In the Torah portion of Vayigash, we read that Yaakov "saw the agalos [the wagons] that Yosef had sent to transport him; the spirit of their father Yaakov was then revived."
[1]
The Midrash notes[2] that the wagons were a sign sent by Yosef to his father, Yaakov; should Yaakov not believe that he was still alive, his brothers were to relate the following message: "When I left you... we were studying the portion of Eglah (a word related to agalos) Arufah," dealing with the "decapitated calf."
The Midrash goes on to explain the next verse, wherein Yaakov said: "This is indeed much; my son Yosef is still alive!" Comments the Midrash: "Indeed, much is the strength of Yosef my son; he has experienced so much travail and still maintains his righteousness."
The Midrash is obviously explaining[3] that Yaakov's statement, "my son Yosef is still alive!" refers not only to Yosef's being physically alive, but spiritually alive - still living a life appropriate for a son of Yaakov.[4]
Since the Midrash juxtaposes the sign that Yosef gave Yaakov regarding the fact that he was physically alive with the fact that he was also spiritually alive, it follows that the two are related.
Simply stated, the very fact that Yosef remembered the section in Torah that he was learning with his father 22 years previously is the strongest indicator that he hadn't forgotten the Torah, and was still righteous.[5]
This matter requires further elucidation. Understandably, the sign that Yosef gave Yaakov proving that he was still alive related specifically to the message that he was vitally alive, spiritually as well as physically. How was this conveyed by mentioning the portion of the decapitated calf?
The section of the decapitated calf reads as follows:[6] "When a corpse is found... in the field, and it is not known who the murderer is.... Your elders and judges must go out.... The elders of the city closest to the corpse must then bring the calf...."
In a spiritual context, a "corpse" refers to one who has ceased cleaving to G-d, the source of life, as the verse states:[7] "You who are cleaving to the L-rd your G-d are all alive today." The reason for the corpse-like state is that the person is "lying in a 'barren field' " - he finds himself in a spiritual wasteland rather than in the "house" of living Judaism.
The Torah then exhorts the elders and judges to do everything in their power to see that such a state of affairs does not come to pass by teaching and providing their fellow Jews with protection against all the spiritual dangers that lurk in the "field."
We can now understand the inner reason why Yaakov was studying this particular Torah portion with Yosef before the lad descended to Egypt - something that was known to G-d, and thus at least unconsciously felt by Yaakov in his soul's essence, that part that always is one with G-d. Yaakov saw fit to study this portion with him because Egypt was the "abomination of the earth,"[8] and Yosef was to be a captive there.
At that time it was necessary to give Yosef an additional measure of spiritual fortitude so that he could remain righteous even in Egypt. Yaakov thus studied with him the portion wherein the elders provide for the spiritual needs of the Jewish people so that they will be able to remain spiritually alive even while in the "field."
Thus, when Yosef sought to show Yaakov that he was still spiritually alive, he employed the sign of the Torah portion that they had studied together - the portion that enabled him to remain righteous even under the most difficult circumstances.
Based on Likkutei Sichos, Vol. XXX, pp. 222-224.
Notes:
- (Back to text) Bereishis 45:27.
- (Back to text) Bereishis Rabbah 94:3, and similarly in Tanchuma, Vayigash 11.
- (Back to text) See also commentary of MaHarzav on the Midrash.
- (Back to text) See Alshich and Klei Yakar on this verse; Shach Al HaTorah and Or HaChayim supra 46:30.
- (Back to text) See also Likkutei Sichos, Vol. X, p. 161.
- (Back to text) Devarim 21:1 ff.
- (Back to text) Ibid., 4:4.
- (Back to text) Bereishis 42:9, ibid., verse 12. See also Koheles Rabbah on the verse (1:4) "And the earth endures forever."
In the Torah portion of Vayigash, we learn that when Yosef finally revealed his identity to his brothers, he told them not to feel too guilty about causing him to be sold into slavery and go to Egypt, for
[1] it was G-d who caused him to go. The purpose of his descent to Egypt was to become its ruler, so that Yaakov and his children would be sustained during the famine.
Yosef then tells his brothers that they should tell their father, Yaakov, that since G-d made him a master over all Egypt, he should "descend to me, do not delay" - Yaakov and his entire family were to hasten to Egypt.
It is thus understood that the descent of Yaakov and his family into Egypt was dependent on Yosef's being the master there. In other words, Yosef said not only that his being sold was a cause for their coming to Egypt, but that by making him a master over Egypt, G-d made it possible for them to "descend" - the purpose of the Egyptian exile could now be realized.
How did Yosef's rule allow the purpose of the exile to be realized?
When G-d told[2] Avraham that his descendants would be subject to "exile in a foreign land where they will be enslaved and oppressed," He also told him: "Afterwards they will leave with great wealth."
This "great wealth" was not meant only as a payoff for their pain and affliction, but was in fact the purpose for their descent in the first place.
Thus we find that one of the reasons[3] for the Plague of Darkness that G-d brought upon the Egyptians was so that the Jews could ascertain where the Egyptians' valuables were hidden. This in turn enabled them to borrow "gold and silver vessels,"[4] i.e., the riches of Egypt, fulfilling G-d's promise of great wealth.
G-d was anxious that this promise be fulfilled in order[5] that Avraham not complain that G-d fulfilled His words with regard to their being "exiled in a foreign land where they would be enslaved," but not His promise that "Afterwards they will leave with great wealth."
This must be understood. When a person finds himself in exile, especially in so harsh an exile as the Egyptian exile, then he is surely ready to forego any and all wealth as long as he can escape.
Indeed, the Gemara states[6] that this is exactly what the Jews said to G-d: "If we could only get ourselves out!" The Gemara relates the parable of a prisoner who is told: "Tomorrow you will be freed and given a lot of money." The individual's response: "Please let me out today; I ask nothing more of you."
Why then did G-d extend the exile in order to fulfill His promise of great wealth? Surely Avraham would have foregone the riches if only his children could leave that bitter exile even one day earlier?
We must conclude that obtaining this wealth was the ultimate reason for the descent into the Egypt. In order to fulfill this purpose, it was necessary that Yosef first rule over all of Egypt, thereby enabling it to obtain the wealth of the entire world.[7] Thus, when the Jews left Egypt they took with them the wealth of the world.
But why was it so important to obtain this wealth?
The descent into Egypt was for the express purpose of refining and elevating the sparks of holiness found there.[8] Through their service during the years of servitude, the Jews elevated the sparks of holiness that were in Egypt and returned them to their source.
The Baal Shem Tov thus interprets[9] the statement of our Sages[10] that "The Torah has sympathy for a Jew's wealth," in the following manner. The Torah has "sympathy" for a Jew's wealth as a Jew's wealth is very precious on high, since within it are found sparks of holiness that are to be elevated.
These very sparks were found within the "great wealth" that the Jews took with them when they left Egypt. It was therefore impossible to leave without first obtaining this wealth.
Based on Likkutei Sichos, Vol. III, pp. 823-825.
Notes:
- (Back to text) Bereishis 45:7-9.
- (Back to text) Ibid., 15:13-14.
- (Back to text) Rashi, Shmos 10:22; see also Shmos Rabbah 14:3.
- (Back to text) Shmos 11:2.
- (Back to text) Berachos 9a, quoted in Rashi, Shmos 11:2.
- (Back to text) Ibid.
- (Back to text) Pesachim 119a.
- (Back to text) See Torah Or, p. 60c.
- (Back to text) See Or Torah of the Maggid, Rimzei Torah s.v. "HaTorah Chosoh."
- (Back to text) Rosh HaShanah 27a.
Mikeitz