Vayechi: The Message from Pharaoh's Egypt: Look Behind the Scenes

by Rav Hillel Fendel.

We conclude the first Book of the Torah this Shabbat with Parshat Vayechi. Unlike every other portion in the Torah, Vayechi is "closed off," meaning it begins neither on a new line in the Torah, nor even after a break of nine spaces. Why is this? Why is there no break between last week's portion of Vayigash and Vayechi?

Rashi gives two answers. One is that Vayechi begins with Yaakov on his deathbed, seeking not only to bless his sons but also to reveal to them the End of the exile – but it was “closed off” (concealed) from him and he was unable to do so.

The second explanation is also based on the fact that Yaakov's death was near, and once he died, "the eyes and the heart of Israel [Yaakov's descendants] were 'closed' because of the misery of the Egyptian slavery" that began, in a way, with Yaakov's death.

What can be the connection between the suffering of the slavery and Israel's closed, darkened eyes? Rav Chaim Druckman often explained that the meaning is that the children of Yaakov became blinded to the very fact that their Exile, along with its suffering, had begun.

This ties directly into the last verse of the previous Torah portion, which succinctly sums up the Israelites' new situation in Egypt as follows: "Israel dwelt in the land of Egypt, in the land of Goshen, and they acquired a stronghold there, and they were prolific and multiplied greatly." Let us explain the connection between this verse and Israel's oblivion to their new, developing situation.

The classic commentary Kli Yakar (by R. Shlomo Ephraim Luntschitz, rabbi of Prague for 15 years until his death in 1619) explains that this entire verse "is condemnatory of Israel." He says that they never should have put themselves in the position of settling so comfortably in a foreign land: "G-d had decreed upon them that they would be foreigners in [Egypt], yet they sought to be permanent residents there, in a land not theirs. They were so strongly entrenched in Egypt that they did not want to leave, and many wanted to stay even when they were already enslaved."

It is now clear: Because of their attachment to their seemingly good lives in Egypt, they forgot about returning to the Land promised to their forefathers – and did not even notice the suffering that was about to fall upon them.

The parallel to today, and to recent decades, is striking. The Ohr Same'ach, for instance – Rav Meir Simcha of Dvinsk, who died in 1926 – bemoaned in his Torah commentary that there were many Jews in his time who had grown accustomed to their lives and comforts, both spiritual and material, in the Diaspora, forgot their origins, and felt that "Berlin is Jerusalem." This, he wrote, would last for a while – until their lives would be shattered and they would again be exiled. He thus "foresaw" the Shoah that began only some years later, while others of his time did not even realize what was already beginning to happen to them – just as the sons of Yaakov did not realize what was happening to them.

In a similar manner some explain the Fast of the Tenth of Tevet that we commemorated this week. As is known, most of our prophetically-prescribed days of fasting mark one aspect or another of the destruction of the Holy Temple and the Jewish national presence in the Holy Land. The Tenth of Tevet is different: It marks not the destruction, but the beginning of the Babylonian siege on the Holy City, some seven months before the actual razing of the Temple. When the siege started outside the city walls, most Jews did not feel a thing! They went on with their lives as usual – and this raises the question: Why should a day of fasting be instituted for such a non-event?

The answer is as we have said: As we see in the lack of separation between Vayigash and Vay'chi, between the blinding of Israel's eyes and their failure to see and feel the onset of the suffering of Egyptian bondage – the beginning of all tribulations and Exiles is our blindness to what is developing, and our difficulty in realizing our own role in bringing them on.

Let us not repeat the same errors made by our ancestors more than a few times in our history. It should be easier now than ever to grasp that the Diaspora is no longer our home. Not only does the Holy Land and the State of Israel need the entire Jewish nation to return, the returning Jews need the Land and the State!

Never again may we make the mistakes of Bnei Yisrael in Egypt, of the Jews under the Bablonian siege, of our recent ancestors in Europe less than a century ago – and of some Jews living today, in 2026, throughout the comfortable countries of the West.

Vayigash: The First Yeshiva in Egypt

by Rav Moshe Leib HaCohen Halbershtadt, Founder and Director of YORU Jewish Leadership, yeshiva.org.il, translated by Hillel Fendel.

In this week's Torah portion of Vayigash (B'reshit 44,18-47,27), we read of the dramatic reunion between our Patriarch Yaakov and his long-lost-son-turned-viceroy Yosef. One of Yaakov's chief concerns when he moved his family down to Egypt was to ensure that they remain loyal to G-d and their faith.

"Regarding Yehuda, Yaakov sent him to Egypt ahead of the family to point the way…" (46,28)

The Medrash Rabba on B'reshit (95,3) teaches that Yaakov sent Yehuda to establish a Yeshiva there. Why was it so important for Yaakov to do this? Couldn't they all have just gone to Egypt together, and then set themselves up once they got there, both materially and spiritually, with homes, fields, a house for prayer, and a Yeshiva? What was the rush?

When Yaakov first set off for Egypt, we see that he was worried – as G-d told him: "Yaakov, Yaakov: I am the E-l, the G-d of your father. Do not be afraid to go down to Egypt, for it is there that I will make you into a great nation. I will descend to Egypt with you, and I will also bring you back again" (46,2-4).

The Medrash Yalkut Shimoni explains Yaakov's fears and thoughts: "Here I go, leaving the land of my Forefathers, the land of G-d's Divine Presence, going to a land of impurity, to live among the uncircumcised where there is no fear of G-d?!"

Whereupon, G-d said to him, "Yaakov, do not fear – I will go with you!"

Yaakov was very apprehensive that the move to Egypt, and the close proximity to Egyptian culture, would lead to a deterioration in the spiritual state of his children. This could endanger the entire future of Am Yisrael! His descendants might come under the influence of the pagan Egyptian society and be cut off from the Torah of Avraham and Yitzchak! He therefore made sure to establish a Beit Talmud, a house of study, even before the family gets there. It was to be the source for the preservation of the embers, the oven that would maintain the warmth of Judaism and protect his descendants from the spiritual coldness of Egypt. It would be a Yeshiva where Torah will be taught and studied, and set a precedent of Torah study and love of G-d for future generations.

Every Jewish Community Needs a Yeshiva!

As with almost everything that the Torah recounts about our Patriarchs, "the deeds of the Fathers are a sign for the Sons." We learn here that the basis of every Jewish community is a Torah school, whether it be a Yeshiva, Mesivta, day school, kollel, or other. There must be a place where Torah is taught and studied, guaranteeing the future of Am Yisrael everywhere and forever. Every place has its own distinguishing characteristics, but the basis and the objective remain the same in each of them.

The renowned Chafetz Chaim (d. 1933) wrote much about the importance of Yeshivot and Torah study, such as in his work Etz Pri: "Although Torah study is simply the fulfillment of a positive Torah commandment - even the study of the laws of purity and the sacrifices [which are not relevant today when the Beit Mikdash is in ruins] - still, a person's primary area of study must be that which will lead to proper practice and observance of Jewish Law."

The Chafetz Chaim, together with other Torah giants of his generation, exerted great efforts to support Kollels, where budding Torah scholars and rabbis could learn all day, unencumbered by worried of supporting their families. The goal, of course, was to create the necessary conditions that would raise a generation of Torah teachers and Halakhic decisors who would teach their communities correct law and practice.

Public Speaking

Interestingly, the Chafetz Chaim would always encourage his students to learn the art of public speaking. He said that this would be an important and effective way to have influence and make a difference. To this end, he also encouraged them to find Torah sources to help solve problems: "One must primarily acquire expertise in Tanakh (Bible) and Medrash, and to study every problem and find its solution in the Torah or the Rabbinic writings."

He also had this interesting tip: "Speak only about one topic at a time. When you succeed in expressing a good idea, no matter how correct it is – be careful not to ruin it by adding another idea that is related…"

Fire in Russia

Another great disseminator of Torah who founded many Yeshivot throughout Europe was the Alter of Novardok, Rabbe Yosef Horowitz. He once sent four young yeshiva students all the way out to Siberia to found a Torah academy. When asked how he could endanger the spiritual future of the four students in this manner, he answered: "When one takes burning iron to a cold place, the iron indeed cools down – but the fire not only keeps on burning, it gives heat to others. These boys are the fire itself – for the fire of Torah and fear of G-d burns within them – and they will yet give warmth to many others."

[This article in the original Hebrew further expounds fascinatingly on the importance of Yeshivot, with interesting anecdotes and teachings. To read it, send a request to yoruleadership@gmail.com]

Yehuda Challenges Yosef

Parashat Vayigash begins with Yehuda's dramatic and fearless challenge to Yosef, who had just told the brothers that he plans to keep their youngest brother as a slave. According to the Medrash, Yehuda even threatened to kill Yosef if he would not release Binyamin. How can this be, given that just a few verses before, at the end of Parashat Miketz, Yehuda had been very meek, accepting guilt upon himself and offering himself and all his brothers as slaves in exchange for apparently having "stolen" Yosef's precious silver goblet?

My father used to answer, based on the Ohr HaChaim, as follows: Yehuda had until now been under the impression that all of his and his brothers' suffering was due to their sin of having sold Yosef as a slave. He therefore concluded that there was nothing to do about it; G-d was punishing them, period. But once Yehuda saw that Yosef was zeroing in only on Binyamin – who had nothing to do with the sale! – he realized that this was not a Divine punishment, but rather an arbitrary choice by the Egyptians to harass them, in which case it was incumbent upon Yehuda to stand and fight with them!

 [Translator's note: Perhaps this message is particularly relevant today. Some originally may have thought that the intensifying anti-Semitism around the world was rooted in a reaction to perceived injustice in Gaza. Now, however, it is patently clear that the violence and attacks are actually pure hatred and anti-Semitism for its own sake, and it must therefore be fought, as Yehuda threatened, with Jewish pride and strength.]

Miketz: The Lessons of Yosef in Egypt

by Rav Moshe Tzuriel ZT"L, yeshiva.org.il, translated by Hillel Fendel.

The story of Yosef HaTzaddik in Egypt – the imprisoned servant-boy who became second-to-the-king in an instant – is inspiring in many ways. Let us see how he overcame, among many other trials and tribulations, the scorn of the Minister of Drinks; how he took pride in his Hebrew background even though this increased the Egyptians' contempt for him; and how his love for the Land of Israel shone through in all that he did.

The Torah portion of Miketz (B'reshit 41,1-44,17) begins with King Pharaoh's confusion at having dreamt a double dream of skinny cows swallowing fat cows and withered wheat stalks devouring strong ones. The Minister of Drinks remembered Yosef – who had interpreted the minister's own dream for life and prosperity – and recommended him to Pharaoh, in less than glowing terms: "There with us [in prison] was a Hebrew youth, a slave to Potiphar" (41,12).

Rashi explains, in the name of Chazal (our holy Sages): "Accursed are the evil ones, whose goodness towards others is incomplete. He mentioned Yosef in mocking terms, saying he was a foolish youth unworthy of greatness; a Hebrew, who doesn't even know our language; and a slave, about whom Egyptian culture says cannot become a ruler." That is, even when the evil ones try to do a favor, they do so in a miserly way; their heart does not allow them to do so whole-heartedly without casting aspersions upon him.

Let us understand these points that Chazal saw fit to mention in the butler's words. For one thing, why should he call him a youth, given that Yosef was already 30 years old (41,46)? The explanation given by the Matnot Kehunah commentary is that the reference is to Proverbs 22,15, which speaks of the "foolishness of youth;" the butler wished to denigrate not his age, but his character.

Next: Did Yosef truly not speak the local language? The answer is mostly yes, as the Zohar says (Part III, 213b). Yosef purposely made sure not to learn the language, in order to save himself from assimilating into the local culture. He did know a few dozen words that he needed to run Potiphar's household, but not all the nuances of the words. 

Why did Chazal tell us that the butler called Yosef a "Hebrew?" It is well-known that the Egyptians worshiped sheep, and therefore viewed all shepherding and shepherds, as the Israelites were, as nothing less than an abomination (46,34). They couldn't even bring themselves to eat at the same table with the Hebrews (43,32)! It was therefore with evil intentions that the Minister of Drinks referred to Yosef as a Hebrew, in order to pre-empt any thought by the king to promote Yosef to greatness.

The Torah also wishes to tell us here the maliciousness of the butler's sin of ingratitude, so that we may learn to recognize it if we detect it in ourselves. Yosef had done him a great favor, after helping him for years in prison – and even when he then pleaded with him to remember him and ask the king to pardon him, the butler totally put it out of his mind. The Torah tells us, "The Minister of Drinks did not remember Yosef, and he forgot him" (40,23). Why is it emphasized that not only did he not remember him, but also forgot him? Rashi says: This teaches that he forgot him the very same day that Yosef asked to be remembered!

Why did Yosef even tell the Minister of Drinks that he was a Hebrew? In his plea to be remembered, he said, "For I was stolen from the land of the Hebrews, and was wrongfully placed in the pit" (40,15). Wouldn't he have saved himself much grief had he not mentioned that extra detail?

The answer is that Yosef placed his pride in his background, and his love for his homeland, ahead of other considerations. Chazal say that "Yosef acknowledged his Land," and therefore was buried there and not in Egypt where he lived and ruled. What does it mean that he "acknowledged" it? It means that he was thankful for his Land, and took pride in it. [The words for "acknowledged" and for "thanked" are of the same root.]

We find that Yosef's descendants similarly loved Eretz Yisrael. The daughters of Tzlofchad, for instance, requested to receive a share in the Land because of their love for it (Bamidbar 27); they were of the Tribe of Menashe, son of Yosef. In addition, one of our two future redeemers – Mashiach ben Yosef, of the tribe of Yosef's son Ephraim – was chosen for this task because of his love for the Land. Similarly, the Scroll of Esther emphasizes that Mordechai arrived in Persia from the Holy Land not at all out of choice, but because he "was exiled from Jerusalem" (Esther 2,6).

We know that Yosef, when sending his brothers back to the Holy Land to inform their father Yaakov of the good news that Yosef was alive and very well in Egypt, told them: "Do not rush along the way" (45,24). As Chazal explain, this was because "it could lead to vision problems" (Taanit 10b). Why is it that Yaakov himself did not earlier give his sons a similar warning when they set off for Egypt?

The answer is that there is a big difference between one who leaves Eretz Yisrael and one who returns to it. The former will certainly not rush – for why would he hurry to leave a holy place? But there is a definite fear that those who return to Eretz Yisrael would do so with such great happiness and zeal that they might endanger themselves. This is why Yosef HaTzaddik, who loves and appreciates his Land so much, is the one who gave this warning.

How much we have to learn from Yosef HaTzaddik, in his love for the Land of Israel, and more!

Vayeshev: Yosef, His Dreams, and the Importance of Listening

by Rav Netanel Yosifun, Rosh Yeshiva, Yeshivat Orot Netanya, yeshiva.org.il, translated by Hillel Fendel.

It is told about the Tzaddik of Jerusalem, Rabbe Aryeh Levine (1885-1969), that people would come to him, crying about their problems and tribulations – and would exit his house not only in a good mood, but with a sense that their problems had been solved.

A famous psychiatrist was so impressed with these stories of Reb Aryeh that he once asked him, "What is it that you do with these people? How do they end up leaving you in such a better mood?"

Reb Aryeh answered simply: "I just listen to them."

The psychiatrist nodded: "Yes, listening is a great thing."

Another story was told by the writer Yaakov David Abramsky about himself. He said that after his son fell in the War of Independence in 1948, he found himself one night walking aimlessly around the streets of Jerusalem, and at one point just sat down somewhere and started crying bitterly. No one heard him, no one came to comfort him – until suddenly, from across broad Jaffa St. came Reb Aryeh Levine, who warmly placed the writer's hands in his and stroked them to comfort him. Reb Aryeh was the only one in the world who noticed him and his sadness. "Yes, I was still alone," concluded Abramsky, "but I was no longer all by myself." [These stories are recounted in the work by Simcha Raz about Rabbi Levine.]

In truth, there is a great secret here; would it be that we could walk even a bit in the path of R. Aryeh. People simply have a need for someone to listen to them, and primarily – someone who will give them "space."

I've noticed that little toddlers, when beginning to speak, point to something and call it by its name (in baby-talk) – and then wait for the adult to repeat what they said. Even at this young age, they need approval, affirmation, and even respect.

And of course, this does not change much as they grow older. Every person, no matter how old or even strong, needs attention and to be given their space by others.

This can explain an important point in this week's Torah portion of Vayeshev (B'reshit 37-40). We read that Yosef HaTzaddik has two dreams that are not received very happily by his brothers – but there is a big difference as to how he relates them.

He tells the first dream to his brothers (37,5-6), and they rebuke him for seemingly wanting to rule over them. But regarding the second dream, we see that he first tells it to his brothers (verse 9) – but then, surprisingly, he tells it once again (verse 10) to both his father and his brothers!

The questions are clear: Why does he tell the second dream to his father, after he told the first one only to his brothers? And why did he apparently plan at first to tell the second dream only to his brothers, and then decide to tell it to his father as well?

The Response is the Key

It would seem that the explanation lies in how, and if, his brothers react to what Yosef told them. After the first dream, they reacted with rebuke – but at least they heard him and responded to him! It is important to be heard, even if negatively! (And of course, we remember that Yosef HaTzaddik was on an exalted level, as is seen later in his behavior in Egypt, and his needs are not only psychological but also spiritual.)

However, when he recounted to them his second dream, they did not respond at all! He therefore tells it again to his father, so that it will have its place in the world. Again, he is met with a rebuke (verse 10) – but at least he, and the dream, are heard. When the brothers ignored him, this was harder than their anger and resentment.

** This also adds further depth to Yaakov's reaction: "His father guarded the matter" (verse 11) – it was his reaction that preserved it and gave it space.

What Saved Yosef From Sin?

In general, Yaakov gave space to all his sons – and we see that for Yosef, this was exactly what saved him later from a great sin. The Talmud (Sotah 36b) tells us that when Potiphar's wife tried to seduce Yosef, this was a great temptation for him, and according to some opinions, he nearly caved in. For he was only a slave servant, sold by his own brothers – and here she was, the only one who gave him attention, respect and space. But then, as the Talmud relates, this happened: "He suddenly remembered his father, whose likeness appeared to him in a vision and said to him, 'Yosef, the names of you and your brothers will one day be written on the stones of the Ephod [in the Tabernacle] – do you want your name to be erased and instead be remembered as one who frequents harlots?'… He immediately desisted."

That is, at the moment of truth he remembered his father, our Patriarch Yaakov, who knew how to give him his own place among all the other brothers. His name among theirs had its own precious stone, and it was this that enabled him to overcome and be saved from sin. For this incident emphasizes that Yaakov told Yosef, "Let not your name be erased from among your brothers' names! Stay with them and be part of them" – and that is what did the trick." (And again, we emphasize that the specific lesson for Yosef must be upgraded, in that what was important for him was not only superficial respect from others, but the framework of spiritual continuity.)

May we also merit to feel the needs of the people around us, give them space and respect, and thus uplift them!

Vayishlach: Are the Rules of Battle the Same for a Spiritual War?

by Rav Moshe Leib HaCohen Halbershtadt, Founder and Director of YORU Jewish Leadership, yeshiva.org.il, translated by Hillel Fendel.

The beginning of this week's Torah portion of Vayishlach (B'reshit 32,4 - 36,43) begins with our Patriarch Yaakov's preparations for a military clash with his antagonistic brother Esav. After Yaakov divided up his camp into two, he said, "If Esav attacks one camp [of mine] and smites it, [at least] the other one will remain alive" (32,9).

Rashi explains that Yaakov prepared for the impending battle in three ways: He prayed (verse 10), he set aside a gift for Esav (14-16 and 22), and he prepared for war (9).

 The Ramban (Nachmanides) writes that this triplicate strategy is a sign for future generations, "for everything that happened to our Father Yaakov with his brother Esav will always happen to us [his descendants, Israel] with the sons of Esav – and it is appropriate for us to act the same way as the righteous Yaakov acted, by preparing ourselves in these three ways: prayer, gifts, and war methods – to flee and be saved."

This brings us to ask: When we face a spiritual war, are the strategies the same?

Our holy Torah teaches us how we should behave throughout the long years of our Exile. When our enemies come against us physically, seeking to destroy the Nation of Israel, we must follow Yaakov's example and wage the war with the three strategies of prayer, gifts, and combat. But what must we do when we are faced with a spiritual battle, such as against those who wish to separate us from our Torah, those who would ban us from fulfilling mitzvot?

Let us delve further into this week's portion. After Yaakov completed his preparations for the impending encounter with his brother, he transferred his family across the Yabok River, and "remained alone" (verse 25). The Torah then recounts what happened to him next:

"A man wrestled with him, until daybreak. When he saw that he could not defeat Yaakov, he touched Yaakov's thigh, and his hip joint became dislocated… The man said, 'Let me go, for the dawn has broken,' and Yaakov said, 'I will not let you go unless you bless me.' The man said… 'Your name will no longer be Yaakov, but rather Yisrael; for you have contended with G-d and man, and succeeded.'… The man blessed Yaakov there… The sun rose and shone on him [Yaakov] as he left P'nuel, limping" (verses 25-33).  

Why did Yaakov remain there alone and fight with the unknown man? Why didn't he save himself using the strategies he used for the clash with Esav? He could have at least run away!

The answer is that a "spiritual" war like this one against an angel – the heavenly minister of Esav – is very different than a military war. The angel even said that this was a spiritual war: "For you have contended with G-d and man" (verse 29). Spiritual wars – which began here with the fight against Esav's angel, and have continued throughout the generations – require different strategies, and the Torah here teaches what they are.

The Righteous are Careful to Avoid Theft Even in Tiny Amounts
Regarding the verse ‘Yaakov was left alone,’ the Talmud (Tr. Chullin 91a) states that R. Elazar taught that he remained behind to retrieve small jars that he left there – teaching us that for the righteous, their belongings are dearer to them than their bodies. Why? Because they do not engage in theft. (Chullin 91a)

The renowned Ben Ish Chai explains (in his work Ben Yehoyada) that this means that the tzaddikim are careful not to take without permission even the smallest thing that people generally make nothing of, such as a tiny chip from a pile of wood. This is why, he says, that in their own homes, they ascribe great value to their money and possessions and are careful not to waste them – just as Yaakov, who was wealthy, did regarding small jars – in order to teach their households how to relate to others' property, for they see that people's assets are important to them. They see that even the wealthy Yaakov endangered himself to return for small jars – serving as an example never to assume that they may take even small things from other people without permission.

The Main Strategy in Spiritual War: "No Compromises"

This is related to the required modus operandi in a spiritual war. Rashi explains (D'varim 7,12) that there are some mitzvot that are often held in less regard, "light mitzvot that one treads upon with his heels." Just as Yaakov took his important property with him and left the small jars behind, he also placed his great spiritual assets in a "safe place" and then went back to pick up also the seemingly less important deeds and attributes, those that are often forgotten or overlooked. And precisely then, "a man wrestled with him" – the minister angel of Esav, the Evil Inclination; this is precisely where the struggle begins. First the war is over the "light" mitzvot, the small jars.

A spiritual war is not a Divine punishment, but rather a Divine test to see if we truly cleave to the Torah and its commandments – all of them. The main thing in this war is the struggle itself; that's why Yaakov didn't run away, but rather fought the "Esav inclination" straight on, face to face, until final victory. The Torah teaches us here that the spiritual war must be waged without compromise. Yaakov insisted that the angel bless him, meaning, as Rashi explains, "Concede that the blessings I received from my father are mine, and not Esav's." Yaakov demands total surrender from Esav's angel.

And then the Torah continues: "The sun shone on Yaakov … as he limped along," regarding which the Medrash teaches: "It shone for Yaakov's needs, to cure him of his limp," as we read in Malachi (3,20): "The sun of righteousness shall arise with healing in its wings [for you who fear My name]."

The same is true for our spiritual wars throughout history: We will be stricken spiritually, we will lose parts of our nation in these intense wars, and the Nation of Israel will limp away – but when the sun of Torah shines, 'the light of the sun shall be sevenfold the light of the seven days'" (Yeshayahu 20,26). At that time, Am Yisrael will be cured of its spiritual limp, "and the earth will be filled with knowledge of G-d as water covers the seas" (11,9).