תרל”א 1 Vayigash

ויגש אליו יהודה.
Yehuda approached Yosef
מלשון הודאה והוא כל איש ישראל.
The name Yehuda is connected to the word ‘Hoda’a’ giving thanks. This is also the name given to all Jews ‘Yehudim’.
שמעתי מאא”ז מו”ר זצלה”ה שנקראו יהודים על שם שמודין להשי”ת על כל דבר קטן וגדול שיודעין שהכל ממנו ית’ כו’.
In the name of the Chidushei Harim I heard that the reason why we are called ‘Yehudim’ is because we give thanks to HaShem for everything big or small, for we recognise that everything is from Him (and therefore obviously for our benefit).
ועי”ז יכולין ליגש.
It is when one has acquired this attitude of gratitude that he is able to ‘approach’ (in a time of distress as will be explained).
וזה עצה בכל שעה צר והסתרת פנים לכל איש ישראל.
this is indeed the correct advice for anyone in a time of need, when HaShem appears to be hidden
העצה להתבטל לרצון השי”ת ע”י שמברר האדם אצלו שגם בתוך ההסתר יש חיות מרצון השי”ת.
one needs to nullify his will (what he thinks the outcome should be) to the will of HaShem. Through clarifying for himself that even in all the hiddenness it is all due to the life force of HaShem.
וזהו ויגש אליו להשי”ת.
With this we can explain the pasuk ‘And Yehuda approached Him “eilav”’ he approached HaShem. (Through this clarifying and internalizing of HaShem’s presence in the world, Yehuda was able to approach HaShem.
וגם כי זה נק’ הגשה ליוסף כי יוסף הוא הנקודה פנימיות שיש מהשי”ת כמ”ש במ”א.
It also means that Yehuda approached Yosef, for Yosef symbolised the internal point of holiness of HaShem in everything as discussed above (Miketz TRLA)
ובאמת הי’ אז צר מאוד ליהודה כמ”ש מה נאמר כו’.
We can see all this in the pesukim.Yehuda was indeed in great distress at the time, as he said ‘what can we say, your master has found our inequities etc.
והי’ עצתו על ידי הגשה זו לפנימיות הדבר.
And yehuda’s approach was simply to connect to the pnimius the internal – behind the scenes – going on.
כי לא הוסיף בבקשה זו רק שחזר כל הדברים לעצמו להיות מיושרין אצלו ולקבל רצון השי”ת בשמחה.
For (it is amazing to note that) Yehuda didn’t say anything new in his entire monologue with Yosef. All he did was go over the whole story for his own sake, so that he could accept the will of HaShem in every step of this tumultuous journey with love.
וע”י שמבררין שהוא מהשי”ת נתגלה הפנימיות.
And through clarifying that everything is from HaShem, automatically, the pnimius is revealed. (the entire plan and purpose suddenly became clear).
וכתיב ולא יכול יוסף שהוא הפנימיות להתאפק ונתגלה הפנימיות.
As it says and Yosef – representing the pnimius – could no longer hold himself back, once Yehuda had connected everything to HaShem and accepted it all, automatically the pnimis became revealed.
וממילא הוציאו כל איש כו’. שההסתרות וחיצוניות שהם מסתירין הפנימיות נתבטלו.
And automatically Yosef sent everyone else away (he sent all the Egyptians out when he confessed to his brothers. Symbolising that all the negative forces disappeared when the pnimius is revealed). For once everything is connected to HaShem, automatically all the external interferences are nullified.
כמ”ש בשבת דמתיחדין ברזא דאחד ע”י הביטול להשי”ת ועי”ז מתעברין כו’.
As it says regarding Shabbos That everything becomes one with the secret of oneness, through the nullification to HaShem, which causes all the harsh judgements to removed from it (*)
(Zohar B 135a כְּגַוְונָא דְּאִינּוּן מִתְיַיחֲדִין לְעֵילָּא בְּאֶחָד, אוּף הָכִי אִיהִי, אִתְיַחֲדַת לְתַתָּא בְּרָזָא דְּאֶחָד, לְמֶהוֵי עִמְּהוֹן לְעֵילָּא חַד לָקֳבֵל חַד, קוּדְשָׁא בְּרִיךְ הוּא אֶחָד לְעֵילָּא, לָא יָתִיב עַל כּוּרְסְיָיא דִּיקָרֵיהּ, עַד דְּאִיהִי אִתְעֲבִידַת בְּרָזָא דְּאֶחָד כְּגַוְונָא דִּילֵיהּ, לְמֶהֱוֵי אֶחָד בְּאֶחָד. וְהָא (קל”ד ע”א) אוֹקִימְנָא רָזָא דַּיְיָ’ אֶחָד וּשְׁמוֹ אֶחָד).

וז”ש בי אדוני וכ’ האר”י ז”ל ה’ באותיות יהודה.
The Arizal explains in the words ‘Bi Adoni etc’ please my master, there are twelve combinations of the name of HaShem YHVY. (likutei Torah Vayigash). (the word ‘bi’ – please also means in me. Yehuda was saying that the strength of HaShem was in him).
ובאמת כ’ שם אד’ וביהודה השם ידו”ד.
In truth it says the word ADNY ‘adoni’ yet in the name Yehuda is representing the name YHVY. This needs explaining, which name of HaShem are we referring to?
אך כי ה’ ושמו אחד ובבחי’ השראת השכינה תוך האדם הוא באותיות אד’ שהוא ע”ש האדנות שהכח והממשלה שלו.
The truth is that HaShem and his name are one, yet there are different manifestations of His name. The name ADNY is used in context of the manifestation of HaShem through man, for it represents strength and and dominion which is all HaShem’s
[כמ”ש מלכותך מלכות כל עולמים שהפי’ שכל התנועות וחיות האדם שעושה כרצונו. גם בזה ע”י מלכות שמים רק שהאדם צריך לברר זה ומתגלה כנ”ל] [As we say ‘Your kingship is the kingship of all the worlds’(Tehillim 145:13), which means that all the actions and all life force that man does, is all HaShem’s will, and it needs man to clarify and reveal that this is HaShem’s will] ובמד’ ערבת לרעך כו’ רש”י פי’ להשי”ת שנק’ ריע ע”ש.
The Medrash (Bereishit Rabba 93) quotes the pasuk in Mishlei (6:1-3) in relation to Yehuda. ‘My son if you have stood surety for your friend’ Rashi explains that one’s friend here is referring to HaShem.
(בְּ֭נִי אִם־עָרַ֣בְתָּ לְרֵעֶ֑ךָ תָּקַ֖עְתָּ לַזָּ֣ר כַּפֶּֽיךָ׃
My son, if you have stood surety for your fellow, Given your hand for another,
נוֹקַ֥שְׁתָּ בְאִמְרֵי־פִ֑יךָ נִ֝לְכַּ֗דְתָּ בְּאִמְרֵי־פִֽיךָ׃
You have been trapped by the words of your mouth, Snared by the words of your mouth.
עֲשֵׂ֨ה זֹ֥את אֵפ֪וֹא ׀ בְּנִ֡י וְֽהִנָּצֵ֗ל כִּ֘י בָ֤אתָ בְכַף־רֵעֶ֑ךָ לֵ֥ךְ הִ֝תְרַפֵּ֗ס וּרְהַ֥ב רֵעֶֽיךָ׃
Do this, then, my son, to extricate yourself, For you have come into the power of your fellow: Go grovel—and badger your fellow)

והאדם עושה עניני עוה”ז ומתרחק והעצה לידע שגם בעוה”ז יש חיותו ית’ ולהתבטל להשורש ועי”ז יוכל להנצל כנ”ל.
And (yet) when one is involved with matters of this world one gets distracted and removed from HaShem. The advice is to know that even in the mundane matters of this world, there is the life force of HaShem, and one needs to nullify his will to this source, and through this nullification he will be saved, as explained above.
וז”ש קבל אדנותו כו’. וז”ש במדרש אחד באחד יגשו כו’. כמ”ש כגוונא כו’ רזא דה’ אחד ושמו אחד.
This is what is meant in the Medrash above, accept his mastery. (Realise that it is all from HaShem), and in the Medrash (above 93:2) ‘One scale touches another (overlaps)’ (Iyov 41:8) which is referring to Yehuda and Yosef. As we have explained, the secret of oneness.
וזהו חורש בקוצר
This is also what is meant by the Medrash quoting the pasuk (Amos 9:13) ‘הִנֵּ֨ה יָמִ֤ים בָּאִים֙ נְאֻם־יְהוָ֔ה וְנִגַּ֤שׁ חוֹרֵשׁ֙ בַּקֹּצֵ֔ר וְדֹרֵ֥ךְ עֲנָבִ֖ים בְּמֹשֵׁ֣ךְ הַזָּ֑רַע וְהִטִּ֤יפוּ הֶֽהָרִים֙ עָסִ֔יס וְכָל־הַגְּבָע֖וֹת תִּתְמוֹגַֽגְנָה׃
A time is coming —declares the LORD— When the plowman shall meet the reaper, And the treader of grapes Him who holds the [bag of] seed; When the mountains shall drip wine And all the hills shall wave [with grain].’
The plowman and reaper are referring to Yehuda and Yosef
כי יהודה הוא למצוא הארה גם בתוך ההסתר ע”י אמונה
This is because Yehuda is referring to finding the light in the darkness, which is the idea of Emuna – trust in HaShem.
[וזהו חורש שהוא ימי המעשה ועבודה רבה. ויוסף נזיר אחיו שמופרש להשי”ת למעלה מהטבע וזהו בקוצר שהוא גמר ועליית כל דבר לשורשו כנ”ל].
[This is the meaning of the plowman, which refers to the days of the week, where there is much effort required. Whereas Yosef the crown of the brothers who is completely set aside for the HaShem, and above nature, which is referred to here as the plowman, who comes at the end and uplifts everything to its source.
וז”ש ויגש שנמשך ע”י אמונה לבחי’ יוסף כנ”ל.
This therefore is the meaning of the word ‘vayigash’ and Yehuda approached Yosef, through his emuna yehuda was able to access the level of Yosef, as explained.
וזהו ג”כ שהבטיח השי”ת אנכי ארד עמך מצרימה כו’ אעלך כו’ ויוסף ישית ידו במד’ על מנת שיוסף ישית כו’.
This is the meaning of HaShem’ promise to Yaakov, when going down To Mitzrayim, The medrash (Rabba 94:6) explains that they will be redeemed on condition that ‘Yosef Shall place his hands over your eyes’
פי’ הבטחה שגם בכל מיצר שיש לבנ”י. ה’ בתוך המיצר. וע”י הביטול להשורש שהוא בחי’ יוסף כנ”ל מעוררין הגאולה
Meaning that the promise of redemptions is that through every travail that Bnei Yisrael go through, they must realise that HaShem is with them, and this is done through the nullification to the source, which is the concept of Yosef, (‘through Yosef’) this awakens the redemption.
[וז”ס סמיכת גאולה לתפלה שע”י ידיעה זו נתעורר הגאולה לבחי’ תפלה].
[This is the secret of connecting the blessing of redemption to tefila shemona esrei), for it is through this knowledge of Yosef the geula is awakened to Tefila (*).

גם לפי הפשוט אין פירוש לבקשת יהודה רק ע”י שסילק נגיעתו ודן לפני יוסף האיך יוכל לעשות כן מצד יושרו.
We see this concept also from the simple reading of Yehuda’s statement. He was saying to Yosef through removing his own affiliation, how can he, with a clear conscience, go ahead and tell his father such news about Binyamin. (We see here that he was putting his own will and desire aside, he was just trying to do what is correct.)
וכן בהנ”ל בכל מיצר יוכל אדם לבקש מהשי”ת אף שיודע שעונותיו גרמו.
And as we see above, that in any time of distress, even when one knows that it’s his own shortcoming that has caused the situation, (Yehuda’s commitment to Yaakov was the reason why he was speaking up to Yosef), nevertheless he can still make a request from HaShem
עכ”ז כשמבטל עצמו להאמת ומבקש עזר להנצל נענה:
When he nullifies himself to the truth and asks HaShem to save him, he will be answered.

במדרש אוי לנו מיום הדין כו’.
When Yosef revealed himself to the brothers, the Medrash (Bereishit Rabba 93:11) compares this shock to that of the great judgement from HaShem.
מה שנבהלו השבטים נראה ע”י שנתגלה הארת יוסף הי’ הבושה מה שטעו בקדושת יוסף ע”י ההסתר.
It would seem that the shock of the brothers was because they suddenly saw the light of Yosef, and realised that they were wrong about his holiness for it was hidden.
וזה עצמו הבושה לעתיד לבוא שיתגלה שעניני עוה”ז עצמם הם מלא קדושה בפנימיות.
This itself is the embarrassment of the world to come, when we will see that the seemingly mundane matters of this world are filled with holiness
וזהו עיקר הבושה שצריך להיות לאדם כשמברר לעצמו שבכל דבר יש חיות השי”ת ואיך נוכל לעשות בכח השי”ת היפוך רצונו.
And the cause of one’s embarrassment should be that when one realises that in everything the life force of HaShem exists, how can one take that energy of HaShem, and use it for the opposite of its original intention!
והכלל כי הפנימיות הוא בחי’ יוסף שומר הברית הוא נקודה הפנימיות נק’ ברית וביטול הערלה שהוא חיצוניות דחפיא ברית כנ”ל וז”ש נבהלו מפניו כנ”ל:
And the rule is (*) that the pnimius is referred to as Yosef who is the one who guards the ‘bris’ the covenant which is the internal point of HaShem in everything (this is the covenant of HaShem with the world). And nullifying the foreskin, is the removal of the externalities which cover up this covenant. This revelation therefore caused them to get such a fright.

אא”ז מו”ר זצלה”ה הגיד ד’ מהר”ל יעקב לא נשקו שקרא ק”ש. שנתדבק באהבת השי”ת ע”ש.
In the name of the Chidushei Harim who explained the Maharal (Gur Aryeh Bereishit 47:29). Yosef kissed Yaakov, but Yaakov didn’t kiss Yosef, because he was saying Krias Shema.
ויוסף אמאי לא קרא ק”ש.
If it was indeed the correct thing to be doing, why didn’t Yosef also say the Shma?
ונראה שזה בחי’ יוסף שהי’ בבית אדוניו המצרי. שבחינתו הוא להתדבק בה’ אף שעושה עניני עוה”ז לא יתפרד כלל.
It would seem that this is indeed the idea of Yosef, that ‘He was ‘vayehi’ in the house of his master’. Even though Yosef was involved in the matters of this world he was nevertheless able to be connected to HaShem, in those mundane things. Therefore when Yosef kissed his father not only was it an expression of love for his father but it was also an expression of his love for HaShem.
(Also Yosef was accepting the yoke of HaShem (krias Shema) at that very moment by honoring his father (likutim)).
אבל יעקב הוא למעלה מהטבע ולכך נתדבק בהשי”ת ולא יכול לנשקו כנ”ל. [והמשכיל יבין]:
Whereas Yaakov was completely above nature and was completely connected to HaShem, he could not kiss Yosef. [And one who is intelligent will understand] (Yaakov’s mission was one of above this world, whereas Yosef could hide his actions in this world, Yaakov was above this world, (see TRLZ Yaakov was concerned that through the excess love he would experience towards Yosef he would forget the love of HaShem, and therefore prevented that from happening through saying krias Shema. Yosef however was able to be connected to HaShem completely even when confronted by such a challenge. as above)

זכור את יום השבת לקדשו.
Remember the Shabbos day and keep it holy. (Shmot 20:8)
בגמ’ מנה יפה מזמינו לשבת.
The Gemara explains that the way one remembers Shabbos during the week, is by keeping a nice portion he comes across for Shabbos.
פי’ בכל דבר יש להניח מנה יפה להיות נפרש פנימיות הדבר להשי”ת.
We can explain this as follows. In everything that a person has or does,a part of it should be set aside. That its internal part – pnimius – should be aside for HaShem.
וזהו פי’ שבת שורש נקודת החיות שיש בכל דבר מהשי”ת וזה נק’ שבת.
This is exactly what Shabbos is, the internal source of HaShem’s connectedness to everything, which is called Shabbos. (This therefore applies during the week even in mundane things)
וזה ענין יוסף הצדיק שומר הברית שהוא הפנימיות כמש”ל:
This is the idea of Yosef who guards the ‘bris’ , the covenant that HaSHem has made with nature, the nimius of everything. As explained above. (תרל”א Bamedrash)

ויפג לבו כו’ וירא העגלות כו’ שלח יוסף כו’.
(Bereishis 45:26-27) וַיַּגִּ֨דוּ ל֜וֹ לֵאמֹ֗ר ע֚וֹד יוֹסֵ֣ף חַ֔י וְכִֽי־ה֥וּא מֹשֵׁ֖ל בְּכָל־אֶ֣רֶץ מִצְרָ֑יִם וַיָּ֣פָג לִבּ֔וֹ כִּ֥י לֹא־הֶאֱמִ֖ין לָהֶֽם׃
And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them.
וַיְדַבְּר֣וּ אֵלָ֗יו אֵ֣ת כָּל־דִּבְרֵ֤י יוֹסֵף֙ אֲשֶׁ֣ר דִּבֶּ֣ר אֲלֵהֶ֔ם וַיַּרְא֙ אֶת־הָ֣עֲגָל֔וֹת אֲשֶׁר־שָׁלַ֥ח יוֹסֵ֖ף לָשֵׂ֣את אֹת֑וֹ וַתְּחִ֕י ר֖וּחַ יַעֲקֹ֥ב אֲבִיהֶֽם׃
But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived.
כי הי’ קשה לו לירד למצרים.
The reason why Yaakov was distressed was because he was very concerned about going down to Mitzrayim.
ובאמת זה היה טעם ירידת יוסף מקודם שיוסף הוא בחי’ המקשר עניני עוה”ז בכח הפנימיות שיש שם מהשי”ת ושיתבטלו כל החצוניות והקלי’ להפנימיות כנ”ל.
Now in truth (as discussed above) this was the reason why Yosef needed to go down to Mitzrayim. For Yosef is the one who is able to connect the mundane matters of this world to the source of HaShem that is in them, and all externalities and shells that block this, will all be nullified to the pnimius. (He did not become disconnected from HaShem in spite of being involved in this world)
וזה פי’ העגלות שיהי’ נסבב הכל להשורש שהוא אחד.
This is the idea of the wagons, for Yosef was showing him that everything is connected to the source which is one. The word ‘agalot’ – wagons – is connected to the word ‘igulim’ – circles.
וקצת כעין זה כתב בס’ קדושת לוי ע”ש העגלות ע”ש.
And in the sefer Kedusha Levi he says a similar idea. (Vayigash ‘Vayira’: Yosef was hinting to Yaakov that he should not be worried about the exile, because the exile is what causes the redemption. The word ‘agalot’ hints to circles, which is the cause of the redemption, comes in a roundabout way. [sovev])
וז”ש כי לא האמין להם שדביקות יעקב בהשבטים רק ע”י יוסף הצדיק ובאמת כתיב וישאו בני ישראל כו’ יעקב אביהם שהיו מרכבה אליו.
And therefore before Yaakov saw the wagons, his heart was weak, because the connection of Yaakov to the tribes was via Yosef, it was only once he saw the wagons, and realised the message that Yosef was sending him (that it was all a roundabout way to get to the final redemption) did he become heartened.
This is clear in the following pesukim The brothers carried Yisrael their father, the word ‘vayisu’ they carried, is referring to the idea that they were a spiritual ‘chariot’ – a means to be manifested in this world, for Yaakov.
רק באמצעיות יוסף נמשך אחריהם.
However this was all because of Yosef that Yaakov was able to be ‘transported’ by the other brother.
ומקודם כתיב לא האמין שהוא התקשרות והמשכה.
Therefore in the beginning it says Yaakov did not believe them. This lack of belief is a low level of connection and manifestation,
רק אח”כ שראה העגלות כו’ ותחי כו’ אביהם שנתקשר להם כנ”ל וישאו בני ישראל כו’:
However afterwards when he saw the wagons, his spirit was revived, for he now connected to them properly and was able to be ‘transported’ by them.