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The final verse of Parashat Vayigash reads, "Yisrael dwelt in the land of Egypt, in the land of Goshen; they acquired holdings in it, were fertile and increased greatly." Given the general tendency of the Torah towards brevity, one might question the need to state "in the land of Egypt, in the land of Goshen." After all, we are already quite aware of the fact that Goshen was in the land of Egypt!

Rav Moshe Feinstein suggests that the Torah wished to stress that the successful, fruitful and vibrant community of Yaakov's family was established specifically in the land of Egypt. Even on foreign soil, while embedded within a culture founded on paganism and immorality, Benei Yisrael managed to sustain a vigorous hub of Jewish religion. As Chazal comment, Yaakov's first concern upon his approach to Egypt was the establishment of a yeshiva. This represents the concerted effort invested in ensuring Jewish continuity and religious devotion in the Diaspora.

As the first national exile, Benei Yisrael's sojourn in Egypt paved the way for Jewish survival in subsequent exiles. It demonstrated the stubborn ability of our people to "acquire holdings, be fertile and increase" even under the most hostile conditions. Throughout the centuries, our unwavering compliance with the strictures of the Torah and intense devotion to Torah study have ensured our surmounting of the obstacles placed before us in every generation.

On the individual level, as well, the Egyptian exile serves as a source of encouragement. If the Jews can establish themselves with such success (which, as we know, later became alarming in the eyes of the Egyptian authorities) in the land of Egypt, then every individual, endowed with the divine image, has the capacity to grow and flourish even should he find himself - for whatever reason - in an Egypt-like situation. Even when the future looks bleak, when one feels like a stranger to himself and searches for direction, he can - through concentrated effort and hope - overcome the challenges before him and achieve redemption.

[Prepared by David Silverberg .]

Something about the wagons Yosef sent him must have caught Yaakov's attention: "They recounted all that Yosef had said to them and he saw the wagons that Yosef had sent to transport him, and the spirit of their father Yaakov revived." What was so special about the wagons?

Chazal explain that Yaakov sensed a subtle allusion intended by Yosef through the wagons. The Hebrew word for wagon is "agala," which resembles the word "egla," a calf. Through the wagons, Yosef hinted at the halakha of "egla arufa." This law requires that upon the discovery of a murder victim with no evidence, the elders of the nearest city conduct a ceremony in which they break a calf's neck and declare their having no knowledge of negligence with regard to the victim. Chazal explain that this was the last halakha that Yaakov and Yosef studied together before the latter's abduction. This is why the wagons, which symbolized the "egla arufa," struck an emotional chord within Yaakov. The question, though, remains, what does this halakha have anything to do with Yosef's bringing Yaakov to Egypt?

Rav Shimon Shkop suggested that upon catching Yosef's hint, Yaakov realized that his son had incorporated the lessons he had learned from his father about leadership. Already during Yosef's childhood, Yaakov must have sensed Yosef's future as a leader. He therefore taught him the laws of "egla arufa," which point to the primary element of leadership - responsibility. When a murder victim is found, the nearest authoritative body must assume the responsibility of investigating the murder. As Chazal explain, they investigate not only the murder itself, but the climate in which it occurred. They must explore the possibility that perhaps the victim left the city without adequate provisions, which may have indirectly led to his death. The onus falls upon the elder statesmen of the city to identify and correct the social ills prevalent among their constituency. All this Yaakov imparted to his son, Yosef, who was destined to assume the responsibility of leadership.

Thus, Yosef wanted to allude to his father that he never forgot the critical lesson he learned. He had said to his brothers, "You must tell my father everything about my high station in Egypt and all you have seen…" Through the wagons, however, Yosef assured his father that his "high station" was not misused. To the contrary, "God has sent me ahead of you to ensure your survival on earth, and to save your lives in extraordinary deliverance." Yosef utilized his royalty for the sake of helping and saving others.

Thus, when Yaakov realized that Yosef was a leader in the spirit of the "egla arufa," "the spirit of their father Yaakov revived."

[Prepared by David Silverberg.]

As his father made his way towards Egypt, Yosef saddled his chariot and went to greet him. Rashi comments that Yosef refused to have one of his many servants saddle his chariot, insisting that he do the job himself, so as "l'hizdarez lichvod aviv" - to demonstrate extra zeal for the honor of his father. How exactly are we to understand this "zerizut" that was manifest through Yosef's preparing his own chariot?

Rav Mordechai Gifter explains that zeal in this regard enhances the very performance of the mitzvah of honoring parents. True, on one level, nothing would have seemed any different would Yosef's handymen have prepared the royal chariot. Yosef would have gotten there just as fast. However, the mitzvah of honoring parents is just that - to honor them. By personally involving himself in the preparations rather than delegating, Yosef afforded further honor to his father. His personal exertion expressed his high regard for Yaakov, that he himself found it worthwhile to roll up his sleeves and work on behalf of Yaakov's arrival in Egypt.

This concept, continues Rav Gifter, underlies the halakhic principle, "mitzvah bo yoter mibishlucho." Many mitzvot can be performed through an agent. One example in the Gemara relates to preparations for Shabbat. One can fulfill this mitzvah by hiring workers to complete the necessary preparations. Nevertheless, the halakha states unequivocally that it is far more preferable for one to perform the mitzvah by himself, rather than appoint another to do it for him. The reason, explains Rav Gifter, is the same reason why Yosef personally saddled the viceroy's chariot. Although one can achieve the same result through an agent, he affords greater honor to the beneficiary of his actions by personally involving himself in the required tasks. We perform a far greater level of "kevod Shamayim" - honor of God - by going through the work ourselves in the fulfillment of mitzvot. Many "Ba'alei Mussar" have stressed the need for "zerizut" - zeal and enthusiasm - in our performance of mitzvot. The greater effort, concentration and excitement that accompany our mitzvot, the greater honor we show for God, and the more we demonstrate our willful and enthusiastic subservience to His word.

[Prepared by David Silverberg.]

Upon their arrival in Egypt, Yosef's brothers had "great connections" ("protektzia" in modern Hebrew). Not only was their brother the country's second-in-command, who was single-handedly responsible for the overhauling of the nation's economy and turning Egypt into the wealthiest country in the region, the only one with grain during the devastating famine, but in addition, the only man in Egypt with more authority than he - Pharaoh - loved him. Yosef had earned the monarch's trust, respect and adoration. Thus, the brothers basically could have gotten anything they wanted in their new residence. In fact, immediately upon hearing of their arrival, Pharaoh graciously offered, "I will give you the best of the land of Egypt and you shall live off the fat of the land." They could have enjoyed hon, prestige and distinction.

Instead, Yosef gave his brothers specific instructions to tell Pharaoh that they are shepherds by trade: "You shall say, 'Your servants have been breeders of livestock from the start until now…' - so that you may stay in the region of Goshen, for all shepherds are abhorrent to Egyptians." Evidently, Goshen - where Yaakov and his family settled - was not exactly home to the social elite of Egypt. It was reserved for the shepherds, the "abomination" of Egypt. Rather than enjoying the luxuries of the highest social stratum in Egypt, Yaakov's family willfully relegated themselves to life in Goshen.

The Chafetz Chaim comments that the brothers' choice in this regard teaches us about sacrifice and priorities. The brothers gave all this up in order to live in isolation from mainstream Egypt. They wanted to remain on the country's outskirts, where they could focus on the building of their nation, the establishment of religious institutions, and internal growth. They were very wary about assimilating too much within Egyptian society. They sacrificed prestige and prominence in order to ensure their own spiritual stability.

Yes, religion demands a lot from us. It calls upon us regularly - perhaps constantly - to offer of our time, energies and resources. Am Yisrael has flourished specifically because it has always been prepared to make these sacrifices for the sake of Torah and mitzvot. This is our chosen destiny and eternal responsibility - to maintain a proper hierarchy of priorities, that we sacrifice - when need be - wealth, honor and the like for the sake of the Torah, and not, Heaven forbid, the opposite.

[Prepared by David Silverberg.]

Parashat Vayigash documents the sensational reunion between Yaakov and his most beloved son Yosef, after almost twenty years of unbearable separation. Upon hearing the great news, Yaakov refuses to believe his sons. Finally, after seeing the “Agalot” (wagons) that Yosef sent to carry them he believes them, and “Ruach Hakodesh”(Rashi) again rested upon him.

The simple explanation of these verses is that upon inspecting the chariots sent by Yosef, Yaakov verified that they were indeed Egyptian products. The fact that these highly sophisticated chariots, well known for their high quality, were sent to him, convinced Yaakov that Yosef was indeed alive, and a leader in Egypt. Rashi, however, relates to the fact that the “chariots" reminded Yaakov of the last halakhic issue that he and Yosef studied together before Yaakov sent him on his fateful journey to Shechem to see his brothers.

In the previous verses, the Torah says that Pharaoh was the one who ordered Yosef to send the chariots to transport his father and family. The Torah again repeats that Yosef gave them chariots specifically through the authorization of Pharaoh, again indicating that the Egyptian king was personally responsible for sending them. Why does the Torah describe in such great detail that these were the chariots that were sent to transport Yaakov to Egypt? Why not simply say that these were the chariots that Yosef sent? And why is it of so vital importance to know that Pharaoh insisted on sending this chariots? Finally, why was it so important to Pharaoh that Yaakov rides in the comfort of the “chariots?”

The Torah portrays Pharaoh here as a very unusual person, who had great respect for Yaakov and his family. He was likewise surprisingly pleased to learn that these 11 people from Canaan were Yosef's brothers. Some attribute this jubilant reaction the fact that it had now been confirmed that Yosef did indeed come from royalty, and was not merely a servant by heritage (who can never serve as a ruler according to Egyptian law).

But a simple reading of the text in the last two weeks clearly indicates that Pharaoh was intrigued Yosef’s brilliance. Not only did he correctly interpret his dreams, but he provided a comprehensive plan to prepare Egypt for the coming famine, designing and implementing an unprecedented food collection and storage program as well as an intricate distribution network.

Pharaoh had a great appreciation for Yosef's skill. He figured that if one brother was so brilliant the others must be of a similar caliber and that the source of it all was their father Yaakov. Therefore, comes as no surprise that Pharaoh treated Yaakov and his children with the utmost respect and care, and very much wanted them to live with him in Egypt.

Beyond Yosef’s personal qualities, he had also left a lasting impression on Egypt and its surrounding countries. The Torah tells us that the famine ravaged the entire region, and Yosef gave them seeds to plant, demanding that they contribute a mere 20% to Pharaoh. In times of antiquity through the Middle Ages it was unheard of that a ruler would restrict himself to only 20% tax of the country’s produce. Nevertheless, Yosef enacted such a system in Egypt. We also find that the famine affected other nations besides Egypt. The Midrash says that it affected three lands: Kaputkiya, Arava, and Palestiya. Generally, one who exercises complete control over a highly desirable resource will typically demand a high price for it, and even higher from foreigners. We may also expect that during times of crisis, the supply to foreigners would be cut off entirely. But Yosef overcame these temptations and insisted that the food stores of Egypt be open to all, Egyptian and foreigner alike. Pharaoh was impressed with Yosef’s strong sense of “chesed” and “yosher” that were probably inherited from his parents, and was thus very eager to meet the father of such a fair and wise individual. This is why Pharaoh insisted that Yosef make sure that his brothers carry down his father in utmost comfort.

Chazal saw the agalot as symbolic of “Egla Arufa." Consider the case of a poor person who arrives in town late at night with no place to turn and nothing to eat. It is late at night, and one can't expect the people of the city to care for every indigent person who arrives. He leaves and probably dies while trying to find food, dying not only homeless but nameless as well. The local leaders of the Beit Din must bring a Korban and proclaim that they had nothing to do with the death of this person. Chazal ask, why Beit Din? Would anyone even think that the members of Beit Din could possibly kill this person? Chazal explain that Beit Din did not see the plight of this person and sent him away without food and shelter. In the eyes of Chazal, Beit Din has a tremendous responsibility to the people. In sending the agalot to Yaakov, Yosef was saying that he learned this profound lesson from Yaakov. He has become the type of leader that Yaakov had taught him to be, a leader who understands the importance of Egla Arufa, a leader that remembers and implements the lessons of chesed that a responsible leader must preach and perform.

Yaakov knew that Yosef's dreams would come true one day and that he would be the leader of Bnei Yisrael. Seeing the “Agalot,” he realized that his “Mesorah” could be carried through the harsh and vicious years of upcoming exile. When Yaakov realized that, it comes as no surprise that he was overcome by Ruach Hakodesh! Indeed “Vatechi Ruach Yaakov!”

[Prepared by Yehoshua Grunstein.]

In our parsha, we find the meeting of two of the greatest figures or the Partiarchal period. Pharaoh, the absolute monarch and self-proclaimed deity of Ancient Egypt, perhaps the most powerful man in the world, meets Jacob, scion of the house and tradition of Abraham, the man who wrestled with the Divine and was victorious, father and mentor of Pharaoh’s right hand, Joseph. One would expect that the exchange between these two great men would be something meaningful and powerful. However, upon laying eyes upon the venerable Jacob for the first time, all Pharaoh can think to say is “Wow! You’old! How old are you?”

Jacob’s answer perplexes us further. His circuitous reply is something like “I’ve been around for 130. My life’s been short and lousy, and hasn’t reached the length of the lives of my fathers while they were around.” Firstly, why is Jacob complaining about a short life? He was 130! Secondly, how can he complain that he hasn’t achieved the age of his ancestors? He wasn’t dead yet! Perhaps he would yet live longer than they.

To decode this confusing dialogue, we must pay attention to subtle wordplays within the text. The Chumash employs two words for “life” in these verses: “chayim” and “megurim”. The last portion of Jacob’s life seems to be inundated by chayim. From the moment of “ha’od avi chai” until the beginning of next weeks parsha (Vayechi Ya’akov), the root “chai” occurs regarding Jacob a striking number of times. It seems that Jacob’s notion of life is more than biological function.

When Pharaoh sees Jacob, he cannot help but be overawed by the appearance of the man. His greatness is written all over his face. When Pharaoh asks for Jacob’s age, he is trying to unlock the secret to true, meaningful life which Jacob has discovered. Jacob’s answer, however, downplays Pharaoh’s request. He tells Pharaoh the length of his “megurim”- his biological life. He then further comments that in terms of spiritual life, his fathers had led proportionately longer spiritual lives relative to the length of their biological lives. Jacob essentially tells Pharaoh that he’s dealing with a caliber of human character way out of his own league- one that cannot be described to one uninitiated in the path of Abraham.

[Prepared by Elli Fischer.]

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