Parshat Vayigash: The Joseph and Judah Mindset

Jacob knew the challenge that lie ahead for the Jewish people in the land of Egypt. To insure that the Jewish people would withstand the pressures of Egyptian life he needed to send someone who exhibited the power to confront royalty; the forces that were in control of the exile. It was Judah’s attitude—exemplified by standing up to Joseph—that would enable the Jews to withstand the pressure to assimilate in a foreign culture.

Adapted from Essay of Lubavitcher Rebbe in year 5752- 1991

The Torah and Haftorah Reading: The Reconciliation of Leaders

Joseph the viceroy of Egypt accuses his brother Benjamin of stealing his silver goblet and threatens to have him incarcerated.

Parshat Vayigash poignantly describes Judah’s confrontation with Joseph demanding the release of Benjamin that led to Joseph revealing his identity to his brothers and the subsequent rapprochement between them.

Joseph is a king and Judah was the leader of his brothers. Two leaders clash and then reconcile.

This theme is echoed in the Haftorah (selections from the prophets that are read after the weekly parsha that usually echo the major theme of the parsha). Here too the prophet Ezekiel describes how, in the future Messianic Era, the two erstwhile rival kingdoms of Joseph and Judah will be united, and at which time: “I will render them one nation… and one king shall be for all of them… and My servant David shall be their prince forever… and the nations shall know that I am G-d.”

Closer scrutiny of these two sources will yield the perception that the Torah reading and the Haftorah discuss this theme of reconciliation in diametrically opposite ways:

Let’s read the opening verses of the parsha:

“Then Judah approached Joseph and said, ‘Please my master! Your servant now wants to say something that my master will listen to, so please do not get angry at your servant, for you are as Pharaoh.”

In this parsha, it is Judah who approaches and humbles himself to the more powerful Joseph. Joseph is the Viceroy and in control; he is like Pharaoh in the eyes of Judah. And Judah is, in servile fashion, compelled to approach and implore Joseph to free his brother Benjamin.

Now let’s review and contrast this with the opening words of the Haftorah:

“One king will be for all of them… and My servant David (who was from the tribe of Judah) will be their prince forever.”

Here it is clear that the prophetic prediction was that in the reconciliation and unification process, it will be Judah (in the person of Moshiach, his descendent) who will predominate. And Joseph (and the tribes that are descended from him) will be subsumed within Judah.

The Real Judah

When we probe more deeply into the way Judah approached Joseph, however, we will see that even in the Torah reading Judah is the more dominant one.

When we consider the fact that Joseph was a mighty ruler and despite his powerful position Judah just walked over to him without asking him for permission, it demonstrated that Judah was far from being submissive.

Furthermore, Judah’s meek and servile tone of voice belied his assertiveness. As Rashi, commenting on the words “pleased do not get angry” observes: “he spoke harshly to him.”

The Midrash goes even further: “The term “Vayigash-and he approached” indicates he was prepared for war.”

The Midrash continues:

“Joseph trembled and was terrified. He said, ‘Woes is to me, he might kill me;” Joseph’s apprehension, notwithstanding the presence of Egyptians in his court.

Judah’s harsh demeanor was in stark contrast to the way he and his brothers acted so meekly in last week’s parsha, where it describes how: “they fell before him to the ground.”

What changed Judah’s demeanor?

When Judah heard that he was going to detain his brother Benjamin, Judah’s ire was raised. Judah’s commitment to returning his brother safely emboldened him to even risk his life to get him released.

Thus we see that the relationship of Judah and Joseph in the Torah reading is very much consistent with the Haftorah, in which Judah is the dominant leader.

The Seeds are Sown

We can now also understand why when Jacob decided to move to Egypt he sent Judah ahead to Goshen. Why did he need to send Judah there?

Judah’s chutzpah had even more far reaching effects. With his approach of standing tall and proud in his encounter with Joseph—whom he imagined was Pharaoh’s chief representative—Judah planted the seeds for the ultimate reunification of the Jewish people in the Messianic Age— when “David My servant shall be their leader forever.”

What was Judah’s Real Role?

To bring us closer to the message we are to derive from this episode we need to resolve an outstanding problem with the above analysis:

Judah’s “bravado” turns out was unnecessary. Joseph was not the adversary over whom he had to prevail. It only seemed that way. And, in the final analysis, Joseph and not Judah was the real ruler of Egypt that made it possible for his brothers to survive and even flourish in Egypt. And yet it is Judah who gets all the credit!

The question therefore remains: What, in reality, did Judah’s leadership attitude—expressed by his defiance in his confrontation with Joseph— add to Josephs’ leadership? Even without Judah, it would seem, the Jewish people would have been in control of their situation due to Joseph’s role.

Two Modalities of Power over Exile Conditions: Joseph and Judah

In truth, there are two modalities for Jewish “power” to be exercised in times of Galut/exile. The first, we shall see, derives from the Joseph paradigm of leadership, and the second, is based on the Judah model of leadership. And it is the latter that is the precursor to the leadership of Moshiach, the descendant of Judah, who will incorporate within, and unify with, the leadership of Joseph.

The first form of control over our situation in Galut/exile has its limits. It must conform to the laws of nature and societal norms. This is the Joseph model of leadership. Joseph rules Egypt, but his power is based on, derives from and is limited by the system of which he is an integral part. While Joseph is indeed the “ruler over all of the land,” he occupies that position at the pleasure of Pharaoh. Pharaoh says so much when he tells Joseph: “only by virtue of the throne shall I be greater than you.” Joseph was still connected—albeit, ever so subtly—to the conventions and parameters of the world around him. And within those parameters he was able to rule Egypt and accommodate his brothers.

The second form of control is where the Jew stands above the constraints of nature and, certainly, beyond the more oppressive forces of exile. This Judah dynamic can dictate to the powers that be how they should behave, just as Judah spoke with boldness to Joseph, who he thought was the thoroughly Egyptian leader.

Indeed, this Judah personality type can even alter the norms of society. Judah did not seek Joseph’s permission to approach and address him, and was unfazed by palace etiquette and societal conventions. And yet, it was Judah’s brazenness that brought Joseph to the point where “he could no longer contain himself.” Judah’s bold approach resulted in the reconciliation with Joseph and the ultimate prosperity and control over Egypt the Jews initially enjoyed in Egypt—with which this week’s parsha concludes.

Precursor of the Future

We can now understand the tight connection between the Parsha—that discusses Judah’s approach to Joseph—and the Haftorah—that discusses the preeminence of King David/Moshiach who will serve as the leader forever in the Messianic Age.

Judah’s boldness that he exhibited in his approach to Joseph was derived from his attachment to G-d who transcends the parameters of the world. His boldness paved the way and is the catalyst that will bring about the ultimate Redemption at which time the full force of “My servant David shall be their leader forever” will be realized, because the full impact of G-d’s power to combine opposites—living in a physical world and transcending it simultaneously—will be manifest. And all of the world will conform to G-d’s will, as Moshiach will bring to fruition the prophetic promise: “Then I shall reverse unto the nations a clear language, that they might call out, all of them, by the name of the L-rd [and] to serve Him all together.” (Zeph. 3:9).”

There is still one outstanding question that should be addressed. If Judah’s boldness in the manner he addressed Joseph is emblematic of his superiority over Joseph, why did it manifest itself in Judah having to approach and implore Joseph? Isn’t there an inherent contradiction in being bold and humble at the same time?

The answer to this question is that, indeed, Judah was dependent on Joseph to enable him to realize his potential. In order for Judah’s preeminent power to be revealed he needed to be inspired by Joseph. By internalizing Joseph’s qualities Judah was able to actualize his own spiritual potential. Thus, despite the fact that Judah’s approach to Joseph suggests that he was in some fashion subordinate to Joseph, it did not really detract from Judah’s superiority over him. Judah was opening himself up to the spiritual energies of Joseph that would, in turn, expose his own unique role as the ultimate leader.

Applying Judah’s Boldness to our Times

We are living in unique times. In the past, the “Judahs” with all of their unbridled courage and determination, were constrained by the various governmental decrees and restrictions. Our generation, by contrast, has witnessed an incredible change for the good. The nations of the world not only do not deter us from observing our Torah and living freely as Jews, but, moreover, they assist the Jewish people.

In our day and age, Jews do not have to limit their religious expression to the privacy of their homes as in times bygone; they can live and even influence their surroundings without any obstruction. The Jewish world is now receptive to Judaism and the non-Jewish world is receptive to their seven Noahide commandments.

As the Previous Rebbe stated, all the preparations for the redemption have been made. Now it is our mission to introduce the Redemption into the reality of our physical world and see it happen with our eyes of flesh.

[For no matter how good it is for Jews today—in terms of religious freedom—we are still in exile. Our relationship with G-d in exile has been likened to a husband leaving his wife after the betrothal ceremony. We are in exile, for all intents and purposes, in a tragic situation that is akin to the agunah (a woman whose husband is missing). Not until the Redemption will the marriage between G-d and us be consummated.] We need only “open our eyes” to see that the world at large demands that every Jew should be in the state of true and complete Redemption.

Indeed, our ability to be bold and uninhibited in our Judaism is directly attributable to the fact that we are so close to the Redemption and such time when Moshiach the descendent of Judah will be in charge.

And just as Joseph served as the inspiration to Judah that enabled him to actualize his superior spiritual state, so too in our time, it is the Joseph of our generation—i.e., the Previous Rebbe, whose name is Joseph—who gives the inspiration to Moshiach, the scion of Judah, to be revealed /and whose coming is imminent!

The practical lesson therefore is as follows:

When we follow in Judah’s footsteps—in the bold way he approached Joseph—by demonstrating our unabashed, unapologetic and proud approach to Torah, that itself is the way we bring to fruition the words of the prophet in the Haftorah: “My servant David (who was from the tribe of Judah) will be their prince forever.”

From the book Light from the Future: Parshas Vayigash by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.