Vayigash תרל”א

ויגש אליו יהודה. מלשון הודאה והוא כל איש ישראל. שמעתי מאא”ז מו”ר זצלה”ה שנקראו יהודים על שם שמודין להשי”ת על כל דבר קטן וגדול שיודעין שהכל ממנו ית’ כו’. ועי”ז יכולין ליגש. וזה עצה בכל שעה צר והסתרת פנים לכל איש ישראל. העצה להתבטל לרצון השי”ת ע”י שמברר האדם אצלו שגם בתוך ההסתר יש חיות מרצון השי”ת. וזהו ויגש אליו להשי”ת. וגם כי זה נק’ הגשה ליוסף כי יוסף הוא הנקודה פנימיות שיש מהשי”ת כמ”ש במ”א. ובאמת הי’ אז צר מאוד ליהודה כמ”ש מה נאמר כו’. והי’ עצתו על ידי הגשה זו לפנימיות הדבר. כי לא הוסיף בבקשה זו רק שחזר כל הדברים לעצמו להיות מיושרין אצלו ולקבל רצון השי”ת בשמחה. וע”י שמבררין שהוא מהשי”ת נתגלה הפנימיות. וכתיב ולא יכול יוסף שהוא הפנימיות להתאפק ונתגלה הפנימיות. וממילא הוציאו כל איש כו’. שההסתרות וחיצוניות שהם מסתירין הפנימיות נתבטלו. כמ”ש בשבת דמתיחדין ברזא דאחד ע”י הביטול להשי”ת ועי”ז מתעברין כו’. וז”ש בי אדוני וכ’ האר”י ז”ל ה’ באותיות יהודה. ובאמת כ’ שם אד’ וביהודה השם ידו”ד. אך כי ה’ ושמו אחד ובבחי’ השראת השכינה תוך האדם הוא באותיות אד’ שהוא ע”ש האדנות שהכח והממשלה שלו. [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] ובמד’ ערבת לרעך כו’ רש”י פי’ להשי”ת שנק’ ריע ע”ש. והאדם עושה עניני עוה”ז ומתרחק והעצה לידע שגם בעוה”ז יש חיותו ית’ ולהתבטל להשורש ועי”ז יוכל להנצל כנ”ל. וז”ש קבל אדנותו כו’. וז”ש במדרש אחד באחד יגשו כו’. כמ”ש כגוונא כו’ רזא דה’ אחד ושמו אחד. וזהו חורש בקוצר כי יהודה הוא למצוא הארה גם בתוך ההסתר ע”י אמונה [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]. וז”ש ויגש שנמשך ע”י אמונה לבחי’ יוסף כנ”ל. וזהו ג”כ שהבטיח השי”ת אנכי ארד עמך מצרימה כו’ אעלך כו’ ויוסף ישית ידו במד’ על מנת שיוסף ישית כו’. פי’ הבטחה שגם בכל מיצר שיש לבנ”י. ה’ בתוך המיצר. וע”י הביטול להשורש שהוא בחי’ יוסף כנ”ל מעוררין הגאולה [וז”ס סמיכת גאולה לתפלה שע”י ידיעה זו נתעורר הגאולה לבחי’ תפלה]. גם לפי הפשוט אין פירוש לבקשת יהודה רק ע”י שסילק נגיעתו ודן לפני יוסף האיך יוכל לעשות כן מצד יושרו. וכן בהנ”ל בכל מיצר יוכל אדם לבקש מהשי”ת אף שיודע שעונותיו גרמו. עכ”ז כשמבטל עצמו להאמת ומבקש עזר להנצל נענה:
“And Yehuda approached him” (Bereishis 44:18)(The simple reading refers to Yehuda approaching Yosef, however as the Sfas Emes will explain, it can also mean that Yehuda approached HaShem. An inner dimension he discovered in himself). (The word Yehuda) comes from the word הודאה – gratitude & acknowledgment. This is referring to each and every one of Yisrael (who are called יהודים).
In the name of the Chidushei Harim, Bnei Yisrael are called יהודים for they always give thanks to HaShem for all things great and small, for they realize that it is all from Him. It is through this (acknowledgment and realization) that we are able to “approach”.
This is the way to deal with any times of difficulty, and when HaShem is hidden from a person: To nullify one’s desire to HaShem’swill, through clarifying for oneself, that even in this very hiddenness, there is the life force coming from the will of HaShem. (This knowledge and understanding will give a person the ability to see through the darkness).
This is the idea of the pasuk “And Yehuda approached him” (it can also mean that Yehuda approached) HaShem.
Furthermore the idea of Yehuda approaching (this inner level and realization, can also be referring to) Yosef. For Yosef represents the inner point of Pnimius of HaShem in the world, as explained elsewhere (see Miketz תרלא Yosef is the ability to constantly add, by being connected to the source).
The truth is that at that time Yehuda was in a lot of pain, as he himself said “What can we say, how can we justify ourselves” (Bereishis 44:16). Therefore Yehuda dealt with it by approaching the inner part of it. Now really Yehuda did not add anything new (in his monologue to Yosef, when he recalled the whole story to him), it was however by going over the entire story to himself, and making sure that he accepted everything correctly, and accepting the will of HaShem with joy. Through that clarification to himself, that everything is all from HaShem, then it automatically revealed the inner pnimius that was there. This is therefore the continuation of the pasuk “And Yosef” – representing the pnimius – “could no longer hold back”, and the pnimius was therefore revealed. (How it is all the will of HaShem, and all for the best). This is why Yosef commands (before his revelation to his brothers that he is indeed Yosef) “remove all the people from here”, this is referring to all foreign interferences and covers that hide the pnimius, those were all nullified.
Just as on Shabbos (Kegavna prayer) we say “They all become one, with the secret of oneness, and therefore through the nullification to HaShem, they (all the negative forces) all disappear.

This is also the idea when Yehuda said בי אדוני “Please, my master”. The Arizal (Likutei Torah Vayigash) explains that in the first words of the parsha contains 12 combinations of HaShem’s name. Now really it states אדוני and in Yehuda’s name contains the name of HaShem. Now “HaShem and His name are one”, there are however different applications, the dwelling of HaShem in a person, is through the letters of אדנות which refers to the mastery and dominion of HaShem. [As it states “Your kingdom is the Kingdom of all the worlds”. this means that all movement and life force that man has, is all due to the will of HaShem, it is however done in a hidden fashion and a person needs to find and reveal it, as above]. (Yehuda used the words אדוני because he was searching and revealing the true presenceof haShem that was contained in him – in Yehuda’s own name!).
The Midrash (Bereishis Rabbah 93:1) on the pasuk (Mishlei 6:1-3) “My son, if you have given a guarantee to your friend…” Rashi explains that “your friend” is referring to HaShem. However a person is involved with actions of this world and becomes distanced from haShem (You have given your hand as a promise to a foreigner). The answer therefore is to realize that even in this world there is the life force of haShem, and by nullifying oneself to the source, one is able to be saved, as above. This is the idea (Mishlei ibid) “accept His mastery…”
This is also the idea mentioned in the Midrash (Bereishis Rabbah 93:2) Based on the pasuk (Iyov 41:8) “One cale touches the other, not even a breath can enter between them”, as it states “the secret of HaShem is His oneness and the oneness of His name”. (*)
This too is the idea of “the plowman with the reaper” For the element of Yehuda is like the plowman, which reveals the inner light that is to be found even in hiddenness through emuna. [This is the idea of plowing, which represents the days of the week (Shemot 34:21) which require great effort. However Yosef is “the crown of his brothers” who is separate and unique to HaShem above nature, just as the reaping is done when everything is complete and returns to its source. as above].
This is therefore the idea of Yehuda “approached”, that it was through emuna that he was drawn to the concept of Yosef, as above.
Furthermore this is the idea of the Midrash (Bereishis Rabbah 94:6) When Yaakov was told by HaShem to go to Mitzrayim, and Yosef will “place his hand (protect) over them”, the Midrash explains that it really means “on condition that Yosef places his hand over them”. This means that the promise of protection of HaShem will be in any trouble that they ever experience, even in dire straits, through nullification to the source, i.e. the concept of Yosef, this awakens the redemption.
[This is the secret of the blessing of “geula” – redemption, just before shemona esrei, for it is through this knowledge, that redemption is awakened to the concept of tefila].
Furthermore even according to the simple reading of the pasuk, Yehuda was not requesting for his own sake, rather he was saying to Yosef, according to Yosef’s own righteousness, how could he do such a thing.
Therefore in light of what he said above, a person can always request of HaShem, even when his own sins have caused the trouble, nevertheless by nullifying oneself to the truth, and requesting help to be saved, he will surely be answered.

במדרש אוי לנו מיום הדין כו’. מה שנבהלו השבטים נראה ע”י שנתגלה הארת יוסף הי’ הבושה מה שטעו בקדושת יוסף ע”י ההסתר. וזה עצמו הבושה לעתיד לבוא שיתגלה שעניני עוה”ז עצמם הם מלא קדושה בפנימיות. וזהו עיקר הבושה שצריך להיות לאדם כשמברר לעצמו שבכל דבר יש חיות השי”ת ואיך נוכל לעשות בכח השי”ת היפוך רצונו. 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:
The Midrash (Bereishis Rabbah 93:11) (desscribes the embarassemnt that the brothers experienced when Yosef revealed hiself to them) “Woe to us one the day of judgemnt, woe to us on the day of rebuke”. It appears that the embarassment that the brothers experiences was when they saw the light of Yosef revealed, they were so embarrassed by how they misjudged Yosef’s holiness and his hiddenness.
This too is the embarassment that we experience in the future, when it is revealed and we see how the mundane things of this world, are actually really filled with holiness in their pnimius.
This is what a person should use for oneslef to prevent from sinning, when one realizes that everything contains the life force of HaShem, and how can we misuse that power of HaShem, to go against His will.
The general principle is that the pnimius, is the concept of yosef who guards teh covenant, the inner point, is called “bris” – covenant, and nullifying the foreskin – the externality that covers teh bris.
This is why “they were afraid of him”. (When they saw the revelation of the pnimius).

אא”ז מו”ר זצלה”ה הגיד ד’ מהר”ל יעקב לא נשקו שקרא ק”ש. שנתדבק באהבת השי”ת ע”ש. ויוסף אמאי לא קרא ק”ש. ונראה שזה בחי’ יוסף שהי’ בבית אדוניו המצרי. שבחינתו הוא להתדבק בה’ אף שעושה עניני עוה”ז לא יתפרד כלל. אבל יעקב הוא למעלה מהטבע ולכך נתדבק בהשי”ת ולא יכול לנשקו כנ”ל. [והמשכיל יבין]:
When Yaakov met Yosef, he did not kiss him, because he was saying the Shema. The Chidushei Harim quoted the Maharal who explains that this was because Yaakov was so filled at that moment with love of HaShem that he said the Shema (the acceptance of dominion of HaShem over everything).
However the question is why did Yosef not say the Shema at that time too? However it would seem that this is the concept of Yosef, who remained (true to himself) in the house of his Egyptian master. For the concept of Yosef is that he is able to connect to HaShem even when he is involved in mundane matters of this world, he will nevertheless not get disconnected.
However Yaakov who was above nature, was at that moment completely connected to haShem, and could not kiss Yosef. As explained. [One who is wise will understand]

זכור את יום השבת לקדשו. בגמ’ מנה יפה מזמינו לשבת. פי’ בכל דבר יש להניח מנה יפה להיות נפרש פנימיות הדבר להשי”ת. וזהו פי’ שבת שורש נקודת החיות שיש בכל דבר מהשי”ת וזה נק’ שבת. וזה ענין יוסף הצדיק שומר הברית שהוא הפנימיות כמו שכתבתי לעיל:

https://www.sefaria.org/Sefat_Emet,_Genesis,_Vayigash_1.6

Remember the Shabbos day in its sanctity (Shemos 20:8). The Gemara (Beitza 15b) says that we learn from here that when someone comes across a nice portion duirng the days of the week, he should put it aside for Shabbos (in this way they will be remembering Shabbos all week long). This means that in everything that one is involved with, one should set aside a “nice portion”, which means that the pnimius – internal element of it should be set aside for HaShem.
This is the idea of Shabbos. It is the source of the point of life that is contained in everything, whic is the life force from HaShem – it is called Shabbos.
This is the idea of Yosef the tzadik, who guards the covenant, which is the pnimius of everything, as we have written above. (See תרל”א 1)

ויפג לבו כו’ וירא העגלות כו’ שלח יוסף כו’. כי הי’ קשה לו לירד למצרים. 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. וזה פי’ העגלות שיהי’ נסבב הכל להשורש שהוא אחד. וקצת כעין זה כתב בס’ קדושת לוי ע”ש העגלות ע”ש. 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. רק באמצעיות יוסף נמשך אחריהם. ומקודם כתיב לא האמין שהוא התקשרות והמשכה. רק אח”כ שראה העגלות כו’ ותחי כו’ אביהם שנתקשר להם כנ”ל וישאו בני ישראל כו’:

https://www.sefaria.org/Sefat_Emet,_Genesis,_Vayigash_1.7
And his heart fainted…and he saw the wagons the Yosef sent… and the spirit of Yaakov was revived” (Bereishis 45:26-27).
For it was indeed very difficult for Yaakov to go down to Mitzrayim. And the truth is that this is indeed the reason why Yosef preceded him and was in Mitzrayim before Yaakov. Because Yosef represents the connection between worldly matters and the pnimius that is contained in them – the element of HaShem in everything, (and through Yosef) all the external elements are nullified to the pnimius.
This is the idea of the wagons – עגלות (the root of the word is עיגול a circle), where Yaakov saw that everything returned back to its source, and everything is really one.
There is a similar idea to this mentioned in the sefer Kedushas Levi, see there. (The “circle” refers to the actual redemption that will ultimately come out of this exile).
This is why it states “And he (Yaakov) did not believe them (the brothers)”. Yaakov’s connection to his children was only through Yosef. This is really apparent as it states that the brothers carried Yaakov, they were a chariot for him. It was only due to Yosef, that he was able to be drawn after them.
(This is the meaning of the pesukim) originally Yaakov did not believe them – לא האמין להם, the word האמין / אמונה is the idea of connection, because Yaakov could not connect to them. It was only when “he saw the wagons” that “the spirit of Yaakov was revived”, for then he was indeed connected to them (through Yosef) and therefore they were able to fulfill: “and Bnei Yisrael carried Yaakov their father” (for they were now connected to him through Yosef).