VaYigash (Genesis 44:18-47:27)
OVERVIEW
Picking up directly from where last week's portion ends, Benjamin stands before Joseph accused of the theft of a chalice. In a very moving plea on behalf of his youngest brother, Judah offers himself in place of Benjamin, so that Jacob should not be bereft of both of his two youngest sons, the only sons of his beloved Rachel. Moved by this act of selflessness, Joseph clears the room and emotionally reveals himself to his brothers. He alleviates their guilt over their past actions by revealing God's hand in all that has happened. Joseph arranges for the entire family to be reunited under his protection in Egypt. The brothers are provided with generous provisions and sent back to Canaan to tell Jacob about Joseph. Jacob decides he must go see his lost son immediately, and he and his entire family, a total of 70 people. along with all their livestock and possessions, go down to Egypt, where Jacob and Joseph are reunited after 22 years. Jacob and some of his sons are introduced to Pharaoh, who settles the family in the Egyptian region of Goshen. The portion concludes with a review of the story of Joseph's experience in Egypt.
IN FOCUS
As he sent his brothers off on their way, he told them, "Do not quarrel on the way." (Genesis 45:24)
PSHAT
Joseph sends his brothers back to Canaan to inform their father Jacob that he is alive and serving as a leader of Egypt. At Pharaoh's suggestion, Joseph provides his brothers with wagons and abundant provisions for the journey as well as to demonstrate to Jacob the exalted status of his son. But, as they depart, Joseph is concerned about his brothers. He realizes that, in order to fully explain to their father what has happened to Joseph, they must reveal their own culpability in his disappearance. This is not going to be easy, and might require some spin to protect themselves from their father's wrath. He fears that if, on their journey home, they start to discuss how they are going to break the news to dear old Dad, they might start to accuse and blame one another for selling Joseph into slavery, thereby leading to arguments and dissension. In order to avoid this, Joseph cautions his brethren, "Do not quarrel [with each other] along the way!" [Another explanation is that Joseph worried about his brothers' jealousy and possible repetition of their un-brotherly behaviour towards Joseph's only full brother- Benjamin who received five times the gifts of the others! -ed.]
DRASH
Rashi supports this simple understanding of the text, but he also realizes that the language is sufficiently ambiguous to allow other understandings. Therefore, he provides a couple of other possibilities. First, Rashi suggests, Joseph's warning is to avoid Halakhic disputations while travelling home. This follows a Talmudic interpretation which puts the emphasis on the end of the phrase, ba-darekh - meaning "on the way." The Sages understand this to be synonymous with Halakha, the larger body of Jewish law, which is literally translated as, "The Way." Rashi states simply that Joseph, who wants the brothers to report back to Jacob as soon as possible, is concerned that if the brothers become immersed in Halakhic study, they may become so distracted that they will become lost.
Pinchas Peli (z"l), a leading modern commentator, expands on this warning against Halakhic discussion. Combining the Pshat with this Drash, Peli suggests that Joseph is concerned that the brothers will use methods of Halakhic argumentation to justify their actions, concluding that what they had done to Joseph was actually right "according to Halakha." Always concerned that the Halakha can become a "haven for scoundrels," Joseph knew there is a morality that is beyond the "letter of the law" and that the brothers need to confront the morality of their actions, and not just rationalize it with a legal justification. Joseph, then, is cautioning them not to hide behind the law.
Rashi gives yet a third, very different, possibility, this time borrowing from Midrash Rabbah which translates this passage as "Do not quarrel with the way." In this explanation, Joseph is thought to be warning his brothers not to become too frustrated on account of the length of the journey. Previously, in verse 45:9, Joseph urges his brothers to hurry back to Jacob. But now he is concerned that too much haste could endanger them. If they hurry too much, or if they travel late into the night without entering a city for food or rest, they can injure themselves or expose themselves to brigands. They should not dally, but at the same time they should travel cautiously, assuring a safe arrival.
Ramban (Nachmanides), as usual, takes a different view. He translates 'al tirg'zu as "do not tremble" or, more specifically, "do not fear" along the way. Ramban explains that, since the brothers are carrying a wealth of provisions and gifts for Jacob, they would become prime prey for highway robbers. Joseph's words are meant to put their concerns to rest. He calms them by explaining that, since his name is on all they carry, and he is the ruler of Egypt, no one would dare threaten them. Therefore they should have no fears along the way. Rashbam shares Ramban's view, but with one exception : he explains that the brothers should have no fear of robbers, but not because they are protected by Joseph. Rather, they should have no fear because they are protected by God.
Pinchas Peli provides one other view. He suggests that the warning to the brothers is meant to warn them against arguing with other people they might meet along the way. Now that they are returning to Canaan not just as poor shepherds, but as the brothers of Joseph, the all powerful ruler of Egypt, Joseph was afraid that his brothers might become haughty and act superior to anyone they encounter on their journey. He therefore warns them to keep their new found sense of power in check.
What is the true understanding of this brief little bit of Torah? Your guess is as good as mine. Can there be just one "true meaning?" I certainly don't think so. That is the glory of the Torah's occasional ambiguity. There might not be just one clear "truth," but a simple little phrase such as this can possess many different "truths" for us to discover and consider. That is what Torah makes Torah exciting. Go and study.
DAVAR AHER
Imrei Noam writes : Why did Jacob not caution the brothers likewise [on the way down to Egypt] against excessive learning on the journey? The answer is that at that stage, they had no food, and would have been unable to study, as our Sages say, 'im 'ein kemakh, 'ein torah - "if there is no flour, there is no Torah."
