The Ox and the Lion

   

 Vayigash is a fascinating Torah portion. I've discovered some new things - for me - and I'd like to share some of them with you:

    When Yehudah approached Yosef, the word used is וַיִּגַּ֨שׁ and not קָרַב, which is the usual word for drawing near. The reason for this is that Yehudah approached with some anger towards his brother, ready to fight if need be. 

    Rabbi Tanchum in his Midrash says a lot of interesting things. (For those unfamiliar with Midrashim, these are like the melody to a song and gives fullness to the information one already has, they do not supply new information and should not necessarily be taken literally. It simply gives a fuller understanding of the text.)

    

    Rabbi Steven Bernstein of blessed memory was the one who pointed us as a class, a few years ago, to Midrash Tanchuma, Siman 5, in connection with this piece of Scripture. It was so interesting, I investigated further!

    The following are excerpts from Siman 3:

R. Joshua the son of Nehemiah posed the query: Who can prevail over an ox? Only a lion. Since Joseph was an ox, as it is said: His firstling bullock, majesty is his (Deut. 33:17), and Judah was a lion, as is said; Judah is a lion’s whelp (Gen. 49:9), who confronted the ox? The lion, Judah, as it is said: Then Judah came near unto him.

R. Judah explained that whenever Judah’s anger increased, two hairs would protrude from his heart, and pierce through his garments. When he wished to intensify his anger, he would place in his mouth a copper coin as large as a bean, which he always carried in his money purse, and would grind his teeth on it. Then his anger would become intense.

R. Simeon the son of Lakish stated: To what may this situation be compared? To two who are wrestling. When one of them realizes that he is about to be defeated, he says to himself: “He is going to defeat me, and I will be disgraced in the sight of all.” What does he do? He kisses his opponent’s hand and the anger of the stronger wrestler is assuaged. Similarly, when Joseph saw that Judah’s anger was mounting, he was afraid that he would be humiliated before the Egyptians, and so he called out immediately: I am Joseph, your brother (Gen. 45:4).

    The following are excerpts from Siman 4:

R. Samuel the son of Nahman stated in the name of R. Jonathan that while Joseph and Judah were quarreling, the ministering angels called out: “Come, let us descend to Egypt and watch the ox and the lion attack each other.” Normally, an ox fears a lion, but in this instance the ox and the lion confronted each other. Jealousy will exist between them until the Messiah comes. Therefore Scripture states: And the envy of Ephraim shall depart.

What did Joseph do? First he stationed watchmen at each of the gates, as described in the portion At the end of two full years (Gen. 41:1). He then seized Simeon and bound him, for it was Simeon who had hurled him into the pit. Furthermore, he wanted to separate him from Levi, lest they conspire together to kill him. Simeon cried out to his brothers: “You permitted this to happen to your brother Joseph, and now you are permitting the same thing to happen to me.” “What can we do?” they asked, “Our people will die of hunger” (if we resist). “Do whatever you wish,” he shouted, “but I challenge anyone to imprison me.”

Then Joseph sent a message to Pharaoh, saying: “Send me seventy of your most powerful men, for I have apprehended some highwaymen, and wish to put them in chains.” He sent them at once. Joseph’s brothers understood what he intended to do. Joseph told the powerful men: “Carry this man into the prison, and bind his feet in chains.” As they were approaching him, Simeon let forth a roar, and when they heard the sound, they fell to the ground, and their teeth were shattered: The lion roareth, and the fierce lion howleth—yet the teeth of the young lions are broken (Job 4:10).

Manasseh, Joseph’s son, was sitting at his side at the time. His father turned to him and said: “Arise, you must do it.” Manasseh arose at once, struck a single blow, dragged Simeon into prison, and put him in chains. Whereupon Simeon called out to his brothers: “Would you say this was the blow of an Egyptian? It is none other than the blow of one from our father’s house.” When Joseph’s brothers saw that Manasseh was able to drag Simeon into prison and bind him with chains, they became terrified.

[Benjamin speaking] “From the day my brother Joseph disappeared, my father forsook his bed, and sat and slept only on the ground. Furthermore, whenever I saw my brothers sitting side by side, while I was forced to sit alone, my eyes welled up with tears.” At that moment, Joseph’s compassion toward him was stirred, as it is said: And Joseph made haste; for his heart yearned for his brother (Gen. 43:30). R. Nahman the son of Isaac explained: He then arranged a banquet for them at which he decided to have Benjamin sit at his side, but he did not know, at first, how to accomplish it. Whereupon, he took the goblet, struck it, and said to them: “I was of the opinion that Judah was the firstborn, since he was the first to speak, but now I discover that Reuben is the firstborn, and that Judah is simply a garrulous individual.” And he sat Reuben at the head of the table. Then he took the goblet once again, struck it, and told Simeon: “Sit alongside of him, for you are the second son.” He likewise seated Levi, Judah, and all the rest according to their ages. Then he took the goblet once again, struck it, and declared: “I have discovered through this cup that you are all the sons of one father, but that your father had a number of wives.” He then told Dan and Naphtali to be seated according to their ages. At last, only Benjamin remained unseated. “I see that this one had a brother, from whom he is separated, and that he is an orphan. I too had a brother from whom I am separated. He is an orphan, and I too am an orphan. Let him come and sit beside me.” And he sat him at his side, as Scripture says: And they sat before him, the firstborn according to his birthright, and the youngest according to his youth (Gen. 43:33).

Here is Siman 5 in its entirety:

Another comment on Then Judah drew near unto him. He came near him and said huskily; “Oh, my lord, do not transgress the laws of justice because of us. Let thy servant, I pray thee, speak a word in my lord’s ear” (Gen. 44:18). It would have been more fitting if he had said: “in the presence of my lord.” Hence these words teach us that he spoke both harshly and gently.

“For thou art even as Pharaoh (ibid.). Your master, Pharaoh, loved women and wanted to possess them, and so you longed to have Benjamin as your servant, when you saw how handsome he was. *Pharaoh is accused in Jewish tradition of sexual perversion. See Ginzberg, Legends of the Jews 2:103; Bereshit Rabbah 93:6. He implies that Joseph is like Pharaoh in that regard.

Another comment on For thou art even as Pharaoh. Just as you and Pharaoh are highly esteemed where you reside, so we are highly esteemed where we dwell.

My lord asked his servants (ibid., v. 19). That is, he said to him: “From the very outset you practiced subterfuge toward us. Men have come to Egypt from numerous provinces to purchase grain, but you did not ask them, ‘Perhaps you have come to marry our daughters, or maybe you want to wed our sisters.’ Nevertheless, we withheld nothing from you.”

Joseph retorted. “Why do you speak in behalf of all your brothers? I have discovered through this cup that you do have older brothers, and that you are, indeed, a garrulous creature.” Judah replied: “What you see is correct, but I am compelled to speak because I pledged myself as a surety for my brother.” “Then why were you not surety for your brother when you sold him to the Midianites for twenty pieces of silver, and why did you distress your father by telling him Joseph is without doubt torn to pieces (Gen. 37:33)? Joseph did you no evil, but this one sinned in stealing the goblet. Go tell your father: The rope has followed after the bucket.”

When Judah heard this he cried out bitterly in a loud voice: How shall I go up to my father, if the lad be not with me? Lest I look upon the evil that shall come on my father (ibid. 44:34). Whereupon Joseph said: “Come, let us consider the matter between us. Tell me what you think and present your arguments.”

Judah said forthwith to Naphtali: “Go and count the number of central markets in Egypt.” He hurried away, and on his return informed Judah that there were twelve markets in Egypt. Judah told his brothers: “I will destroy three of them, and each of you will destroy another. Do not permit a single soul to survive.” His brothers retorted: “Judah, Egypt is not Shechem. If you were able to devastate Egypt, you would destroy the entire world by doing that.” From that moment on Joseph was no longer able to restrain himself.

R. Samuel the son of Nahman remarked: Then Joseph placed himself in an extremely precarious position, for if his brothers had killed him, not a single person would have been aware of it. Why did he say: Cause every man to go out from me (Gen. 45:1)? Joseph had said to himself: “I would rather die than shame my brothers before the Egyptians.”

Judah railed at Joseph: “You know that from the very beginning you brought false charges against us. First you said to us: You are spies. Then you charged: You have come to see the nakedness of the city. And finally you declared: “You have stolen my cup. I swear by the life of my righteous father, and you may swear by the life of the wicked Pharaoh, that if I should draw my sword from its sheath, I will fill Egypt with corpses.” “Draw your sword from its sheath,” Joseph retorted, “and I will wrap it around your neck.” Judah replied: “If I but open my mouth I will consume you.” And “If you open your mouth, I will stuff it with a stone,” retorted Joseph. Then Judah asked Joseph: “What shall we tell our father?” “Tell your father, Joseph told him, “that the rope has followed the bucket.”

Judah said to him: “You have judged falsely.” And Joseph replied: “Did you not judge your brother falsely when you sold him?” Judah answered: “The fire of Shechem burns in my heart.” And Joseph said: “I will extinguish the fire that burns within you for your daughter-in-law Tamar.” “I am consumed by anger, and no one believes me,” cried Judah. And Joseph retorted: “I will break your anger.” “I shall go out,” said Judah, “and dye the marketplaces of Egypt in blood.” “All your life,” replied Joseph, “you have been dying things in blood, even as you and your brothers dyed your brother’s coat of many colors in blood and then told your father: Joseph is without doubt torn in pieces (ibid. 37:33).”

When Joseph realized that they had agreed to destroy Egypt, he said to himself: “It is better to make myself known to them than to risk the destruction of Egypt.” And he said to them: “You said, did you not, that this one’s brother is dead? The fact is that I have purchased him. I will summon him and he will come to you.” He began to call out: “Joseph son of Jacob, come to me, Joseph son of Jacob, come to me, and speak to your brothers who sold you.” They stared into every corner of the house, until Joseph said to them: “Why do you look all around you? I am your brother Joseph.” They all fainted at once, unable to reply.

R. Yohanan declared: Woe unto us on judgment day, woe unto us on the day of rebuke, for if Joseph could cause them to faint by saying “I am your brother Joseph,” what will happen when the Holy One, blessed be He, arises to judge us, since it is written about Him: Who may abide the day of His coming? And who shall stand when he appeareth? (Mal. 3:2), and For no man shall see Me and live (Exod. 3:20)? If a mere human could confound his brothers, how much more so will we be confounded when the Holy One, blessed be He, examines us concerning our arrogance toward the commandments and our transgressions of the Torah.

Then the Holy One, blessed be He, performed a miracle by restoring their souls to them. Joseph said: “Behold, your eyes see, and the eyes of my brother Benjamin, that it is my mouth that speaketh unto you (Gen. 45:12); for I am speaking to you in Hebrew.” They would not believe him until he bared his body and showed them the sign of the covenant (i.e., his circumcision). Why was all that necessary? When he (was sold into slavery and) left them, he did not possess any signs of maturity but now he stood before them like a king, with the mark of maturity upon him (his beard).

When at last they recognized him, they sought to kill him. An angel descended and scattered them to the four corners of the room. At that moment, Judah screamed so loudly that all the walls of Egypt toppled, all the animals of Egypt gave birth prematurely, and Joseph and Pharaoh tumbled from their thrones. Their teeth fell out, and the heads of the powerful men standing at Joseph’s side were reversed and remained so until their deaths, as it is said: The lion roareth, and the fierce lion howleth—and the teeth of the young lions are broken (Job 4:10). Hence Scripture says: The voice thereof was heard in Pharaoh’s house (Gen. 45:16). The voice here refers to the voice of Judah, as it is said: Hear, Lord, the voice of Judah (Deut. 33:7).

When Joseph saw that they were extremely embarrassed, he said to them: Come near to me, I pray you (Gen. 45:4). As each one of them approached, he kissed him and wept with him, as is said: And he kissed all his brethren, and wept upon them (ibid., v. 15). Just as Joseph comforted his brothers while they were weeping, so the Holy One, blessed be He, will redeem Israel while she weeps, as it is said: They shall come with weeping, and with supplications will I lead them; I will cause them to walk by rivers of waters, in a straight way wherein they shall not stumble (Jer. 31:9).

What a story!

    When Yehudah and Yosef bumped shoulders here, it was, mystically, the meeting of the two Messiahs - Messiah Ben Yosef and Messiah Ben David.

    We know that Yosef is a type and shadow of Messiah Ben Yosef, and even though there is great denial of this from certain quarters, this fact is to be found throughout Jewish texts. The Chafetz Chaim even alludes to it representing God speaking to Israel.

    I hope this creates in your mind a pathway to think more deeply about this story in the Torah. All the stories in the Torah are the mere outer garments. For us to find the hidden treasures that God wants us to discover, we have to dig a little. He loves it when His children show themselves approved by studying His Word.

    If this is too much for you, it's ok. Just set it aside for now. If and when the right time comes for you to make your own unique discoveries in the Torah, God will bring it about.

Many blessings for a wonderful evening!