Josef and Jehuda!

The story of Joseph was just read, and he is undoubtedly the central figure. However, I am already thinking about the upcoming Shabbat, because these two parashahs, VaYigash and Vayechi, are not placed directly next to each other by chance. First, Joseph is the focus, then Judah, a week later. If we see Jacob’s legacy and testament in the upcoming parashah—and I do—then behind Jacob’s words lies a clear mandate: the unity of all the tribes, but especially of Judah, the one who always makes a calm judgment, and Joseph, the master of self-control.

It is Joseph and Judah who are the only ones directly addressed in the parashah Vayechi; all the others are addressed indirectly (with the exception of Benjamin). Joseph can always be certain of his father’s deep affection; Judah is the one through whom God’s mysterious plans are fulfilled. It is therefore striking that in Jacob’s final words to his sons, in Judah, Jacob’s poem decisively turns to the future. This is the time in which we live today. All the tribes are present and are characterized with their strengths and weaknesses. This should fill us with joy, for in Judah, all the tribes are represented. Why are all the sons addressed? Because they are the ones who assume a special responsibility for the people and are accountable for the tradition of the Jewish people. It is important to understand that we are speaking of sons, not daughters. These are men who are responsible and who take on their duties. There are exceptions, of course. But this does not mean that Hashem’s will is invalidated; it confirms it.

One does not do justice to Jacob’s poem if one were to read it merely as a characterization of the twelve tribes at a specific point in time. For the final book of the Sefer Bereshit (Beginnings) pursues a fundamental theme: God is the Creator and Ruler of the world and has a special love for Abraham and Sarah and their descendants. The Book of Bereshit is now coming to an end and can be seen as a bridge between past and future. Just a short time ago, we, like the tribes of Israel, were very diverse. But today, the unity of all Jews has never been greater than it is now.

At Parasha Wajigash!

I already ‚discussed‘ the Parasha HaShavua today…

Vajigash, the name of the Parasha HaShavua, means something like „He drew near.“ It’s important to recognize that this makes Joseph a human subject—he is no longer the „victim“ of machinations that he passively endures. No, Vajigash is the active role in the events, over which God is at work.

So who led Joseph to Egypt?

If you read the text of the Hebrew Bible, Joseph himself says that it was God. However, if you delve deeper, you’ll notice that God hardly plays an active role in the Parasha. From this, one can deduce that Joseph’s statement was therefore somewhat insufficient. Rather, it requires the active participants, without whom nothing is possible. Joseph’s dreams alone would not have accomplished anything. The brothers, who reacted hatefully to the dreams and sold him into slavery in Egypt, were essential to the story. Joseph repeatedly asserts that the dreams originate from God. However, the origin of the dreams cannot be attributed to God as the primary actor. Rather, upon closer examination, it is a historical meta-level that requires its own interpretation. This interpretation extends far beyond the psychological dimension in connection with the all-too-human events involving Joseph. It allows us to interpret the entire story as purposeful—and this is crucial. Israel must go to Egypt so that liberation from Egypt can occur, and consequently, so can the experience of Sinai, which is a prerequisite for the conquest of the land.

These are not accidental events; the Torah insists that this constitutes the very „purpose“ of Israel.

It can also be translated, Vayigash, as „Then stepped forward.“ The text speaks of Judah: „My lord! Please let us settle something without angering you! When you asked us if we had any relatives in our homeland, we replied that we had a father and a brother, the only one left of his mother. One brother died long ago. And when you learned this, you demanded that we bring this brother of ours to you. Without him, we would receive no grain from you,“ etc.

It is important that at this time there was a shortage of food in the homeland of Israel, and that the brother to be brought was Benjamin.

Jehuda reports that the father, Jacob, was therefore very saddened when he heard this demand, for he was the only son remaining in Israel.

The father, Jacob, was therefore very saddened when he heard this demand. For he was the only son left in Israel.

The father, Jacob, was therefore very saddened when he heard this demand. It is important to note that Benjamin is Joseph’s brother—one could also interpret Benjamin as being, in truth, a part of Joseph himself, yearning for reconciliation. Therefore, Jacob himself sets out for Egypt!

It is crucial to take Jacob’s fears seriously that the influence of a foreign environment would be detrimental to everyone. Therefore, he commissions his son Judah to establish a Torah academy, a yeshiva, there, so that the children and grandchildren of Israel can receive an education.

Thus, everything comes full circle, and Joseph and all his brothers are reconciled. That Jacob places such high value on Torah education—and this must be emphasized again—is an act of prayer. For it is a divine commandment to say twice in the daily Shema prayer, every morning and evening:

„And you shall instruct your children.“

Shavua Tov!

Ich bin Josef, euer Bruder

Es ist schon eine ganze Weile her gewesen, seit ich alte Freunde am dritten Tag von Chanukka wieder getroffen habe. Es war so, dass ich alle sofort wiedererkannt habe und ein alter Freund schaute mich an, als ob er es nicht glauben könnte mich wieder zu sehen. Dann aber lächelte ich ihn an und er erkannte mich wieder – auch wenn ich jetzt einen Bart trage. Er lächelte zurück und bestärkte mich in meinem Weg mit einer Geste – ohne viel Worte zu machen. Dies war mein Lichtmoment von Chanukka 5786. Es ist so wichtig sich nicht zu vergessen und ich fühle mich immer wohl in jüdischer Gesellschaft. Es gibt einem die soziale Bindungen, die wichtig sind. Ich habe in meinem Leben durch eine sehr harte Schule gelernt alleine zu überleben, aber es ist unsere Gemeinschaft, die uns Sicherheit und den Rahmen für gemeinsames Lernen und die Gewissheit, dass es unser G-tt immer gut mit uns meint. Ich habe all denjenigen, die es in der Vergangenheit nicht gut mit mir gemeint haben, wirklich verziehen und freue mich auf unser Wiedersehen im Hier und Jetzt. Es ist so, dass ich und wir alle immer zusammen stehen, denn es ist unsere Einheit die von Hashem gewünscht wird. Wir sollten deshalb immer ein offenes Herz füreinander haben.