Parashat Vayigash Preparing for New Beginnings

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Good evening, everyone,

This week is Parashat Vayigash, and next Tuesday will be the fast of Asarah B’Tevet. I would like to try to connect the parashah with the meaning of the Tenth of Tevet.

I am sending this message in memory of Hareav Shlomo ben Rav Yitzchak.

I’m calling this message “Preparing for New Beginnings,” and I will explain why.

Asarah B’Tevet marks the day when Nevuchadnezzar came and placed Yerushalayim under siege, which eventually ended with the destruction of the First Beit HaMikdash. And we want to understand: why do we commemorate events connected to the First Beit HaMikdash when we are still living with the consequences of the destruction of the Second Beit HaMikdash?

Secondly, we know that Parashat Vayigash actually begins the exile of Mitzrayim, the galut Mitzrayim. And we want to understand what the actual cause of that exile was. Even though Hashem told Avraham Avinu that his descendants would be exiled for 400 years in a foreign land, we know that it began when Yaakov went down to Egypt.

What are we commemorating on the Tenth of Tevet? It is the day when Yerushalayim was placed under siege in the time of Nevuchadnezzar, king of Bavel, during the time of the First Beit HaMikdash.

But Chazal associate additional events with this date. We spoke about the translation of the Torah into seventy languages, what we call Targum HaShiv’im, which was completed on the eighth of Tevet. That event brought great darkness—three days of darkness in Eretz Yisrael—and there was an earthquake. This marked the beginning of the downfall under Greek domination.

We are also told that the ninth of Tevet marks the death of Ezra HaSofer, who brought the Jewish people back to Eretz Yisrael and helped rebuild the Second Beit HaMikdash. That was also a cause of great sadness.

And Chazal tell us something very interesting: the tenth of Tevet is also the day when Yosef was sold by his brothers.

So we already see a connection between the fast of Asarah B’Tevet and Yosef being sold into Mitzrayim. Yosef’s sale ultimately prepared the way for him to become the most powerful person in Egypt, when he stood before Paro and revealed the meaning of the dreams.

Chazal teach that Yosef was the one who paved the way for galut. He showed all future generations how to survive in exile—how to remain firm, how to retain faith, and how to know that whatever Hashem does has a reason and is ultimately for our good.

When Yosef was a slave in the house of Potiphar, we are told Shem Shamayim shagur b’fiv—the Name of Hashem was constantly on his lips. When he was thrown into prison, he continued mentioning Hashem’s Name. And when he was brought before Paro to interpret the dreams, he said, Biladai, Elokim ya’aneh—this has nothing to do with me; it is all Hashem.

Our sages ask: when Yosef placed the gaviya, his special silver goblet, into Binyamin’s sack and accused him of stealing it, why does the Torah use the word gaviya and not a simpler word like kos?

Chazal explain that gaviya is an illusion.

• The gimel stands for Galut Yehudah,

• the bet for Bavel,

• the yud for Yavan,

• and the ayin for Edom, the final exile.

Although Edom is spelled with an aleph, Chazal teach that the ayin alludes to the same sound. This hints to the longest and final exile.

So, what is Yosef teaching us about surviving galut?

First, we are taught what causes exile. The first exile, galut Mitzrayim, was caused by sinat chinam, baseless hatred—the hatred of the brothers toward Yosef. This is also what caused the destruction of the Second Beit HaMikdash.

The First Beit HaMikdash was destroyed because of three major sins:

• Avodah zarah,

• giluy arayot,

• shefichut damim—idol worship, immorality, and murder.

Each exile reflects one of these sins:

• Avodah zarah corresponds to Bavel, a nation of idol worship.

• Giluy arayot corresponds to Yavan, an immoral nation.

• Shefichut damim corresponds to Edom, murderers, where human life loses its value.

Chazal explain the roots of these sins:

• Avodah zarah comes from pride and arrogance.

• Immorality comes from uncontrolled desire.

• Murder often comes from jealousy, like Kayin and Hevel.

If we want to survive exile, we must remove these traits.

Yosef teaches us emunah. When he was sold, beaten, and dragged to Egypt, the Midrash describes how he cried and begged his brothers to save him, but they did not listen. Still, Yosef trusted Hashem and believed that something good would come out from it.

Exile is a place of darkness. We do not understand what is happening. That is exactly what happens when the brothers come down to Egypt. They enter through ten different gates so as not to attract attention, yet all ten are arrested and brought before Yosef.

So many strange things happen, yet they do not ask questions. They sense that this is punishment from Heaven and say, Aval asheimim anachnu.

Later, when they return with Binyamin and are brought into Yosef’s palace on Erev Shabbat, more strange things happen. Menashe performs shechitah in front of them, removes the gid hanasheh, and prepares kosher food. Yosef seats them in birth order. Still, they do not ask questions.

Chazal teach that when Hashem wants to hide the answers, even wise people do not understand. When Hashem decrees something, understanding is withheld.

This is like the story of Rabbi Yochanan ben Zakkai, who asked Vespasian for Yavneh instead of saving the Beit HaMikdash—because the destruction had already been decreed.

Galut is a time when answers are hidden. But when Yosef finally reveals himself, he says just two words: “Ani Yosef.” Suddenly everything becomes clear.

Chazal teach that when Mashiach comes, the same will happen. All the darkness will turn into light.

Now we come to what the brothers told Yaakov when bringing him the incredible news of having met Yosef. They said, “You want to know what Yosef told us? He told us that he still remembers the parashah of Egla Arufah that you were learning with him when you sent him out to look for us.”

And you remember what Egla Arufah is about. If a body is found and it is not known who killed the person, the elders must bring a young calf and say, ‘Yadeinu lo shafchu et hadam hazeh.’ Chazal explain that this refers to responsibility—perhaps the person was sent out alone, without levayah. Kol Yisrael areivim ze lazeh. All Am Yisrael is connected.

So what is Yosef telling his father? He is saying, “I remember what you taught me. You walked me out. You showed me love. That gave me strength all the years we were apart.” Even though king, I am closely connected to you.

My father, zichrono livrachah, used to add that agalot comes from agol, a circle. After twenty-two years, Yaakov suddenly understands everything. All the dots connect.

Yaakov had feared that Yosef could not remain a tzaddik in Mitzrayim. But Yosef tells him, “I remember everything.” Only then does Yaakov believe.

A wheel goes down and comes back up. There are downfalls in life, but they do not last forever.

Before Yaakov goes down to Mitzrayim, he passes through Be’er Sheva and brings korbanot. Hashem appears to him at night and says, “I am going down with you, and I will bring you back up.” This is a yeridah l’shem aliyah.

Yaakov takes the trees planted by Avraham Avinu and brings them to Mitzrayim. He sees the future—there will be a Mishkan. Trees will be needed. He ordered his children to plant a tree for each baby that would be born in Egypt so as not to forget the purpose of the exile.

He sends Yehudah ahead to establish places of Torah learning.

And Chazal tell us that Yocheved, the mother of Moshe Rabbeinu, who would redeem Am Yisrael, was born at the border. Hashem always prepares the cure before the illness.

Now we return to Asarah B’Tevet. It is the most severe fast because it marks the beginning of the destruction. The Midrash teaches that every year on this day, Hashem determines whether the time has come for redemption and rebuilding the Beit HaMikdash.

So as Asarah B’Tevet approaches, we must remember what brings redemption: Ahavat chinam, humility, self-control, and above all—emunah.

If we do this, im yirtzeh Hashem, we will merit to see the Beit HaMikdash rebuilt very soon.

Have a wonderful Shabbat, and may we merit to see the geulah sheleimah very speedily.

All my love from Yerushalayim.