Select Section WEEKLY Parasha Parshat Beshalach Language : english, SHIURIM & COMMENTARIES

Rabbi Riskin on Parshat Beshalach — Torah Lights 5774

“Do Not Solely Rely on G-d” –Rabbi Riskin’s Insights into Parshat Beshalach

Weekly Torah Portion: Beshalach

Bread from heaven: What a beautiful way for G-d to show His people how much He loves them! The manna which sustained Israel for forty years in the desert was replaced upon entering the land by bread which sprouts from the earth, a process no less miraculous than manna, and an expression no less poignant of G-d’s love for Israel.

Beshalach (Exodus 13:17-17:16)
Parashat Beshalach is read on Shabbat:
Shevat 10, 5774/January 11, 2014

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Rabbi Minkowicz Weekly Torah Lesson Parshat Beshalach 1/6/14

Rabbi Minkowicz’s Weekly Torah Lesson: A Place Where Life’s Most Difficult Questions Are Answered…

Parshat Beshalach

This week the Rabbi answers the question:

“How should one view the challenges & difficulties in doing what G-D wants?”

Enjoy this video of what we hope will be a weekly endeavor into spreading the educational words of our Torah.

Rabbi Minkowicz’ Weekly Torah Lesson:

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Parashat Beshalach Rabbi Harroch

Just as Hashem gives us a beautiful world, we too, should serve him in beautifully. A fantastic thought on Parashat Beshalach.

Parashat Beshalach By R LeviHayim Self improvement lesson

Rabbi Milevsky on Parshat Beshalach

Rabbi Milevsky on Parshat Beshalach

Shaul Nachmani Parashat B’shalach פרשת בשלח 09.01.2014

DAILY DVAR JAN 09 2014 “Instant Coffee on Shabbos Part 1”

halacha R Yitzchok Dinovitzer

Tribute to Rabbi Baruch and Pnina Weintraub, with Rabbi Dr. J. J. Schacte

Dessert reception of Yeshiva University Torah MiTzion Beit Midrash Zichron Dov on Sunday, December 8, 2013, at Congregation Bnai Torah. Featuring Rabbi Dr. Jacob J. Schacter of Yeshiva University and the Center for the Jewish Future. Filmed by Koshertube – – we are most grateful to Rabbi David Ostriker

Mamar Basi Legani 5714 # 2 – Class By Rabbi Yisroel Spalter

Mamar Basi Legani 5714 # 2 – Class By Rabbi Yisroel Spalter

Shabbat Today Video Edition

Anshe Emet Synagogue is a sophisticated, urban congregation with a diverse, multi-generational membership. We take a dynamic approach to halachic matters and offer a variety of prayer services, the core of which is a formal service in the great Rabbinic and Cantorial tradition. We also provide a broad range of programming, which includes thought-provoking educational opportunities, presentations by speakers renowned in the Jewish world and fulfilling social justice projects.
The Anshe Emet Synagogue is one of the oldest Conservative congregations in Chicago. Founded in 1873, the congregation was originally located on Sedgwick Street. We have been at the present site since 1929. Anshe Emet has a long history of being a center for Torah study, cultural activity, and Israel and social justice advocacy.

Parshat Hashavua Questions w/R Mike Feuer

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Rabbi DovBer Pinson On Parshat Bo Rabbi DovBer Pinson

Rabbi Paltiel –

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בקשות פרשת Bakashot Parashat Bo

Select Section WEEKLY Parasha Parshat BO Language : english, SHIURIM & COMMENTARIES

Rabbi Riskin on Bo – “Torah Lights” 5774


“Renewal” — Rabbi Riskin’s Insights into Parshat Bo

Weekly Torah Portion Bo

Are you afraid of the dark? Take comfort, fear of darkness afflicts many. But what if you are afraid of the light? The darkness that enveloped Pharaoh and his Egyptian subjects in the penultimate of the ten plagues was nothing more nor less than their all-consuming fear of the light of G-d’s truth.

Bo (Exodus 10:1-13:16)
Parashat Bo is read on Shabbat:
Shevat 3, 5774/January 4, 2014

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Rabbi Minkowicz Weekly Torah Lesson Parshat Bo 12/30/13 Rabbi Yitzchok Minkowicz

YouParsha – Bo 5774 Rabbi Herschel Finman

Weekly Portion – Bo – 5774

Freedom of Choice can only be achieved when you eradicate the ego and you walk with God.

Rabbi Joshua Bittan Bo Monday

Rabbi Fisch’s weekly Parsha Bo

Parsha Bo (Exodus 10:1-13:16) – Rabbi Nochum Kurinsky on the hardening of Pharoah’s heart

Self Improvement lesson Parashat Bo, Rabbi Levi Hayim

A Vort for the Road – Bo – Our Call to Action – Rabbi Avraham Tzvi Schwartz

Parashat Bo 5772 ● The secret of unity ● Rabbi Yitzchak Ginsburgh

Rabbi Yehuda Moses – Parashat Bo – To Deny The Truth

Haftarah of Parashat Bo – Returning to Judaism

Jeremiah 46:13-28; Rabbi Mordechai Machlis shows how to return to Judaism, even from afar. Contribute & archives at:

Shiur Rab David Perets – Parashat Bo 5773

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Rav Shimon Isaacson’s Weekly DT- Parshat Bo- Purpose of Korban Pesach, Mila and Kiddush Hachodesh

Jewish Torah Insights: Short Vort on Parshat Bo

True Self & False Self – Rabbi Svirsky on Parsha Bo

Rabbi Landau Torah – Parshat Bo #1

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Spiritual Growth Through Parashat Bo David Abdurachmanov

Rabbi DovBer Pinson On Parshat Bo Rabbi DovBer Pinson

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Lectures and gatherings that discuss the deepest secrets of the Torah (The Jewish Bible) given by learned and experienced Rabbis and participated by inspired students. Learn how you can draw down G-dly lights and help bring Moshiach (Messiah) into our physical world with good deeds thus fulfilling the ultimate purpose of creation. For more of Rabbi Paltiel Lectures please visit Archive.

בקשות פרשת בא Bakashot Parashat Bo

Select Section WEEKLY Parasha Parshat Vayigash Part 1, Language : english,SHIURIM & COMMENTARIES

Vayigash Part 1 (english)   Vayigash   Part 2 (hebrew)  

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Rabbi Riskin on Vayigash – “Torah Lights” 5774


“Tears and Rav Soloveitchik” — Rabbi Shlomo Riskin’s Insights into Parshat Vayigash

Weekly Torah Portion: Vayigash

The seismic shocks, the tectonic rumblings, the pulsating magnetic fields could all be felt from one end of creation to the next when Yehudah drew near to Yosef in their battle for custody of Binyamin. Neither brother was willing to abandon Binyamin and that’s what G-d wanted to know! When Yosef revealed his true identity to Yehudah and the others, they all realized that they could lay down their arms: It was all in G-d’s hands!

Vayigash (Genesis 45:28-46:7)
Parashat Vayigash is read on Shabbat:
Tevet 4, 5774/December 7, 2013

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Parshat Vayigash (19/12/12)

Lesson on the weekly parsha: Vayigash (19/12/12)

YouParsha – Vayigash 5774


Weekly YouParsha show read by Rabbi Herschel Finman ( YouParsha is produced and at the Specs Howard School of Media Arts in Southfield, Michigan (248) 358-9000. YouParsha is made possible in part by a grant from the Paul & Leslie Magy Foundation. Torah, Parsha, Rabbi, Chasidic, Vayigash 5774

Rabbi Naftali’s weekly thought for Parshat Vayigash  03.12.2013

Spiritual Growth Through Parashat Vayigash with Rabbi Avraham Gaon 2012

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Parashat Vayigash 5772 Our father is still alive Rabbi Yitzchak Ginsburgh

אורה של תורה לפרשת חיי שרה – “מעבר הדורות”


ר’ יהודה גליק, עתניאל
פרשת מעבר הדורות לאברהם איש החסד הבלתי מוגבל נתן ה’ את שרה שידעה לעיתים לשים לו גבולות עד שה’ נאלץ להגיד לו כל אשר תאמר אליך שמע בקולה. לעומת זאת ליצחק שכולו איפוק ופאסיביות חייבים אשה שכולה אקטיביות וחסד.

לצפייה בשיעורים נוספים מבית המדרש של ישיבת עתניאל ניתן לבקר באתר ישיבת עתניאל:

Life is a Blessing: Spirituality in the Parsha – “Parashat Vayigash” – Rabbi Yakov Nagen, Otniel

One People ,One Family’
The cruelty of the brothers to Yosef, as well as to their father Yaakov, is appalling. However, as Professor Uriel Simon demonstrates, this story ultimately leads us to an optimistic view of the human condition.

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Rabbi Yehuda Moses – Parashat Vayigash – To Be Alive Spiritually

TorahAnyTime Website –

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Rabbi Yehuda Moses On TorahAnyTime –…

Rabbi Yehuda Moses – Parashat Vayigash – To Be Alive Spiritually

Rabbi Svirsky Parsha …

Parshat Vayigash: Confrontation of Kings

Available on at:…

In this Torah shiur (class) on which relates the narrative of Parshat
Vayigash, Rabbi Hanoch Teller presents the confrontation betweenYosef
and Yehuda, and Yosef’s shocking revelation to his brothers.  This Torah class is available online in streaming video and for download in mp3 and ipod video formats.

Shalosh Seudos – Parshas Vayigash 5771

Rabbi Svirsky Parsha

Parshas Vayigash | The Post-Chanukah Syndrome

COMMENT: What I Gained in Hebrew School
What I Gained in Hebrew School
Kislev 30, 5774 · December 3, 2013
Parshat Vayigash

My whole family had sat down for lunch, when the driver of the school van peeked through the door. We had Hebrew school that day. This was a common occurrence in my house. In order for the driver not to needlessly drive to a student who wasn’t going to school, parents would notify us and we would pass the information to the driver.

“Oh, yes! Nancy called and said the kids are not coming today,” I answered promptly. “Oh, really?” asked my father, glad to see that I was “responsible” enough to be part of the family communal work, and relieved at the same time, because Nancy’s house was the farthest away and I had saved the driver a bigshlep by notifying him before. I was eight or nine years old at the time.

I had a fight with Nancy’s daughter

The only thing my father didn’t know was that a few days earlier I had had a fight with Nancy’s daughter, and I didn’t want to see her again at the Hebrew school, so I found a good solution. Just one little lie can’t do much damage, I thought. But it could.

As soon as all the kids arrived at school, Nancy called my father, complaining that the school van never came to pick up her kids. It didn’t take long for my father to realize what I had done. I still remember his words and the shame I felt right there, next to the ping-pong table. “Because of you, two Jewish kids are not learning Torah today!” he rebuked me.

Nancy and her kids never knew the reason for the incident; my father apologized and sent the driver back to their house. Nancy’s kids and I are friends to this day. Many years later, I reminded my father of that episode, but he absolutely doesn’t recall anything like it.

I don’t know if my father expected me to understand the importance of Jewish education, but I do know that that was one of the strongest lessons I ever learned.

The everlasting message of this week’s Torah portion, Parshat Vayigash, is similar.

The opening sentence begins, “Judah approached Joseph.” Jacob and his family lived peacefully in the Land of Israel until a great famine came and compelled the sons to go down to Egypt for food. Joseph, a son of Jacob sold into slavery by his own brothers, had risen to become second to the king, and had storehouses of food, enabling the economy to survive and even prosper.

Jacob had sent his ten sons to Egypt, but was insistent on keeping Benjamin, the youngest boy, at home. Joseph and Benjamin were the children of his beloved and deceased wife Rachel. Jacob had already lost Joseph, who was presumed dead, and dared not let his remaining son from Rachel be in any danger.

Judah was prepared to fight a war against the whole country

When the ten sons arrived in Egypt, Joseph recognized them, but they did not recognize him. In exchange for food, Joseph demanded that they first bring their brother Benjamin—an extremely hard task. Jacob could not bear the separation, and he would literally die if he would not see Benjamin again.

“I guarantee his safe return, Father. Otherwise I will have sinned to you all my life,” Judah said decisively. The shelves were empty, and after persuasion and promises, the brothers brought Benjamin down to the king. After a meal at the palace, and after filling their sacks with all their needs, the brothers headed back home. Joseph instructed a servant to put a silver goblet in Benjamin’s sack, accusing him of stealing. He was found guilty, and as punishment was to remain in the palace as a slave, while all the other brothers were free to go back to their families.

At that crucial moment Judah had no doubts. Something needed to be done, and fast. He was ready to do anything for his brother; he was prepared to fight a war against the whole country, and even threatened to kill the king and his viceroy if necessary, ready to sacrifice his own life for Benjamin.

Why did only Judah take a stance and approach Joseph with all his might?

“Because I’m responsible for him,” Judah told Joseph.

Well, we are called Jews after Judah.

Be responsible for a Jewish kid. Be responsible for your own kid. No one else will be. Be ready to fight for him. Be Jewish.

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By Chany Vaknin    More articles…  |   RSS Listing of Newest Articles by this Author

Chany Vaknin grew up in Belem, Brazil, where her parents serve as Chabad emissaries. Chany has taught in Brazil, Israel, Hawaii, New York and Florida. She and her husband are now Chabad emissaries in Belo Horizonte, Brazil.

ESSAY: A Yeshivah in Egypt
A Yeshivah in Egypt
Tevet 1, 5774 · December 4, 2013

The Torah tells us that when Jacob moved his family to Egypt, where the Jewish people were to reside for more than two centuries, “he sent Judah ahead . . . to show the way.” The Hebrew word lehorot (“to show the way”) literally means “to teach” and “to instruct,” prompting the Midrash to say that the purpose of Judah’s mission was “to establish a house of learning from which would be disseminated the teachings of Torah.”

But Joseph was already in Egypt, and Jacob had already received word that Joseph’s twenty-two years away from home had not diminished his knowledge of and commitment to Torah. And Joseph certainly had the authority and the means to establish the most magnificent yeshivah in the empire. Why did Jacob desire that Judah—a penniless immigrant who barely knew the language—be the one to establish the house of learning that was to serve the Jewish people in Egypt?

Judah and Joseph

The children of Jacob were divided into two factions: on one side were ten of the twelve brothers, led by Judah; on the other, Joseph, whose differences with his brothers were the cause of much pain and strife in Jacob’s family.

The conflict between Joseph and his brothers ran deeper than a multicolored coat or a favorite son’s share of his father’s affections. It was a conflict between two worldviews, between two approaches to life as a Jew in a pagan world.

Abraham, Isaac and Jacob were shepherds, as were Joseph’s brothers. They chose this vocation because they found the life of the shepherd—a life of seclusion, communion with nature, and distance from the tumult and vanities of society—most conducive to their spiritual pursuits. Tending their sheep in the valleys and on the hills of Canaan, they could turn their backs on the mundane affairs of man, contemplate the majesty of the Creator, and serve Him with a clear mind and tranquil heart.

Joseph was the exception. He was a man of the world, a “fortuitous achiever” in business and politics. Sold into slavery, he was soon chief manager of his master’s affairs. Thrown into jail, he was soon a high-ranking member of the prison administration. He went on to become viceroy of Egypt, second only to Pharaoh in the most powerful nation on earth.

Yet none of this touched him. Slave, prisoner, ruler of millions, controller of an empire’s wealth—it made no difference: the same Joseph who had studied Torah at the feet of his father traversed the palaces and government halls of Egypt. His spiritual and moral self derived from within, and was totally unaffected by his society, environment, or the occupation that claimed his involvement twenty-four hours a day.

The conflict between Joseph and his brothers was the conflict between a spiritual tradition and a new worldliness, between a community of shepherds and an entrepreneur. The brothers could not accept that a person can lead a worldly existence without becoming worldly, that a person can remain one with G‑d while immersed in the affairs of the most depraved society on earth.

In this conflict, Joseph was to emerge the victor. The spiritual seclusion that characterized the first three generations of Jewish history was destined to end; Jacob and his family moved to Egypt, where the “smelting pit” of exile was to forge their descendants into the nation of Israel. As Joseph had foreseen in his dreams, his brother and his father bowed to him, prostrating their approach to his. Jacob had understood the significance of these dreams all along, and had awaited their fulfillment; Joseph’s brothers, who found it more difficult to accept that the era of the shepherd was drawing to a close, fought him for twenty-two bitter years, until they too came to accept that the historic challenge of Israel was to be the challenge of living a spiritual life in a material environment.

Founding Fathers

Nevertheless, it was Judah, not Joseph, who was chosen by Jacob to establish the house of learning that was to serve as the source of Torah knowledge for the Israelites in Egypt.

The first three generations of Jewish life were not a “false start”: they were the foundation of all that was to follow

The first three generations of Jewish life were not a “false start”: they were the foundation of all that was to follow. It was this foundation from which Joseph drew the strength to persevere in his faith and righteousness in an alien environment; it was this foundation upon which the entire edifice of Jewish history was to be constructed.

The Jew lives in a material world, but his roots are planted in the soil of unadulterated spirituality. In his daily life he must be a Joseph, but his education must be provided by a Judah.

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Based on the teachings of the Lubavitcher Rebbe    More articles…  |   RSS Listing of Newest Articles by this Author

Based on the teachings of the Lubavitcher Rebbe, Rabbi Menachem Mendel Schneerson; adapted by Yanki Tauber.
Originally published in Week in Review.
Republished with the permission of If you wish to republish this article in a periodical, book, or website, please

TORAH STUDIES: Parshat Vayigash
Tevet 1, 5774 · December 4, 2013

Not only did Joseph save the Egyptians from the seven years of famine, by arranging for grain to be stored during the previous years, but he also provided for his family during that time, as Sidra Vayigash tells us, despite the harm that his brothers had earlier sought to do him. Because of this, the entire Jewish nation is called by his name in one of the Psalms. The Rebbe investigates the underlying meaning of this appellation, and of a Midrash which makes three requests to G-d to treat Israel in the way that Joseph treated his brothers.

1. Joseph the Provider

“And Joseph supported his Father and his brothers and all his Father’s household, according to their little ones.”1

Amongst the many things that the Torah tells us about the relations between Joseph and his brothers, it specifically mentions that he sustained them and their families: And there is no detail of the stories of the Torah which does not have a profound meaning for us, waiting to be uncovered.

This particular act of Joseph’s is so esteemed that because of it, the entire Jewish nation is called, in perpetuity, by his name, as we find in the Psalms: “He (G-d) leads Joseph like a flock.”2 His act, as it were, is a permanent heritage to us.

2. The Comment of The Midrash

There is a Midrashic commentary on this verse from the Psalms,3 to the effect that G-d not only leads His people (who are called “Joseph”) but that He does so in the manner of Joseph: “Just as he stored food from the years of plenty as provision for the period of famine, so may G-d store up blessings for us from this world to enjoy in the world to come.

“Just as Joseph provided for each according to his deeds, so may G-d sustain us according to our deeds.

“Rabbi Menachem said in the name of Rabbi Abin: Just as Joseph’s brothers acted badly towards him, but he repaid them with good, so we act badly towards You (G-d)—and may You bestow good on us in return.”

Now, this Midrash is puzzling in a number of ways:

(i) When Joseph laid up food from the years of plenty, had he not done so, it would have gone to waste. But what analogy is there with our good deeds in this world? They will not go to waste, so why need they be “stored up” for the future life?

(ii) How can we compare this world to the time of plenty, and the next to the years of famine, when we are told that this world is only a “vestibule” leading to the “hall” of the world to come?4

(iii) Joseph’s virtue was that he bestowed good on those who had done bad to him. How can the Midrash state, therefore, that he “provided for each according to his deeds” (and not “according to his needs”)?

(iv) Why, in any case, did the Midrash need to request that G-d sustain us according to our deeds: For this is no more than the strict requirements of the law, and we did not need to infer it from the conduct of Joseph?

3. The Blessings of This World and the Next

We can understand the first request of the Midrash, that G-d stores blessings for us from the “years of plenty” of this world to enjoy in the “years of famine” of the world to come, once we realize that the nature of our reward in the world to come is a revelation of what our acts have achieved in this world—an outflowing of G-d’s essential presence. The world to come is thus, as it were, a “time of famine”—in it we are sustained by a flow of spiritual life that we brought about in the “time of plenty,” in this world. And though we find it written in the Mishnah that “an hour of blissfulness of spirit in the world to come is better than all the life of this world,”5 this is only from the point of view of man, who finds his reward in the future life. From the point of view of G-d and of the Divine purpose of human existence, “an hour of repentance and good deeds in this world is better than all the life in the world to come.” Only here can we fulfill our task, and create the spiritual pleasures that will be revealed to us in the world to come.

Now, if we were to follow the logic of the strict requirements of the law, it could be said that many of the occasions when we obey G-d’s will, we do so for ulterior motives. We do not align ourselves with the essence of the commandment, which seeks no other reward than the act itself. Therefore, though “the essential thing is the act,”6 and though such acts do indeed bring about an outflowing of G-d’s essence, surely they should not be rewarded in the world to come by a revelation of that essence?

So, when we ask (in the second request of the Midrash): “Sustain us according to our deeds (and not according to our motives)” we are not merely asking G-d to follow the strict requirement of the law. Instead we are asking that He look only at our outward acts, and not to judge us by the shortcomings of our motives. And in terms of acts, “even the sinners of Israel are as full of good deeds as a pomegranate (with seed).”7

And indeed, this is what Joseph himself did, when he said to his brothers:8 “You intended evil against me; but G-d meant it for good, to act, as it is this day, to save many people alive.” Although they intended to harm Joseph by selling him into slavery, it transpired that their act brought Joseph to a position where he was able to save many lives by his prudential policy of storing food for the imminent famine. And Joseph judged them on their action (which turned out well), not their intention.

We can take the argument a stage further. The advocate of strict adherence to the law might concede that even though a man does good for ulterior motives, in the subconscious depths of his soul he desires closeness to G-d for its own sake, and should be rewarded for it. But surely when he sins he can have no such holy desires, however subconscious; for the soul in its unfelt depths dissociates itself from the sin.9How then can G-d allow us retroactively to transform our sins into merits10 by the act of repentance, when our sins have no saving grace?

This is the extra act of mercy for which the Midrash, in the name of Rabbi Menachem, asks as its third request: “Just as Joseph bestowed good on those who had harmed him, so we acted badly toward You: May You bestow good on us in return.” May You judge us, in other words, in the light of the ultimate good (our act of repentance) as if it had been our original intention, at the moment when we sinned, only to bring about good.

4. The Meaning of Joseph

Why is it on the strength of Joseph’s conduct that we make these three requests of G-d? The difference between Jacob and Joseph11 is that while Jacob lived on the highest plane of spiritual existence, Joseph translated this spiritual reality into material terms. In the individual, this is the power that allows the perception of G-d’s essence to enter the dimensions of the human mind, emotions—and actions even into actions done from ulterior motives.

Because the depths of the Jewish soul can make themselves be felt in this world (the capacity which derives from Joseph), he is able to bring into the world the outflowing of G-d’s essence in the world to come.

And thus his innermost intentions—which are pure even though his conscious motives are not—have a tangible reality even in this world: So that G-d may bestow good on him even when his acts have been bad.

This is Joseph’s heritage to every Jew. In his act of feeding his family in a time of famine, despite all their wrongs towards him, he has given us the power to reach beyond the surface of our fellow Jew, with all its superficial failings, and to penetrate to the core of his being and respond to its fundamental holiness. And when we treat another Jew in this way, we arouse that core of holiness in him, and in ourselves as well, so that in time it breaks through its coverings, and the essence of our soul stands revealed.

(Source: Likkutei Sichot, Vol. V pp. 239-50 (adapted))

1. Bereishit 47:12.
2. 80:2, and cf. Rashi’s commentary.
3. Yalkut Shimoni, Ibid.
4. Pirkei Avot, 4:16.
5. Ibid. 4:17.
6. Ibid. 1:17.
7. Eruvin, 19a; end of Chagigah.
8. Bereishit 50:20.
9. Cf. Rambam, Hilchot Gerushin, end of ch. 2.
10. Yoma, 86b.
11. Cf. Biurei HaZohar, 30a ff.
Adapted by Rabbi Jonathan Sacks; From the teachings of the Lubavitcher Rebbe    More articles…  |   RSS Listing of Newest Articles by this Author

WEEKLY ALIYOT: Parshat Vayigash
Tevet 1, 5774 · December 4, 2013
Vayigash Aliya Summary

General Overview: In this week’s Torah treading, Vayigash, Judah responds to Joseph’s demand that Benjamin remain enslaved in Egypt, pleading to be taken as a substitute. Joseph reveals his identity to his brothers. At Joseph’s request, Jacob and his family come down to Egypt.

First Aliyah: In the end of last week’s Torah reading, Joseph demanded that Benjamin remain behind in Egypt as his slave. This week’s reading opens with Judah approaching Joseph and appealed to him to allow Benjamin to return to his father Jacob in Canaan. He spoke of Jacob’s reluctance to allow Benjamin – Rachel’s only remaining child – to make the trip to Egypt, and the great love Jacob harbored for his youngest son.

Second Aliyah: Judah continued: “When [Jacob] sees that the boy is gone, he will die.” He explained to Joseph that he, Judah, had taken personal responsibility that Benjamin would return unharmed to Canaan. And as such, he asked to remain as a slave in stead of Benjamin. At that point, Joseph could not restrain himself any longer. He asked all the Egyptians present to leave the room, and he revealed his identity to his brothers: “I am Joseph! Is my father still alive?!” He then reassured them, and asked them not to be upset about selling him into slavery: “For it was to preserve life that G‑d sent me before you. For . . . another five years there will be neither plowing nor harvest, and G‑d sent me before you to ensure your survival in the land…”

Third Aliyah: Joseph directed his brothers to quickly return to Canaan and bring Jacob and their families back to Egypt, where Joseph promised to provide them with food until the famine ends. Joseph embraced his brothers and cried. Pharaoh was informed that Joseph’s family had arrived, and he, too, instructed them to come to Egypt where he would give them the “best of the land.” The brothers went to Canaan – laden with gifts from Pharaoh and Joseph – and informed Jacob that Joseph was alive, indeed he ruled over all of Egypt. “And the spirit of their father Jacob was revived.”

Fourth Aliyah: Jacob and his entire family left Canaan and headed to Egypt. En route they stopped in Beersheba, where G‑d told Jacob not to fear going to Egypt, for it is there that he will be made into a great nation. Furthermore G‑d told him: “I will go down with you to Egypt, and I will also bring you up.”

Fifth Aliyah: This section names the seventy members of Jacob’s family that went to Egypt.

Sixth Aliyah: Jacob arrived in Egypt, to the province of Goshen that Pharaoh had allotted his family. Joseph went there to greet his father. Joseph prepared his family for meeting Pharaoh, and instructed his brothers to tell Pharaoh that they are shepherds, who only wish to tend to their flocks in Goshen until the famine ends. Indeed the brothers followed this script, and Pharaoh acceded to their request. Jacob was then brought before Pharaoh, and Jacob blessed him.

Seventh Aliyah: While Joseph supplied his family with food, the rest of Egypt was in a desperate plight. First they expended all their money in exchange for food that Joseph sold them. Then their money ran out, and they paid for provisions with their cattle. Finally, when they had no money or chattel left, they sold their land and themselves to Pharaoh into servitude in exchange for provisions. Meanwhile, in the land of Goshen, Jacob’s family prospered and multiplied exceedingly.