Posts Tagged ‘Vayigash’


Family Secrets from the Articulator

by Rabbi Simcha Weinberg in Portion of the Week

In “Playing Her Way Into Eden,” we posited some questions, and, a “deal’s a deal!” Here is my reading of the Midrash:

“So they went up out of Egypt and came to their father Jacob in the land of Canaan. They told him, ‘Joseph is still alive! In fact, he is ruler of all Egypt.’ Jacob was stunned; he did not believe them. But when they told him everything Joseph had said to them, and when he saw the carts Joseph had sent to carry him back, the spirit of their father Jacob revived. And Israel said, ‘I’m convinced! My son Joseph is still alive. I will go and see him before I die’ (Genesis 45:25-28).” It does not say that Jacob’s spirit was revived after Serach’s performance, rather that he was stunned, numb, or, as I read it, ‘filled with daggers.’ Serach may have accomplished enough to play her way into Eden, but she had not revived Jacob’s spirit.

Two issues were at play: Was Joseph alive? How would the brothers respond? Serach successfully addressed the first issue; Jacob believed that, as had suspected all along, especially since the brothers’ return from their first visit to Egypt, that Joseph was alive. He was still concerned with their response to Joseph; had they learned from their experiences?

When Jacob heard Serach play her harp with the message that Joseph was alive, he, who had probably heard her play all through the twenty-two years that Joseph was missing, had to wonder whether Serach and Jacob’s other grandchildren had known all along that Joseph was alive. Serach’s song was her way of rejoicing that she now had permission to share the secret. That permission implied that the brothers had agreed to inform their father. The family secret was out in the open.

A secret, meant that the brothers had been lying to Jacob despite watching him mourn for more than two decades. Were they know informing him because Joseph was ready to reveal himself to Jacob; leaving them no choice? Or, were the brothers prepared to repair their sins against Joseph and their father?

“But when they told him everything Joseph had said to them,” the same brothers who despised Joseph “because of his dreams and because of his words (37:8),” Jacob realized that the brothers had overcome their hatred and resentment of Joseph, even though, “he is ruler of all Egypt,” and his dreams had been realized, Jacob’s spirit revived.

Adam named Chava, “The Articulator,” as in, “Kol peh yiChaveh do’at (Psalms 19:3),” (‘da’at,’ as in Knowledge, or The Tree of Knowledge), for her forcing him, articulating without a word, all that was in his heart; he had always intended to eat of the Tree of Knowledge.

Serach not only stated that Joseph was alive; she articulated the issues that were concerning Jacob; “that he was the ruler of Egypt.” Serach sang her song of rejoicing, indicating that she understood Jacob’s concerns beyond whether Joseph was alive; was the family going to heal, and become the Children of Israel.

Serach was concerned for the whole picture in this story, and in her dealings with Yoav and King David; She continued to articulate the eternal vision of Israel, which allows her to live a timeless life. She challenges David (I believe that it was she who taught David how to play the harp!) and Yoav to deal with the complete picture; hence she “completes” the Seventy Souls.

There is much more to Serach; she is a peacemaker as she negotiates with Yoav. She is a peacemaker between Jacob and his sons. Whole, Shaleim, and, Peace, Shalom. She accomplishes what the first Articulator did not; she participates in Joseph’s drive to lead Israel back into Eden, she does not, as did the Isha, (the weakened woman who forfeits her greatness to be with her husband), leave the Garden for her husband; she leads the way back; “She enters Eden alive!”

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Family Moves Part Eight-The Brothers Engage

by Rabbi Simcha Weinberg in Portion of the Week

The time has arrived for Joseph to engage his brothers in the debate with Pharaoh (See “Table Talk: Vayeishev” & “Who’s In Charge?”). Pharaoh is testing Joseph who remains confident (“More Than a Feeling”). However, the family will have to master the Ivri approach, to understand the Chess Moves of the “Master of Memory,” and prepare for the exile in Egypt, or, to rephrase it; to appreciate what’s On the Menu.

Jacob prepares them for “The Debate.” “But Jacob did not send Benjamin, Joseph’s brother, with the others, because he was afraid that harm might come to him (Genesis 42:4).” Jacob the Patriarch concerned that an accident will happen to Benjamin!

Jacob is sending a message to the brothers who claimed that Joseph was dead and that God was not in control of the destiny of the entire family: “If it happened to Joseph, it can happen to Benjamin, and we cannot rely on Divine Providence!”

Joseph forces the brothers to acknowledge God’s Guiding Hand (See: “A Long Speech,” & “Master of Memory IV”): “They said to one another, ‘Surely we are being punished because of our brother. We saw how distressed he was when he pleaded with us for his life, but we would not listen; that’s why this distress has come on us’ (21).”

Joseph masterfully moves them step by step to the point at which they can understand, “So then, it was not you who sent me here, but the Lord (45:8),” and, “Am I in the place of the Lord? You intended to harm me, but the Lord intended it for good to accomplish what is now being done, the saving of many lives (50:20),” and, ultimately, “But the Lord will surely come to your aid and take you up out of this land to the land He promised on oath to Abraham, Isaac and Jacob.’ And Joseph made the Israelites swear an oath and said, “The Lord will surely come to your aid, and then you must carry my bones up from this place’ (24-25).”

When the brothers swear their oath, they are acknowledging that they will continue to play an active role, engaging Divine Providence.

Joseph’s menu was provided with a sense that we are active participants in our destiny, engaging Divine Providence. We reject the Egyptian demand for independence of God, just as we reject Adam’s need to feel that he wanted to play a more active role.

Joseph’s menu is our ultimate response to the Serpent’s claim: “For the Lord knows that when you eat from it your eyes will be opened, and you will be like the Lord, knowing good and evil (Genesis 3:5),” God created us to be “powers,” to have independence in choice, engaged with Him, not against His Guidance. This will support them through the exile, and guide them as they prepare for, and experience the Exodus, and the Revelation at Sinai. They will be chased from Egypt as Adam was chased from the Garden; but this time it will be an opportunity to repair what Adam did not. They will achieve at Sinai, the state of Adam and Eve before their sin.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Family Moves Part Seven: More Than a Feeling

by Rabbi Simcha Weinberg in Portion of the Week

“I looked out this morning and the sun was gone

Turned on some music to start my day

I lost myself in a familiar song

I closed my eyes and I slipped away

It’s more than a feeling (more than a feeling)

When I hear that old song they used to play (more than a feeling)

I begin dreaming (more than a feeling)”

(Boston: More Than a Feeling)

The debate has begun. Joseph responds to Pharaoh’s (inaccurate retelling of the dreams) by further provoking his adversary: “It is just as I said to Pharaoh: The Lord has shown Pharaoh what He is about to do (41:25).” The Lord is in control. He then quickly tempers his words, “The reason the dream was given to Pharaoh in two forms is that the matter has been firmly decided by the Lord, and the Lord will do it soon (Verse 32),” however, there is something you can do; there’s a reason the Lord informed you of what will happen: “And now let Pharaoh look for a discerning and wise man and put him in charge of the land of Egypt. Let Pharaoh appoint commissioners over the land to take a fifth of the harvest of Egypt during the seven years of abundance. They should collect all the food of these good years that are coming and store up the grain under the authority of Pharaoh, to be kept in the cities for food. This food should be held in reserve for the country, to be used during the seven years of famine that will come upon Egypt, so that the country may not be ruined by the famine (33-36).”

Your sense that your dreams were a summons was more than a feeling; It’s a message about your most basic struggle with life: God wants you to engage Divine Providence.

God’s involvement does not preclude you from acting. You can accept the Ivri approach and still shape your destiny.

“The matter seemed good to Pharaoh and to all his servants. So Pharaoh said to his servants, ‘Can we find anyone like this man, one in whom is the spirit of the Lord’ (37-38).”

Pharaoh well understands Joseph’s message, and immediately applies it by consulting his servants and making them active participants in his decision; exactly how Joseph explained Divine Providence!


Pharaoh is not an easy, nor quick, convert to the Ivri approach:

“Then Pharaoh said to Joseph, ‘Since the Lord has made all this known to you, there is no one so discerning and wise as you. You shall be in charge of my palace, and all my people are to submit to your orders. Only with respect to the throne will I be greater than you (39-40).”

“‘Since the Lord has made all this known to you,” all what? The interpretation? The strategy? Or, is Pharaoh referring to this, your Ivri approach to engaging what God has already determined what will happen? Pharaoh has decided to test Joseph’s approach; he will bear full responsibility for his plan’s success. However, “Only with respect to the throne will I be greater than you,” I will remain in control.

“Then Pharaoh said to Joseph, ‘I am Pharaoh, but without your word no one will lift hand or foot in all Egypt.’ Pharaoh gave Joseph the name Zaphenath-Paneah and gave him Asenath daughter of Potiphera, priest of On, to be his wife.” He again insists, “I am Pharaoh,” and challenges Joseph to remember that his Ivri approach landed him as a slave to Potiphera, the attempted violation of his master’s wife, and his imprisonment. Joseph may be elevated to a grand position, but he will always have his past on his mind!

When the Midrash insists that Asenath was the result of Shechem’s rape of Dinah, they are hinting that Pharaoh wanted this Ivri to remember how his family had acted in Shechem!

I can picture Joseph chuckling to himself as he names his children: “Before the years of famine came, two sons were born to Joseph by Asenath daughter of Potiphera, priest of On. Joseph named his firstborn Manasseh and said, ‘It is because the Lord has made me forget all my trouble and all my father’s household.’ The second son he named Ephraim and said, ‘It is because the Lord has made me fruitful in the land of my suffering’ (50-52).” Joseph does not feel what Pharaoh intended about being married to Potiphar’s daughter! The Ivri approach allows him to view all that happened as God’s Guiding Hand, Divine Providence.

I’m a new soul

I came to this strange world

Hoping I could learn a bit ’bout how to give and take

But since I came here, felt the joy and the fear

Finding myself making every possible mistake

See I’m a young soul in this very strange world

Hoping I could learn a bit ’bout what is true and fake

But why all this hate? try to communicate

Finding trust and love is not always easy to make

This is a happy end

Cause you don’t understand

Everything you have done

Why’s everything so wrong

This is a happy end

Come and give me your hand

I’ll take you far away

Yael Naim: New Soul

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Family Moves Part Six: The Debate Begins

by Rabbi Simcha Weinberg in Portion of the Week

The first meeting between Joseph and Pharaoh is about to begin, and the wine steward felt safe involving himself, however, he also realized that he had to carefully choose his words to ingratiate himself with Pharaoh, even as he was about to hint that Pharaoh was not in control of his destiny:

“Then the chief cupbearer said to Pharaoh, ‘Today I am reminded of my shortcomings. Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. Each of us had a dream the same night, and each dream had a meaning of its own. Now a young Hebrew – Ivri – was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hung’ (Genesis 41:9-13).” The Ivri, the one who argues that God is in control, had predicted Pharaoh’s choices based on a dream; Joseph knew before the king what Pharaoh would choose; “I was restored to my position, and the other man was hung.”

If Pharaoh is searching for someone who has a grasp of the higher source that sent the dreams/messages/summons to the king; there is an Ivri, who knows how to read such messages.

“So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh. Pharaoh said to Joseph, ‘I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.’ ‘I cannot do it,’ Joseph replied to Pharaoh, “but the Lord will give Pharaoh the answer he desires’ (Verses 14-16).”

Joseph enters the Throne Room, can’t help but notice his old acquaintance the wine steward, and immediately understands that he has been summoned to interpret a dream. He also understands that, his dreams so long delayed, was about to be realized, “he was quickly brought from the dungeon,” things, for him, are beginning to move. He stands on a delicate point balancing control and Providence, a lesson he has considered over two extra years in prison. He also understands from the presence of the wine steward that this is the issue that stands between Pharaoh and him.

“I had a dream, and no one can interpret it,” not exactly true; Pharaoh heard interpretations that came about. He left out, “no one can interpret it to my satisfaction.”

“When you hear a dream you can interpret it,” and you will understand what I need from your interpretation. Pharaoh wants a semblance of control even as he turns to this Ivri to decode the message of the Higher Source.

“I cannot do it, Joseph replied to Pharaoh, “but the Lord will give Pharaoh the answer he desires.” The Lord is in control. The debate has begun.

“Then Pharaoh said to Joseph, ‘In my dream I was standing on the bank of the Nile’ (Verse 17),” again, not completely accurate: In the actual dream. Pharaoh was “Standing on the water (Verse 1).” In the dream, Pharaoh was above the water; controlling the Nile, something he cannot say to the young man, the Ivri, who insists that the Lord is in control. Joseph has successfully begun to shape the terms of the debate.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Family Moves Part Five: Prelude To The Debate

by Rabbi Simcha Weinberg in Portion of the Week

We posited that Pharaoh and Joseph are engaged in a debate that began with the formation of Adam. Let’s study the text:

“Then the chief cupbearer said to Pharaoh, ‘Today I am reminded of my shortcomings. Pharaoh was once angry with his servants, and he imprisoned me and the chief baker in the house of the captain of the guard. Each of us had a dream the same night, and each dream had a meaning of its own. Now a young Hebrew – Ivri – was there with us, a servant of the captain of the guard. We told him our dreams, and he interpreted them for us, giving each man the interpretation of his dream. And things turned out exactly as he interpreted them to us: I was restored to my position, and the other man was hung.’

So Pharaoh sent for Joseph, and he was quickly brought from the dungeon. When he had shaved and changed his clothes, he came before Pharaoh.

Pharaoh said to Joseph, ‘I had a dream, and no one can interpret it. But I have heard it said of you that when you hear a dream you can interpret it.’

‘I cannot do it,’ Joseph replied to Pharaoh, “but the Lord will give Pharaoh the answer he desires’ (Genesis 41:9-16).”

Pharaoh’s wine steward is courageously taking a great risk: He is reminding the king that he was imprisoned for angering Pharaoh. He is only remembering now that two years earlier Joseph, the Master of Memory, asked him for help. He knows that if Joseph is successful, and given a position of power as a reward, he, the wine steward, will have to face Joseph, and perhaps even Pharaoh, and explain how the boy who interpreted his dream slipped his mind, allowing the boy to remain in prison for two extra years.

{By the way, have you ever wondered why Joseph was asked to interpret dreams – the baker’s, wine steward’s, and Pharaoh’s – that would immediately come true, while having to wait years for his dreams to be realized?}

Why take the risk? The wine steward is not a dream interpreter, and is not expected to help Pharaoh in this situation.

“They offered interpretations that immediately came true, but Pharaoh did not find peace from any of the interpretations (Rashi: 41:8).” Imagine the frustration of the necromancers and wise men of Egypt (41:8), who, not official interpreters (for some reason, Pharaoh had not summoned the official dream interpreters!), had offered interpretations that came true, and Pharaoh was still dissatisfied! Everyone in the room understood that Pharaoh understood something they had not from his dreams. The Nile, the source of Egyptian independence, grain, the source of Egyptian wealth, and cows, which the Egyptians did not eat, indicated that these dreams were more than predictions; they were a summons to do something; an idea that resonated in the mind of Pharaoh who represents the drive for action; human independence from God. There was in the throne room a call to action from a higher source. The wine steward would be safe from repercussions for having forgotten about Joseph, because all would accurately sense that this higher source had caused him to forget.

Joseph is walking into a tense Pharaoh: The King who represents the rejection of Divine Providence cannot find inner peace from his dreams without accepting that he is being guided by a higher power. Pharaoh’s inner turmoil comes out in his words and response to Joseph.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


R’ Shlomo-VaYigash-The Deepest Secrets of Yiddishkeit

by developer in Portion of the Week

Yosef vs. Yehuda – The Tzaddik and The Ba’al Tshuva:

Everybody knows that the Ishbitser says that these portions of Miketz and Vayigash are really one portion, but it’s divided into two parts because Miketz is the holiness of Yosef and Vayigash is the holiness of Yehuda.

In the end of the last parsha Binyamin was caught with the cup in his suitcase and he was brought before Yosef. All the brothers said they will be his slaves, but Yosef says ‘no, everybody can go back besides Binyamin, only he should stay here’ (Breishis 44:17).

This portion begins Vayigash Eilav Yehuda (Breishis 44:18). Yehuda mamesh walked up to him and he poured out his whole heart. Now it doesn’t say Vayigash El Paroh or Vayigash El Yosef, it says Vayigash Eilav. The Zohar Hakadosh says he was talking to Yosef, but really he was pouring out before G-d. Vayigash Eilav, mamesh he stood before him. (A Zohar Hakadosh similar to this is mentioned in Parshas Vayishlach 171b and the Beis Ya’akov says we apply it here to Yehuda)

So let’s start from here.

What is the secret of life, what is the secret of yiddishkeit?

You mamesh have to open your hearts in a very strong way.

How many people do we meet that mamesh touch our hearts? How many things happen to us in our lives which really touch our hearts? Very few people, very few. But now I’m asking you something even stronger. How many words of the Torah do we know that we could mamesh say they really touched our heart? We know so much and yet it’s possible to know every word of the Torah and be absolutely untouched, which is the most heartbreaking thing in the world. I can talk about G-d for two years and while I’m talking about G-d I’m not even thinking about him, it’s Possible. But is it possible to think that the Ribbono Shel Olam should give us the Torah and not put something so strong into those words so that they reach us? Just doesn’t make sense.

So the Ishbitser says like this (Mei Hashiloach v.2 on Tehillim 119:18). The truth is that every word of the Torah is so strong, it could tear my soul apart. The question is why did G-d give it to me in such a way that it might not reach me?

If it will reach me the way it’s given from G-d, I wouldn’t have a choice. Let’s say I’m learning the laws of Shabbos. The words are so holy and so unbelievably deep, they just get into my bones. From that moment on, I have no choice since they are way too deep in my bones. But G-d wants me to have choice, and G-d wants that I should choose to keep Shabbos. So in order that I should do it, G-d is hiding.

You see what it is, G-d is not hiding the words of the Torah from me. The Torah is open for me. ‘VeZos HaTorah Asher Sam Moshe Lifnei Bnei Yisrael’ (Devarim 4:44). Do you know what G-d is hiding? G-d hiding this deepest depth, absolute dynamic, unbelievable atomic power in the Torah that can mamesh tear up my bones. It’s so strong that I just can’t help but doing.

So here the Ishbitser says a gevalt. What does it mean to be in exile? To be in exile means that G-d is hiding from me that holiness of the Torah. You know what it means to be in galus? To be in exile means I learn the words but they don’t reach me, they just don’t reach me.

What does it mean to be in exile with another person? I can sit in a room with another person and talk to them, and we are hiding from each other. What is exile between a husband and a wife, parents and children? Gevalt, what an exile. Can you imagine sitting with your child, talking to them like a stranger, G-d forbid? It’s the most heartbreaking thing in the world. G-d forbid, this can also be between a husband and wife. You could sit at the table and go through the motions like everything, and you are hiding from each other. It’s the most heartbreaking thing in the world. I think that’s the deepest exile there is.

(Let’s say I’m learning G-d’s word and G-d is hiding from me, but I’m hiding from G-d.)

So listen and open your hearts. The Ishbitser says (Mei Hashiloach v.1, Parshas Vayeshev – first piece) what is the holiness of Yosef Hatzadik? He is called Yosef Hatzadik, what is a tzaddik? A tzaddik is somebody who the Torah is shining so strong that he nearly has no choice. But that means that by his own choice he doesn’t want to have choice. Before he is learning, he mamesh says ‘G-d, really, I don’t want you to hide from me, I don’t want you to hide from me. I want you to mamesh lay it on me’. He says ‘G-d, I want you to teach me your word, but I want your word to reach me in such a deep way that it just completely takes over’. This is the holiness of Yosef, he has the utmost that the Torah is shining into him.

Now listen to this, this is really mamesh deep. Everybody knows, it says that Ya’akov loved Yosef the most from all his sons, and our holy rabbis teach us (Medrash Breishis Raba 84:8) that it means that Ya’akov gave over to Yosef everything which he learned from Shem and Ever. So now the question is what did he give him over? Didn’t he teach all twelve tribes? Doesn’t make sense, but according to what we just learned, it’s very clear. The way he taught the Torah to everyone was that he taught them every word, but do you know what he gave over to Yosef? To Yosef he gave over the secret how much to tell G-d ‘don’t hide from me the holiness of the Torah so that it shouldn’t G-d forbid reach me’. Ya’akov taught the eleven tribes every word of the Torah, and the shining in was up to them. But the way he gave it over to Yosef was so strong, it was in such a way that you can’t move from it, you just can’t move.

So now it’s very clear that when Moshe Rabbeinu went out from Egypt he took the coffin of Yosef with him. Moshe Rabbeinu wanted Mount Sinai to be on the level that the words should shine into us. So how can you go without Yosef? The holiness of Yosef is that it shines into him.

What is Midas Hayesod all about? What does it mean that something has a foundation? Sometimes I learn something and it mamesh becomes the foundation of my life because it reached me to the deepest depths of my being. Once it’s my foundation, I can’t move from it. What’s the foundation of the tree? The wind can bend the tree to all four sides, but you can’t take him away from his roots because that is his foundation.

Now the holiness of Yehuda is something else. The holiness of Yehuda is that he learned the Torah, but the Torah he learned didn’t reach him. Now open your hearts like mad. There are two ways of reaching somebody. I can walk up to a girl and tell her ‘you know what, I love you so much, I want to marry you’. If I talk to her on the level of Yosef, it shines so much into her, she says ‘yes’ right away. But if I talk to her on the level of Yehuda, then while I’m talking to her she thinks to herself no. Now imagine that everything goes wrong after that. I walk down the wrong way, she walks down the wrong way. Let’s assume on a very very dramatic level, we both become drunkards because we are just so heartbroken. We never got married and one night I meet her in a bowery. I’m half drunk and she’s half drunk. We suddenly realize, ‘gevalt what do we do? This is my soulmate, how could I have done this?’ How deep does that reach us? And here I want you to open your heart in the deepest depths.

There is one level of reaching when the words themselves reach me, this is Yosef Hatzadik. Yehuda is the holiness that reaches me, where mamesh life itself is reaching me. I see everything went wrong, but do you know what kind of reaching that is? That is Yehuda’s reaching.

The Ishbitser says one more unbelievable thing (Mei Hashiloach v.1, Parshas Vayigash – second piece). The reaching of Yehuda is after something is over. My life is over, I did wrong. When did it reach Yehuda? After Yosef Hatzadik said ‘okay, that’s it, you are staying as a slave. It’s over, the whole thing is over. You made a mistake by selling your brother, you made a mistake by accepting a guarantee for Binyamin’. The two biggest mistakes in Yehuda’s life. It’s over, finished, that’s it.

So this friends, this is where Yehuda begins. Vayigash Eilav Yehuda (Breishis 44:18), this is when G-d reaches him, but this is Mashiach’s reaching. This is when it all begins, this is when Yehuda mamesh says to G-d ‘it can’t be, just can’t be’. And you know how Yehuda talks to G-d? He is telling over to G-d his whole life story.

And here I want you know the deepest depths. Why was Yehuda retelling G-d the whole story? I want you to know something very deep.

Imagine I met this girl and I love her very much. Somehow I say to her ‘let’s get married’. She says ‘uh, naahhh’. After that everything goes wrong, and let’s assume we meet each other in the bowery and everything is over. I’m already a lost drunkard, and she is a lost drunkard. Now imagine I would tell her something like this. ‘I want you to know that the whole time when everything went wrong, I missed you so much. Do you think you didn’t reach me when you spoke to me? Gevalt did you reach me’. Unbelievable, you know what that means? Do you think ‘reaching’ means only when I listen to you and I do it? Sometimes you reach me and I don’t listen to you. It’s a different kind of reaching. So Yehuda brings before G-d this Torah’le saying to G-d that even when I did everything you didn’t want me to do, I was still thinking of you the whole time.

And again, open your hearts like mad, these are absolutely the two deepest kinds of reaching. Yosef is mamesh the holiness of the divrei Torah. The words of the Torah reach me while I’m here like Moshe Rabbeinu wants to teach the yidden that the Torah should mamesh get into their bones. Yehuda is something else. Yehuda is Le’achar Gmar Hadin. It’s over, that’s it, I’m a slave now. So Vayigash Eilav Yehuda (ibid.).  Basically Yehuda didn’t even ask Yosef, he just went right up to him, mamesh standing before G-d. Yehuda was crying before G-d ‘I want you to know that you reached me the whole time’.

Imagine I’m learning all the time. Suddenly I stop learning and all I do is read the New York Times, Readers Digest or a comic book. Each time I’m reading those comic books, my inside is crying wild, why am I not learning Gemara? Why am I not holding on to a holy book? There is something wrong with me, I can’t help it.

So what is Yehuda forcing G-d to reveal? Yehuda is so to speak forcing G-d to reveal that while he was falling, doing mistake after mistake, the Torah reached him the whole time in the deepest depths. You think while I wasn’t keeping Shabbos, Shabbos didn’t reach me? While I was driving my car I was crying for Shabbos. This is Yehuda. And on the very highest deepest level when Mashiach is coming, it will be revealed to the whole world that every yidele that was honking his horn on Shabbos was waiting for the blowing of the shofar of Mashiach. He was mamesh crying ‘Ribbono Shel Olam, here I am on Friday night, honking my horn in my car. I wish Mashiach would come and grab me back into Shabbos’. This kind of depth is unbelievable.

Now he says one more thing.

The Gemara says (Eiruvin 13b) that it is safer for a person not to come to this world. This world is a very dangerous place because G-d forbid, you can also not make it. On Yosef Hatzadik’s level there is a way of not making it here in this world. If G-d forbid the Torah doesn’t reach me, if nothing reaches me I’m an outsider. You can live your whole life being untouched by anything in the world. How many people live the most lonesome lives in the world because nothing touches them? One person told me about a man whose wife had died and she left him with three children, and this friend of mine picked him up to go to the funeral. While they were driving on their way to their funeral he was reading the page of the stock market in the New York Times. I couldn’t believe it, what kind of a person is that? You can’t even say he’s an animal, what do we know what animals feel? This person is untouched. So the Gemara says that it’s very dangerous to be born. What do you G-d forbid do if G-d’s word doesn’t reach you? So the Ishbitser says (Likutei Mei Hashiloach, Likutei Hashas, Eiruvin 13b) that the Gemara doesn’t say ‘it is better for a person, Tov La’adam Shenivra’. It says ‘Noach Lo’, it’s more peaceful, it’s more peaceful not to have to go through life. My soul might have more peace by not coming down here, but it’s not that it is better.

Now open your hearts. You know what life is all about? For my soul to come into this world is to absolutely taste G-d on the deepest level. I can taste G-d’s presence, G-d’s Torah, I can taste everything G-d is giving me on two levels. G-d reaches me when he talks to me and when he gives me the Torah, or G-d reaches me when I realize that mamesh he is right. But what does it mean that I taste this closeness only when I realize that G-d is right?

Now I want you to open your hearts like the deepest depths.

Imagine I’m on the level of Yosef and I know that Shabbos reached me on the deepest depths. I can’t live without Shabbos, so what is reaching me? Shabbos! I’m putting on tefilin and it mamesh reaches me so deep that in the morning you can mamesh kill me but I can’t do anything until I put on tefilin. It’s a very strong reaching, but let’s see it on a higher level.

I know it’s forbidden to yell at somebody, and you can mamesh hang me on a nail but I will not yell at somebody when I shouldn’t. That’s a very high level. But then imagine that I did yell at somebody and then it’s revealed to me how wrong it is, you know how deep my G-d knowledge is then? Only now I realize that this is what G-d was telling me the whole time.

Now the Ishbitser says something so deep, it’s just unbelievable. (Based on Mei Hashiloach v.1 Parshas Vayigash – first two pieces).

What do you do when everything goes wrong? You know what you want to do, you want to hide someplace.

Imagine again I love this girl very much and I tell her that we should get married, we split and everything goes wrong. Now we are strangers, and I meet her again and I ask her to do me one favor. ‘Can you please forget for just five minutes everything which went wrong with us? If you can, so there has to be one little space in your heart which is still left over from that time, and I want to hide there. I want to hide in that place. Maybe just one ray of light is still in your heart, hidden away where I reach’.

So the Ishbitser says (ibid) this is what Yehuda is doing. When a person does everything wrong he says to G-d ‘can’t I hide in that place where we were close before I did wrong?’.

Ata Seiser Lee (Tehillim 32:7). Ribbono Shel Olam I want you to hide me.

This is so deep that I really have no words. Maybe it’s even better not to explain it but I still want to say it a little bit, I have no other way of explaining it.

Imagine I was in love with this girl and I say to her ‘let’s get married’. Then I’m coming to the wedding and just one second before the wedding I get some stupidity attack. I don’t think I want to go through with it. I don’t think the worlds will change, I can’t see myself being married to you. I walk into her a minute before the chuppa and I say ‘you know what, I think we should call it off’, and then I just take off.

Now listen to this. Imagine two million years later I meet this girl again and I know I was wrong. Let’s assume that the last time we were close to each other was the night before the wedding, and without anybody knowing, we decided we will go to the Holy Wall at three o’clock in the morning the night before the wedding. It was the greatest hiding in the world, it was mamesh the highest moment of our lives. We were mamesh standing before G-d together. So I say to her after two million years, ‘do you remember that moment’?

Friends, do you know how deep that moment suddenly becomes? The deepest depths there is.

So the Ishbitser says (Mei Hashiloach, ibid.) that Yehuda is the one who is hiding by G-d in that place where all the mistakes didn’t reach. There has to be one little place where despite everything, I still love you. If you’ve ever really loved somebody then you always love them, it’s just that it might be covered up. So Yehuda reveals this deepest depths which is the most hidden thing in the world.

So in a nutshell again. This girl tells me she loves me and I tell her that I love her. How deep does it have to reach us in order for us to get married? Pretty deep. But can you imagine if after two million years I tell this girl ‘do you remember that night at the holy wall, we were davening together?’ It’s much deeper; this is much deeper because this is not what you said or what I said. This is addressing myself to the deepest depths of this girl’s being.

You see, when G-d tells me to keep Shabbos, it’s a high revelation of G-d. G-d tells me what he wants me to do. So if I’m listening to G-d that means that I’m a vessel to the greatest G-d revelation there is. But if I didn’t listen, I didn’t listen. Especially when it’s all over already, I ran off and right now it’s just too late. I tell her ‘you know, I have mamesh got to talk to you, just give me one minute to talk to you’. That minute is the deepest depths there is. This is the depths of Yehuda, and this is Parshas Vayigash.

So I just want you to understand. Yesod, foundation means that the Torah mamesh reaches me. This is Yosef. Malchus, kingdom means that I’m so much of a king that I can stand before G-d and say ‘please remember that one special minute when we were so close. I have got to talk to you for one minute’. Vayigash Eilav Yehuda (Breishis 44:18), I got to talk to you mamesh for one second.

I want you to know in the deepest depths. Yosef is mamesh learning every word of the Torah, and it is reaching him. When do I daven? My davening is when everything went wrong. I say ‘Ribbono Shel Olam please, can you please forget when I did everything wrong? Can you please forget that you are angry with me and just listen to me for one second?’

You know how deep this is? We always think that Tshuvah means I regret what I did and I decide that from now on I’ll do better. It’s obviously sweet and cute, I’m not knocking it, but this is not what Tshuvah is all about! Mashiach’s Tshuvah is that I’m not even telling you I regret it, I’m not even talking about that. Sure I regret it, but this isn’t what it is. Ribbono Shel Olam, I just want you to lend me your ear for one second, like on that level before we got angry at each other.

You see, when I learn about Shabbos and keep it, I’m keeping it and it is very beautiful, but you know what I am missing? I never taste the G-d knowledge that I should keep Shabbos. G-d told me I should keep Shabbos, how do I know that G-d is right on the level of Yosef Hatzadik? I trust you, but here comes Yehuda. I didn’t trust you and didn’t keep Shabbos, but now I know that you are right. That means that I’m mamesh reaching the deepest G-d knowledge, that G-d is mamesh right. Mamesh G-d is right.

If I’m on the level of Yosef Hatzadik and someone teaches me about Shabbos, and mamesh G-d helps me and I keep Shabbos and it reaches me, it’s a very high Shabbos. But imagine I’m not on the level of Yosef. I learn about Shabbos and it didn’t reach me. Then, G-d forbid, I’m married and my wife doesn’t talk to me, my children don’t talk to me. Friday night we are all watching television. Everything is dead. Suddenly I realize that if I would have kept Shabbos, if I would have had the holiness of Shabbos… one night a week, gevalt, where we could have been.

The Ishbitser is saying that the way I know Shabbos now is so deep because in other words, I myself am a living witness that G-d is right. I become a living witness that G-d is right.

So Ya’akov Avinu thought that Yosef is Mashiach because Yosef has this power that when he says something, it happens. By Yosef Hatzadik it says ‘Zos Asu Veyichyu’ (Breishis 42:18), do this and you will live. When Yosef says something to you, it mamesh gives you life. Every word he says reaches your toenails. When Yosef utters a dream, that’s what it is. If Yosef Hatzadik says to the butler that in three days he will be free, that is what happens. If he tells the baker that he will be hung on the tree, that’s what happens. Every word Yosef Hatzadik says is so right.

The truth is that the greatest thing in the world is that we have Mashiach Ben Yosef and Mashiach Ben Dovid. What is the deepest depths of learning? What does it mean to learn Mashiach’s Torah’le?  While I’m learning it I already taste G-d forbid if I’m not doing it. While I am learning, I am already getting that taste of being a living witness that G-d is right without having to fall in order to know this.


The Family Moves Part Four: Who’s In Charge

by Rabbi Simcha Weinberg in 613 Concepts, Portion of the Week

We have come full circle with the Master of Memory back to his dreams, and his guiding his brothers to restore their relationship with each other and with Jacob, and all the way back to Adam just outside the entrance to the Garden.

“Listen to this dream I had: We were binding sheaves of grain out in the field when suddenly my sheaf rose and stood upright, while your sheaves gathered around mine and bowed down to it (Genesis 37:6-7).” Parts of the dream have been realized; the brothers bowed as they came to Joseph for grain. We have already explained how the dream was about the brothers, not Joseph, their greatness and unity, and, how one can bow with a sense of greatness without forfeiting his dignity. Yet, there is still far more to this dream: This was not the first time that Egypt fed the world during a famine leading to a meeting between Egypt and an Ivri. “There was a famine in the land, and Abram descended to Egypt to sojourn there for the famine was severe in the land (12:10).”

There was almost, but not quite, another meeting between Egypt and an Ivri; “Now there was a famine in the land—besides the previous famine in Abraham’s time—and Isaac went to Abimelech king of the Philistines in Gerar. God appeared to Isaac and said, ‘Do not go down to Egypt; live in the land where I tell you to live. Stay in this land for a while, and I will be with you and will bless you. For to you and your descendants I will give all these lands and will confirm the oath I swore to your father Abraham. I will make your descendants as numerous as the stars in the sky and will give them all these lands, and through your offspring all nations on earth will be blessed, because Abraham obeyed me and did everything I required of him, keeping my commands, my decrees and my instructions (26:1-5).” Isaac was an unblemished offering, and, as such, it did not befit him to reside outside the Land (Rashi), although I would rephrase it and say, it did not befit him to ‘go down to Egypt!’ The verse stresses Egypt as representing the, yes, “Outside!”

This is a dream of how God feeds His creations. Egypt is watered by the Nile. Israel is dependent on rain. Egypt has food when the Land of Israel does not. Egypt represents a certain distance from God as the Sustainer, the very issue that led to the sins of the generation of the Flood, of The Tower of Babel, and of Sodom; the archenemy of Abraham. Egypt, “independent” of rain, is separated from the, “This is the account of the heavens and the earth when they were created, when God the Lord made the earth and the heavens. Now no shrub had yet appeared on the earth and no plant had yet sprung up, for God the Lord had not sent rain on the earth and (Rashi: Because) there was no man to work the ground (Rashi: pray for rain and acknowledge God’s continued sustenance of His creation), but mists came up from the earth and watered the whole surface of the ground (Genesis 2:4-5).” Egypt is separated from the primal human and his work.

Although separated from Adam’s original responsibility, even in the Garden, Egypt helped “feed” him: “A river watering the garden flowed from Eden; from there it was separated into four headwaters. The name of the first is the Pishon; it winds through the entire land of Havilah, where there is gold (2:10-11).” Rashi explains; “Pishon is the Nile; because its waters gallop and rise and water the earth, it is called Pishon, as in, “Their cavalry gallops headlong – u’Fashu parashav (Habakuk 1:8).”

Joseph’s dream deals with the question of Divine Providence and how we should relate to it. Egypt, as did Adam, desired independence from God.

Cain, of the original battle over the birthright, attempted to repair Adam’s drive for independence. The Sages teach that he brought flax in the form of linen as his offering, and, guess which land is known for its flax: “A prophecy against Egypt: Those who work with combed flax will despair, the weavers of fine linen will lose hope (Isaiah 19:1 & 9).” [There’s more to the prohibition of mixing Cain’s linen with Abel’s wool than meets the eye!]

Joseph’s dream is how his brothers who so struggled with control, would come to the realization that God controls our destiny, our food, our lives: “So then, it was not you who sent me here, but the Lord. He made me father to Pharaoh, lord of his entire household and ruler of all Egypt (Genesis 45:8),” and, when they refused to accept Joseph’s message, he repeated, “Don’t be afraid. Am I in the place of the Lord? You intended to harm me, but the Lord intended it for good to accomplish what is now being done, the saving of many lives. So then, don’t be afraid. I will provide for you and your children (50:19-20).”

From the moment he awoke from his dreams, Pharaoh understood and debated with Joseph this issue of Divine Providence.

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Family Moves Part Three-Outsiders

by Rabbi Simcha Weinberg in Portion of the Week

We’ve been rewinding through the family’s history to better understand why things move at Fast Forward. We’re searching to figure out Joseph’s Menu.

I believe the key to this story to be the definition of “Hebrews,” the people with whom it was loathsome for the Egyptians to eat, even when meat was not on the menu. We usually associate Hebrew, or, Ivri, with Abraham who “came from the other side of the river (Rashi, Genesis 14:13 s.v. ‘HaIvri’),” and who, “Vaya’avor Avram ba’aretz,” “Abram passed into the land (Genesis 12:6),” a man who could pass through the land and insert his ideas on his way. Of course, there is that famous verse included in the Haggadah, “I took your forefather Abraham from beyond the river, mei’ever haNahar (Joshua 24:3).”

Jacob did some Ivri work: “When he took them and had them cross over the stream (32:24),” just before his life defining wrestling match with Esau’s angel.

Of course, we could not have the definitive Covenant Between the Pieces, with its prediction of the slavery in Egypt, without some Ivri action: “There was a smoky furnace and a torch of fire which passed between these pieces (15:17),” alluding, in part, to, you guessed it; leaving Egypt!

Since we are already rewinding; let’s go back even further in history to the Tower of Babel: “And to Shem, also to him were born; he was the ancestor of all those who lived on the other side (Genesis 10:21).” Shem even has a grandson named Eiver, the one with whom he establishes his famous Yeshiva at which both Isaac and Jacob studied. Eiver is also the man who prophesied that the population of the earth would be divided (Rashi, Genesis 10:25),” as a result of, “They said to one another (11:3), the same phrase usually used for Simeon and Levi (37:19, 42:21), in this case referring to Egypt (Rashi)!” [We will soon see that these are not simply interpolations] There was a split between Egypt and the Ivrim going back all the way to the Tower.

Why not go back even farther to the scene in the naked Noah’s tent, when Noah curses Canaan, and displaces his oldest son Ham, the father of Egypt (10:6), and gives the birthright of the firstborn – sound familiar? – to Shem, “The ancestor of all the Ivrim!”

The story of Joseph, Jacob, the brothers, Egypt and Pharaoh – the saga of the Egyptians versus the Ivrim goes way back in history! This, as the battle over the birthright, is the battle for supremacy; the course of humanity. A battle that began in the internal struggle of the first “outsider;” Adam outside the Garden of Eden. No wonder we need The Master of Memory to guide us!

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Family Moves Part Two: Fast Forward

by Rabbi Simcha Weinberg in Portion of the Week

It all happens so quickly! The brothers confront the Viceroy, ready for war. Joseph reveals himself, tells them to move down to Egypt, a suggestion they accept without hesitation! These brothers listen to their old nemesis in the snap of a finger! They aren’t bothered by all that Joseph, in his role as the manipulative viceroy, has put them through the last year. Pharaoh hears that Joseph’s brothers have come and, without hesitation, invites them to move to gifted property in the Beverly Hills of Egypt, and even supplies moving vans. The brothers rush back to Canaan, gently inform Jacob, who, in turn, doesn’t ask why Joseph didn’t come with them, nor does he raise the obvious issue of how did Joseph come back to life, let alone rise to become the Viceroy of Egypt, and decides to move down to Egypt with everyone and everything! It’s too fast for me.

Oh! Did I forget to mention that the verse hints that Joseph has to prove his identity to his brothers after issuing his invitation; the one he made while they were in shock: “Behold! Your eyes see as do the eyes of Benjamin that it is my mouth that is speaking to you (45:12).” The dreamer of provocative dreams then insists that his shocked brothers, “Tell my father of all my glory in Egypt (Verse 13)!” I can imagine them thinking, “He hasn’t changed a bit!”

Who comes up with the idea that the brothers should carry Jacob to Egypt? Pharaoh! “Carry your father and come (Verse 20)!”

Then, there is that matter of one of the most intense and important conversations in the entire Joseph saga; the one that followed Joseph’s unmasking, and yet, all the verse will share is, “Afterwards, his brothers conversed with him (Verse 15).” What I would give to have been a fly on the wall listening to that conversation!

Once we’re on the topic of fast forwarding through major decisions, let’s rewind to Pharaoh’s original decision to elevate Joseph to his lofty position: Does a king, even one motivated by a powerful dream, elevate an imprisoned slave because of his great wisdom to Viceroy without editing his new favorite’s previous life? Had he never heard of Jacob? of the brothers? Of what happened in Shechem? Did he not know of Abraham and his history in Egypt? Of Abraham’s great victory over the Four Kings? Of his distant relative, Hagar, and her son, Yishmael? Did he not ask Joseph about his family? Was he not concerned about the political implications of elevating a member of Abraham’s family to such a powerful position? Pharaoh gives as a wife to Joseph the daughter of the man who owned him as a slave and who threw him into prison! He allows the wine steward who shared a prison cell with him to remain alive! Can you imagine how much the Egyptian Enquirer would pay for his “exclusive story!”

Why did the Egyptians continue to treat Joseph as an outsider, “The Egyptians could not bear to eat food with Hebrews, it being loathsome to them (43:32)?” Surely Joseph did not continue eating meat while in Egypt; why would they still find it loathsome to eat with him? If it was loathsome to eat with Hebrews, the Egyptians knew about the Hebrews, and they knew that Joseph was a member of the family! Joseph was an outsider even in his position as viceroy, just as he was an outsider when a teenager.

It was so loathsome to them to eat with a Hebrew that they couldn’t eat at the same table with Joseph even after he stopped eating meat and became the ultimate Egyptian! (He even had one of those Pharaonic beards!) It was loathsome to the Egyptians to eat at the same table as the Hebrews even when they were no longer meat eaters, but they can give them property in the best neighborhood in Egypt!

PS: I’m still waiting for a response to: Playing Her Way Into Eden!

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.


The Diet of Strangers – The Family Moves Part One

by Rabbi Simcha Weinberg in Portion of the Week

“Before Columbus, the diet of Europeans had remained basically unchanged for tens of thousands of years, based mainly on oats, barley, and wheat. Within a quarter century of his first voyage, the European diet became richer, more varied, and more nutritious. As Roger Schlesinger wrote in his book, In the Wake of Columbus: ‘As far as dietary habits are concerned, no other series of events in all world history brought as much significant change as did [the discovery of the Americas].’ The list of foods that made their way into Europe is extensive and includes maize, squash, pumpkin, avocado, papaya, cassava, vanilla, tomatoes, potatoes, sweet potatoes (yams), strawberries, and beans of almost every variety.”

Atlantic Ocean: The Illustrated History of the Ocean That Changed the World

by Martin W. Sandler by Sterling

When a Shabbat guest expressed his discomfort over the absence of gefilte fish and potato kugel, being served instead with cold cucumber soup topped with (parve) sour cream, and asparagus and bean salad, “This is not what they ate in Europe!” I responded with, “Neither is potato kugel! Potatoes are an American food!” Seeing how discomfited a guest was by a change in menu, I wondered how Jacob’s family felt after settling in Egypt:

“So Joseph settled his father and his brothers and he gave them a possession in the land of Egypt in the best part of the land, in the region of Rameses as Pharaoh had commanded. Joseph sustained his father and his brothers and all his father’s household with food according to the children (Genesis 47:11-12).”

Jacob and his family would have to live, albeit in the ‘best part of the land,’ as adventives, “For the Egyptians could not bear to eat food with the Hebrews, it being loathsome to Egyptians (43:32),” dependent on Pharaoh. Joseph could feed but not settle them without Pharaoh’s explicit command.

One thing about marrying an Argentine: The diet is not the same as that of Yeshiva Lane. I felt like a stranger at my own table for the first months when Debbie and I were married. My gut reaction to chocolate chili was, “It’s not Shabbisdike!” I, now, can sit in a restaurant in Buenos Aires and know exactly what to order and how to eat, but the second I step outside, I will clearly be a non-native when I stop and expect others to stop at a red light.

It could not have been easy for Jacob’s family to adjust to their new environment. There must have been some Argentine type strange meals. They would have to adjust to driving on the wrong side of the street. They would not be attending the same religious services as their Egyptian neighbors. Would they continue to eat meat, a piquant practice in a land of animal-worshippers?

I wonder whether Joseph’s feeding his family describes his supplying food, or menu; Joseph made sure that his family would have familiar foods, the Egyptian equivalent of potato kugel, on their table.

Why would I bother you with these meaningless meanderings? Because I suspect that whatever Joseph did was a strategic response to Pharaoh’s long-term objectives, and that Joseph’s response influenced Jacob and Joseph’s brothers:

Why did Pharaoh invite Jacob to move to Egypt?

Did Pharaoh desire to have a large family of “others” settling in his country even as he was dealing with all the instability caused by the famine?

Was he concerned that Joseph would leave? (Sforno)

Would the presence of Joseph’s family remove the stigma of Egypt being ruled by an ex-slave and ex-convict? (Ramban)

Was the family to be hostage to the Egyptian king?

Was the invitation a solatium to Joseph; “This is my way of repaying you for your years of suffering”?

Did Pharaoh wonder, as do we, why Joseph had not contacted his family since rising to power nine years earlier? Was he warning the brothers to treat Joseph with respect? Was he protecting Joseph?

There was no need for Joseph to feed the family once Pharaoh had them settle in Egypt; Joseph fed all the Egyptians, and how would the family benefit from moving to Egypt if they would not be automatically fed as everyone else?

Jacob was concerned. The brothers seem concerned only with Joseph’s position of power. This was not a simple matter of moving to Egypt for food. Who would be shaping the future of the Children of Israel; Pharaoh or Joseph?

No, I don’t think that Joseph simply supplied food; he provided a menu…

Author Info:
Learn & discover the Divine prophecies with Rabbi Simcha Weinberg from the holy Torah, Jewish Law, Mysticism, Kabbalah and Jewish Prophecies. The Foundation Stone™ is the ultimate resource for Jews, Judaism, Jewish Education, Jewish Spirituality & the holy Torah.