Vayigash תר”מ
במדרש מים עמוקים כו’ ואיש תבונה כו’. כבר כ’ במ”א כי בלב איש היא לבו של כל אדם מישראל. ובתיקון כל הקומה רמ”ח איברים וגידים שמכוונים לתרי”ג מצות אז מתקשר חבל בחבל ונימא בנימא עד שמתגלה הפנימיות שבו. ונקרא איש תבונות כשמתפשט הבינה שבו לתוך כל האברים. והוא תיקון הגוף. אז מאיר הנפש. וכ”כ כמטמונים תחפשנה שצריך האדם להאמין בודאי כי יש בכל מקום ובכל עת כח ניצוץ קדוש. ובפרט בנפש האדם. ומי שיודע כי נטמן במקום זה מחפש כל כך עד שימצאנה. ואם מחפש באמת נאמר אמת מארץ תצמח. וכל זה נלמד ממעשה יהודה אם כי לא הי’ לו שום טענה. רק בדברים היוצאים מן הלב נגלה אליו האמת. ופרשנו ויגש אליו לעצמותו בחי’ איש תבונות כנ”ל:
The Midrash quotes the pasuk in regard to Yehuda: (Mishlei 20:5) “The designs of a man’s heart – בלב איש are deep waters, and a man of understanding can draw them forth”. We have written elsewhere (תרל”ד 1) that “man’s heart”, refers to each and every person’s own heart. (One can find the truth inside of himself). By repairing the entire body, and all the 248 limbs and (365) sinews, that parallel the 613 mitzvot, one is connecting a rope to another, and a string to another (see the Midrash), until the internal pnimius is revealed. He is called “A man of understanding” when the בינה understanding, spreads into the entire body. Then it lights up the nefesh – soul.
Similarly we find the concept (Mishlei 2:4) “…and search for it as for treasures”, that one needs to believe that there is definitely a holy spark in every time, and place. This is especially true ina person’s soul. Now one who knows that there is something buried there will search it out until he finds it.
This searching it out is called “truth shall sprout forth from the land”.
We learn this all out from Yehuda, that he did not have any complaints against Yosef, it was just through words that came from his heart, that the truth was revealed to him
We have explained that when the Torah says “Vayigash Eilav” He approached him, it is referring to Yehuda approached himself, to his very essence, this is the idea of “a man of understanding”.
ועיקר הפי’ ויגש אליו ליוסף כי באמת אז סרה קנאת השבטים על יוסף. וידע יהודה כי כבר תיקנו החטא של מכירת יוסף. ולכן יש לומר שאמר ואחיו מת. שעל ידי שידע שכבר נתקן החטא. א”כ אם עודנו בחיים. הי’ מתגלה להם. וראי’ שמיד כתיב ולא יכול יוסף להתאפק כו’:
The primary idea of “Vayigash eilav – Yehuda approached him” means that he approached Yosef. For in truth by then there was no longer any more jealousy between the rest of the tribes and Yosef. And Yehuda realized that they had already corrected the sin of selling Yosef. And if Yosef was still alive his whereabouts should have already been revealed to them (for they had all done proper teshuva). For this reason Yehuda was able to say “and his brother (Binyamin’s brother- Yosef) died. For Yehuda was certain that Yosef was dead for if he was alive his whereabouts should have already been revealed. And the proof for this is in the continuation as soon as Yehuda completed his statement Yosef immediately revealed himself.
במדרש אנכי ארד עמך כו’ על מנת ויוסף ישית כו’. עפ”י דברי אדוני מו”ז ז”ל על המדרש ראוי הי’ יעקב לירד בשלשלאות של ברזל כו’. ופי’ כי הי’ צריך לירד כמה ירידות ממדריגה שלו עד שירד למצרים. ולחביבות אבינו יעקב עשה הבורא ית’ שיוכל לירד בלי השתנות. וז”ש אנכי ארד שלא יצטרך ליפול ממדריגתו וגם כמו שיורד למצרים הוא מרכבה אליו ית’ ואנכי ארד כו’ גם עלה. כביכול עלי’ הכתיב לעצמו. כשיש עלי’ ליעקב ולזרעו אחריו. והכנה זו עשה יוסף שיוכל להיות ירידת כל המרכבה לשם. ואות זה נתן הבורא ית’ בכל איש ישראל. לכן נקרא אות. אלה המצות שיש להם כח להאיר גם בתוך החושך. והוא אות. כי במקום הנגלה א”צ אות. וז”ש ועמך כולם צדיקים לעולם יירשו ארץ. לעולם היינו בכל מיני העלמות והסתרות הגלות. עכ”ז על ידי אות זה ניצולים:
The Midrash (Shocher Tov Tehillim 105) HaShem said to Yaakov, that He will go down to Mitzrayim with him. The Midrash quoted by the Chidushei Harim says that Yaakov was supposed to go down to Mitzrayim in iron chains, however since Yosef preceded him, he was saved from that.”
The explanation is that in order for Yaakov to go down to Mitzrayim (a place that is spiritually low), he would need to go through many stages of lowering himself spiritually to enter such a place. However since Yaakov was so dear to HaShem, He ade it possible for Yaakov to go down without having to change, This is the meaning of the words that HaShem said to Yaakov: “I will go down with you.. and come up”, that you Yaakov will be able to go down without having to change. And just as when yaakov went down to Mitzrayim, he was a “chariot” for the holy presence of HaShem, so too when he will go up (leave Mitzrayim), meaning they will actually be on a higher level and elevated.
This preparation was all enabled by Yosef (by preceding his family’s travel to Mitzrayim, they were able to maintain their spiritual level when going down to Mitzrayim).
This sign אות is given by HaShem to each and every one of Bnei Yisrael. This is the meaning of a sign אות, it refers to the mitzvot that are able to shine in the darkness, this is the meaning of a “sign”, for in a revealed place there is no need for a sign.
This too is the meaning of the words “And your nation are all righteous, forever לעולם they will inherit the land”. The word לעולם refers to the world, and all the hiddenness that is in it, and in the exile. Yet nevertheless with all this we are saved through a “sign”.
בפסוק איך אעלה כו’ פן אראה כו’. וקשה ת”ל מצד הערבות. אכן באמת יותר צער הי’ ליהודה מצערו של אביו. מכל הערבות של ב’ עולמות. וזה עצמו הראה גם לאדון זה לראות איך גדלה צערו של אביו בעיניו. כדי לעורר רחמנות גם בלבו על צער אביו. והאמת כי במדה זאת נענה יהודה כי תיכף אח”ז כתיב ולא יכול יוסף להתאפק ע”י שכבר נסתלק כל נגיעתו של יהודה. ואם כי ההתפעלות מתחלה הי’ ע”י הערבות. אעפ”כ הביאו ממדריגה למדריגה עד ששכח כל צער שלו בעבור צערו של אבא וכל זה משל לתהלוכות בנ”י עם אביהם שבשמים. ודו”ק:
Yehuda says to the ruler “How can I go up to my father and the lad (Binyamin) is not with me, lest I witness the woe that would overtakemy father”. This statement of Yehuda is difficult, he should have said that the reason why he wanted to return Binyamin was because he had guaranteed his father (at the expense of his reward in the world to come), that he would return Binyamin?
However the truth is that it was more painful toYehuda to witness the pain of his father than the risk of losing his reward in the world to come!
This was something that he was demonstrating to the ruler (The unidentified Yosef), how painful it was for him to see his father suffer, to awaken the mercy of Yosef (*) to his own father.
The truth is that it was actually due to this trait that he was answered, for immediately after this statement of Yehuda it states that Yosef could no longer hold back, for there was no longer any personal agenda of Yehuda.
Now even if it was Yehuda’s guarantee that got him involved in the first placce, nevertheless this brought him to one level after the next, till he completely forgot about his own pain, and only thought of his fathers pain.
This is all a lesson for the travails of Bnei Yisrael in this world in relation to our Father in Heaven. (Even though we request things for our sake – the end to the exile etc, nevertheless ultimately we are requesting it for the sake and the pain that it causes HaShem).
בפסוק והגדתם לאבי כו’ כל אשר ראיתם כו’. דכתיב כי נבהלו מפניו. ואז ראו אורו של יוסף הצדיק ומדתו הנק’ כל. והוא בחי’ התקשרות והתכללות. והבינו כי הוא באמת הצדיק. ומקודם כתיב ולא יכלו דברו כי לא יכלו להתמשך אחר הנהגה שלו. ועתה כ’ עיניכם כו’ כי פי המדבר אליכם. כי ראו פתח זה שפתח יוסף הצדיק. והוא מוכרח להיות הכנה לגאולת מצרים. ומקודם לא ידעו שמתחיל זה הגלות. ועתה הבינו והודו להנהגתו של יוסף הצדיק וז”ש ואחר כך דברו אחיו אתו ר”ל שנמשכו אחר הנהגה שלו כנ”ל:
“You shall tell my father all my glory in Mitzrayim and all that you have seen” (Bereishis 45:13). Previously the pasuk states “they were afraid of him” (Bereishis 45:3), however now they saw the light of Yosef and his trait that was all encompassing called “כל”, which is the idea of connection and encompassing, and they now understood that Yosef is indeed a tzadik. Previously (Bereishis 37:4) it states “they could not speak to him דברו peacefully” (The word דבר also means leader). The pasuk is telling us that they could not follow his leadership. However now the pasuk states “For you see that it is my mouth that speaks מדבר to you”, (which implies that they accepted his leadership), for they now saw an opening that Yosef had opened, and that this was the only way to prepare for the ultimate redemption. yet previously they were unaware that the exile had even started, yet now they understood and appreciated the leadership of Yossef the tzadik. Therefore it states “and afterwards his brothers spoke דברו to him”, this teaches us that they accepted and were drawn after his leadership. as above.
