash-jewish-electron-shells/

Netziv Genesis: Vayigash

Jewish Electron Shells

“The ordinary scientific man is strictly a sentimentalist. He is a sentimentalist in this essential sense, that he is soaked and swept away by mere associations.” -G. K. Chesterton

12 tribes of israel

There is an unusual phenomenon that occurs upon the counting of the tribes of Israel. Everyone knows that there are twelve tribes; however, the identity of those tribes seems to switch depending on the occasion.

The twelve tribes are based on the twelve sons of Jacob: Reuben, Shimon, Levi, Judah, Yissachar, Zevulun, Gad, Asher, Dan, Naftali, Joseph and Benjamin. However, once the tribes of Israel leave Egypt and move to the desert, a change occurs. The tribe of Levi is taken out of the mix, presumably because of its priestly status and the tribe of Joseph is split into two, named after Joseph’s sons: Menashe and Ephraim. However, there are times that Levi is counted and on those occasions Menashe and Ephraim once again collapse into the entity called Joseph.

In chemistry, we learn about electrons, their orbits, how many electrons fill a shell and how that gets atoms to form into molecules. While the identity of the particular electron can and will change, the number of electrons that complete a shell is both fixed and crucial.

The Netziv on Genesis 46:27 explains that a similar function (he doesn’t refer to chemistry) is occurring upon the counting of the tribes. The number twelve is inviolate. The tribes of Israel must always number twelve. The identity or composition of each tribe is secondary. If Levi is out, then Joseph expands to Menashe and Ephraim. If Levi is in, they contract back to Joseph again, keeping the number twelve intact.

There is a similar principle in the formation of a minyan, (the quorum of ten Jewish men required for public prayer). We don’t look at the caliber or importance of a particular participant – what matters, what is crucial, is that the count be full.

May we always be counted amongst noble causes and associations.

Shabbat Shalom,

Ben-Tzion

Dedication

To the family members arriving in Montevideo for the Bar-Mitzvah. We’re getting closer to that minyan.

Vegetarian Mummies

[First posted on The Times of Israel: http://blogs.timesofisrael.com/vegetarian-mummies/]

Ibn Ezra Genesis: Vayigash

Vegetarian Mummies

“It is useless for the sheep to pass resolutions in favor of vegetarianism, while the wolf remains of a different opinion.” -W. R. Inge

In more than one place the Torah recounts that it was repulsive for the Egyptians to eat with the Hebrews. Barring a specific bigotry, we see the Egyptians are otherwise happy to be ruled by Joseph and invite his brothers to positions of leadership. So why the abhorrence of eating together?

Another clue to the Egyptian distaste of the Hebrews is the fact that the Hebrews are shepherds and the Egyptians didn’t want any shepherds (and presumably sheep) around. The Ibn Ezra (on Genesis 46:34) states that the Egyptian problem was simply that they were vegetarians at the time. They didn’t eat any meat. They had nothing to do with meat products. They couldn’t even sit at the same table with a meat-eater.

I think this helps explain a curious verse (Genesis 39:6), which describes Joseph’s master, Potiphar, as happy with everything Joseph does except the “lehem” he eats. “Lehem” is conventionally translated as bread; however, it can mean any food. I think that in this case Potiphar merely disapproved of the meat included as part of Joseph’s Hebrew diet.

May everyone eat good, healthy, nourishing food and not get too obsessed with the other guy’s diet.

Shabbat Shalom,

Ben-Tzion

Dedication

To Hannah Filer and Greg Bank on the occasion of their marriage tonight. Mazal Tov!

Sifting for Diamonds

Ohr Hachayim Genesis: Vayigash

Sifting for Diamonds

“It is no measure of health to be well adjusted to a profoundly sick society.” – Jiddu Krishnamurti

We live in a confusing and confused world. We worship people for their looks, or physical prowess, or talent, or money, or power. We strive to emulate them, wearing what they wear, doing what they do, with minimal regard to the moral component of the equation. One might refer to this ongoing period of ethical darkness as “Exile”.

We have been in a long Exile, but it is purposeful. The first account of extended Exile for the Children of Israel in the Bible is the account of Jacob and his sons leaving the land of Canaan to relocate in the Egyptian Empire. Egypt was the dominant culture of the time and considered by rabbinic commentators to be the moral cesspool of the world, mired in crass materialism and a worship of death that exceeded their value of life. Why would God choose this of all places to send the nascent nation of Israel?

The Ohr Hachayim (Genesis 46:3) claims that Jacob’s Exile and every Exile since then serve a vital, positive purpose in the history of the world and the mission of mankind. We are purposely placed in a location that may not be ideal, that does not have the values or ideals that we have or that we believe to be correct. Often we are affected or corrupted by the darkness that envelopes us. Our purpose is to find, create and expand the light within that darkness.

The Ohr Hachayim refers to the purpose of Exile as “drawing holiness out of impurity.” We cannot and are not meant to live in ivory towers. We are surrounded and embedded within a deep, pervasive foulness that clouds the mind and spirit from an early age. But it is neither hopeless nor impenetrable. As individuals and as a community our mission is to find the diamonds around us and within us and lift them from the drudge we may be in. We must then care for those diamonds, polish them and let their light shine forth.

The diamonds are our souls and that of those around us. It is the good deed, the kind word, the moral choice, the ethical decision. It is rising above material greed and instant gratification. It is choosing wisdom and education over popular culture and mindless entertainment. It is going against the current of the purveyors of filth and cruelty. It is the courage and the strength to believe in holiness in a world that laughs at the concept. That is the purpose of Exile.

May we shine in our respective Exiles and merit enjoying the subsequent Redemption.

Shabbat Shalom,

Bentzi

Dedication

Please pray for God’s intervention for Chanoch Refael ben Dvora.

Plausible Deniability

Kli Yakar Genesis: Vayigash

Plausible Deniability

I don’t recall the first time I heard the term ‘plausible deniability’ in reference to politicians, but I knew instantly that there was a deep truth to the concept. I have read with some fascination and even a little pleasure about the shame and embarrassment WikiLeaks has caused to politicians and leaders across the globe. These leaders have consistently been the subject of ridicule, but now it has reached a new and perhaps dangerous level that may yet affect international relations.

The Kli Yakar is highly sympathetic to politicians and teaches proper protocol for conversing with them and even accusing them if matters must go so far.

In Genesis 42, Joseph has taken his charade to the breaking point. He has claimed young Benjamin as a slave and excused his other brothers to return to their father in Canaan. Judah the nominal leader of the brothers approaches Joseph, still in the guise of the unrecognized Egyptian Viceroy.

According to the Kli Yakar (Genesis 42:18), Judah requests a private audience. Joseph allows Judah to approach. Judah whispers his accusation in Joseph’s ear, laying out the charade and then offering himself as a replacement for the hapless Benjamin.

The Kli Yakar learns from Judah’s approach the necessity of discretion when dealing with politicians. It is dangerous to shame them or place them in an awkward situation. There is value in whispering a comment to them that only they will hear and that they could plausibly deny thereafter.

I’m sure our current politicians would have loved counterparts as sensitive and discrete as Judah.

May God keep us away from politicians in the first place, but if we have to deal with them, may we do so intelligently and escape unscathed.

Shabbat Shalom,

Bentzi

Dedication

To Minister Yuli Edelstein. One of the few politicians I know and like. His posters are up. May he succeed.

Joseph Revealed

Genesis: Vayigash

Joseph Revealed

“We are ready to be slaves to my lord,” Judah stated, prostrating on the ground with his brothers. “Both we, and the one in whose hand the goblet was found.”

“Nonsense,” the Viceroy stated in a strange voice. “The man in whose possession the goblet was found,” he pointed at Benjamin, “he shall be my slave, and as for you,” he motioned to the rest of the brothers, “go up in peace to your father.”

Why is he fixated on Benjamin? Judah wondered. We just offered him eleven strong and valuable slaves, but he is only interested in Benjamin. There must be more to this than what we can see.

“Please my lord,” Judah raised his head from his kneeling position, “may your servant speak a word in my lord’s ear – and let not your anger flare up at your servant – for you are like Pharaoh.”

The Viceroy motioned for Judah to approach his chair.

I must make him understand the family dynamics, Judah thought. If he keeps Benjamin, the remaining son of Rachel, Father will die! I cannot be the agent for yet another brother being enslaved. That would be too cruel a destiny.

Judah quietly repeated to the Viceroy the recent history and occurrences, adding how dear Benjamin is to their father, especially since the disappearance of Joseph, the first son of his beloved Rachel.

This Viceroy is powerful and smart, Judah noted to himself, though acting peculiarly. If he is intent on acquiring a slave from this mishap, I will offer myself.

“If I return to my father,” Judah pleaded, “and the youth is not with us – since his soul is so bound up with the youth’s soul – when he sees the youth is missing he will die, and I will have brought down the spirit of our father in sorrow to the grave.”

Judah paused a moment to catch his breath and see the impact of his words on the Viceroy. I can sense his inner turmoil, Judah thought hopefully, and his eyes are becoming moist. I must press on.

“For I took responsibility for the youth from my father saying, ‘If I do not bring him back to you then I will be sinning to my father for all time.’ Now, therefore, please let me remain instead of the youth as a servant to you my lord,” Judah noted the Viceroy’s gasp, “and let the youth go up with his brothers. For how can I go up to my father if the youth is not with me, lest I see the evil that will befall my father!”

The Viceroy’s eyes widened in surprise. He is shocked by my willingness to trade places with Benjamin, Judah concluded. His face is bubbling and contorting…

“Enough!” The Viceroy shouted, ripping his head ornament off.

“Servants! Leave the room!” The Viceroy continued shouting, his eyes wild.

Judah and his brothers were confused, not knowing what to do.

“You. Stay,” the Viceroy pointed at the brothers, barely containing himself.

All of the guards and household staff scurried quickly out of the hall, perplexed by their master’s uncharacteristic outburst.

As soon as the last servant closed the door to the hall the Viceroy wailed: “Aaaaaah!”

The cry was loud, powerful and echoed the turmoil of a tortured soul. It reverberated throughout the Viceroy’s mansion and beyond and pierced the heart of whoever heard it. The brothers were stunned and uncomprehending.

Who is this man? Judah wondered. What have we unleashed?

“I am Joseph,” the Viceroy proclaimed through his sobs. “Is my father still alive?”

This is not possible! Judah thought in astonishment, Joseph!? How can this be? After all these years?

The brothers looked at each other with a mixture of fear and disbelief.

Can it be? Judah thought to the others, Joseph? The one we betrayed? Now all-powerful in mighty Egypt? What does he want? Does he seek revenge? Is all this some ruse to punish us?

Judah and his brothers took a step back in apprehension.

“Please come to me,” Joseph called to them more softly, seeing their distrust.

“I am Joseph your brother,” he said controlling his tears, “it is me, whom you sold into Egypt. And now, be not distressed, nor reproach yourselves for having sold me here, for it was to be a provider that God sent me ahead of you. For this has been two of the hunger years in the midst of the land, and there are yet five years in which there shall be neither plowing nor harvest.”

Is this possible? Judah started to recover from his shock and examined Joseph more closely. I now perceive some of his old mannerisms. But see how he has grown and matured. He is not the spoiled and vain teen we cast off. He is still grandiose, but in a strong and powerful way. God is with him!

Joseph told the brothers about how his being sold into slavery was part of a divine plan to save the family from the famine. The brothers were apprehensive, not sure what Joseph’s intentions were.

“Hurry – go up to my father and say to him,” Joseph elaborated. “’So said your son Joseph: God has made me master of all Egypt. Come down to me; do not delay. You will reside in the land of Goshen and you will be near to me – you, your sons, your grandchildren, your flock and your cattle, and all that is yours. And I will provide for you there – for there will be five more years of famine – so you do not become destitute, you, your household, and all that is yours.” ‘

He means to support us! Judah was surprised. He does not bear a grudge and he means to provide for the entire family! This is incredible! Our distress has been changed into salvation and joy; though some of my brothers seem unconvinced. Joseph perceives this as well.

“Behold!” Joseph gestured towards Benjamin. “Your own eyes see as do the eyes of my brother Benjamin that it is I, your brother that is speaking to you.”

Joseph then approached Benjamin and embraced him tightly. Tears now streamed profusely down the cheeks of the reunited sons of Rachel.

He is Joseph! Judah affirmed to himself. Joseph is back! God’s hand is heavily at work here – how wondrous!

Reuben was the next to hug Joseph, the elder who had tried to save Joseph all those years ago.

And then Joseph approached Judah. It was my initiative to sell you, Judah thought guiltily. I am the one who created all this anguish.

But Joseph’s eyes were only filled with tears and love and forgiveness. He radiated to Judah: You are forgiven my brother. All is forgiven. And then they hugged.

Brother, they each thought as they warmly embraced.

* * * * * *

Sources:

Genesis 44:14 – 45:15

And Judah and his brethren came to Joseph’s house, and he was yet there; and they fell before him on the ground.

And Joseph said unto them: ‘What deed is this that ye have done? know ye not that such a man as I will indeed divine?’

And Judah said: ‘What shall we say unto my lord? what shall we speak? or how shall we clear ourselves? G-d hath found out the iniquity of thy servants; behold, we are my lord’s bondmen, both we, and he also in whose hand the cup is found.’

And he said: ‘Far be it from me that I should do so; the man in whose hand the goblet is found, he shall be my bondman; but as for you, get you up in peace unto your father.’

Then Judah came near unto him, and said: ‘Oh my lord, let thy servant, I pray thee, speak a word in my lord’s ears, and let not thine anger burn against thy servant; for thou art even as Pharaoh. My lord asked his servants, saying: Have ye a father, or a brother? And we said unto my lord: We have a father, an old man, and a child of his old age, a little one; and his brother is dead, and he alone is left of his mother, and his father loveth him. And thou saidst unto thy servants: Bring him down unto me, that I may set mine eyes upon him. And we said unto my lord: The lad cannot leave his father; for if he should leave his father, his father would die. And thou saidst unto thy servants: Except your youngest brother come down with you, ye shall see my face no more. And it came to pass when we came up unto thy servant my father, we told him the words of my lord. And our father said: Go again, buy us a little food. And we said: We cannot go down; if our youngest brother be with us, then will we go down; for we may not see the man’s face, except our youngest brother be with us.

And thy servant my father said unto us: Ye know that my wife bore me two sons; and the one went out from me, and I said: Surely he is torn in pieces; and I have not seen him since; and if ye take this one also from me, and harm befall him, ye will bring down my gray hairs with sorrow to the grave. Now therefore when I come to thy servant my father, and the lad is not with us; seeing that his soul is bound up with the lad’s soul; it will come to pass, when he seeth that the lad is not with us, that he will die; and thy servants will bring down the gray hairs of thy servant our father with sorrow to the grave. For thy servant became surety for the lad unto my father, saying: If I bring him not unto thee, then shall I bear the blame to my father for ever.

Now therefore, let thy servant, I pray thee, abide instead of the lad a bondman to my lord; and let the lad go up with his brethren. For how shall I go up to my father, if the lad be not with me? lest I look upon the evil that shall come on my father.’

Then Joseph could not refrain himself before all them that stood by him; and he cried: ‘Cause every man to go out from me.’ And there stood no man with him, while Joseph made himself known unto his brethren.

And he wept aloud; and the Egyptians heard, and the house of Pharaoh heard.

And Joseph said unto his brethren: ‘I am Joseph; doth my father yet live?’ And his brethren could not answer him; for they were affrighted at his presence.

And Joseph said unto his brethren: ‘Come near to me, I pray you.’ And they came near. And he said: ‘I am Joseph your brother, whom ye sold into Egypt. And now be not grieved, nor angry with yourselves, that ye sold me hither; for G-d did send me before you to preserve life. For these two years hath the famine been in the land; and there are yet five years, in which there shall be neither plowing nor harvest. And G-d sent me before you to give you a remnant on the earth, and to save you alive for a great deliverance.

So now it was not you that sent me hither, but G-d; and He hath made me a father to Pharaoh, and lord of all his house, and ruler over all the land of Egypt. Hasten ye, and go up to my father, and say unto him: Thus saith thy son Joseph: G-d hath made me lord of all Egypt; come down unto me, tarry not. And thou shalt dwell in the land of Goshen, and thou shalt be near unto me, thou, and thy children, and thy children’s children, and thy flocks, and thy herds, and all that thou hast; and there will I sustain thee; for there are yet five years of famine; lest thou come to poverty, thou, and thy household, and all that thou hast. And, behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you. And ye shall tell my father of all my glory in Egypt, and of all that ye have seen; and ye shall hasten and bring down my father hither.’

And he fell upon his brother Benjamin’s neck, and wept; and Benjamin wept upon his neck.

And he kissed all his brethren, and wept upon them; and after that his brethren talked with him.

Distance vs. Love

Genesis: Vayigash

Distance vs. Love

The bonds of parental and filial love are often hard to qualify. They can be complicated, filled with charged emotions, loaded histories and strained periods. However the Bible implies that the relationship and the love are powerful and enduring throughout life and beyond.

Joseph had been estranged from his father Jacob for 22 years. No postcards, no emails, no word. Jacob had thought his son dead and mourned him that whole time. There are a variety of theories as to what Joseph might have thought, but the bottom line is that he was not in touch whatsoever.

The family finally reconnects in one of the most dramatic scenes in the Bible (see this week’s story below). When Joseph’s siblings inform Jacob that Joseph is still alive, Jacob at first rejects their report. Peculiarly, only after Jacob notices the wagons that Joseph sent for him does Jacob believe that his son is indeed alive and sending for him.

There are a number of rabbinic commentaries as to why the wagons convinced Jacob of his son’s survival and authenticity. Rabbi Hizkiyahu ben Manoach (Hizkuni) provides a simple yet instructional reason.

Hizkuni explains that the wagons Joseph sent were extremely expensive. The wagons were so extravagant in their cost and comfort that Jacob was certain they could only come from a child of his. No stranger would ever bestow such a lavish gift on him. This could only come from a loving child.

Joseph’s demonstration of love crossed time and space. Decades of separation and distance were reduced in a moment. Father and son carried on, as reunited families and close friends do, as if time had not passed.

May we cherish such relationships and keep the time and distance between their continuations shorter.

Shabbat Shalom,

Bentzi

Dedication

To parents and our relationships. Both complex and simple.

 

Genesis: Vayigash

Distance vs. Love

The bonds of parental and filial love are often hard to qualify. They can be complicated, filled with charged emotions, loaded histories and strained periods. However the Bible implies that the relationship and the love are powerful and enduring throughout life and beyond.

Joseph had been estranged from his father Jacob for 22 years. No postcards, no emails, no word. Jacob had thought his son dead and mourned him that whole time. There are a variety of theories as to what Joseph might have thought, but the bottom line is that he was not in touch whatsoever.

The family finally reconnects in one of the most dramatic scenes in the Bible (see this week’s story below). When Joseph’s siblings inform Jacob that Joseph is still alive, Jacob at first rejects their report. Peculiarly, only after Jacob notices the wagons that Joseph sent for him does Jacob believe that his son is indeed alive and sending for him.

There are a number of rabbinic commentaries as to why the wagons convinced Jacob of his son’s survival and authenticity. Rabbi Yaakov ben Manoach (Hizkuni) provides a simple yet instructional reason.

Hizkuni explains that the wagons Joseph sent were extremely expensive. The wagons were so extravagant in their cost and comfort that Jacob was certain they could only come from a child of his. No stranger would ever bestow such a lavish gift on him. This could only come from a loving child.

Joseph’s demonstration of love crossed time and space. Decades of separation and distance were reduced in a moment. Father and son carried on, as reunited families and close friends do, as if time had not passed.

May we cherish such relationships and keep the time and distance between their continuations shorter.

Shabbat Shalom,

Bentzi

Dedication

To parents and our relationships. Both complex and simple.

Joseph Viceroy and brothers (painting)

Title Joseph receiving his brethren
Artist Andrea Vicentino
Francesco Bassano
Production Date late 16th century?
Medium oil on canvas
Support canvas
Size (hxw) 1536 x 2013mm
Classification Painting
Credit Line Mackelvie Trust Collection, Auckland Art Gallery Toi o Tamaki, gift of James Tannock Mackelvie, 1882
Copyright Status No known copyright restrictions
Collection Mackelvie Trust
Acquisition Method Long Term Loan
Accession Date 1882
Accession No M1882/2/1