<html><head><meta http-equiv="Content-Type" content="text/html; charset=utf-8"></head><body style="word-wrap: break-word; -webkit-nbsp-mode: space; line-break: after-white-space;" class=""><span class="Apple-tab-span" style="white-space:pre"> </span><br class=""><br class=""><span style="font-size: 22px;" class="">The first three words of the Sidra: <i class="">Vayigash eilav Yehuda</i> mean that Judah approached Joseph to speak to him. The m’forshim bring out that they communicated through interpreters since officially, (the brothers thought) Joseph didn’t speak Hebrew and the brothers didn’t speak Egyptian.<br class=""><br class=""> <br class="">The baal haturim and the m’forshim point out the last letter of the first three words (shin, vov, hey) spell <i class="">shaveh</i> which means “equal.” Judah is implying to Joseph: “I am equal to you. You think you’re a king; I’m also a king.” According to this interpretation, Judah spoke very sharply to Joseph. The Vilna Gaon brings out a fascinating insight on the trope of the first six words which is<i class=""> kadma v’azla r’vi’I, zarka, munach segol.</i> The Vilna Gaon explains that the trope here explains the meaning of these words. <i class="">Kadma v’azla</i> in Aramaic meaning <i class="">kadam v’awzal</i>, he (Judah) stepped forward, <i class="">Yehudah</i> has a<i class=""> r’vi’i</i>, since Judah was the fourth son. So why the fourth son? Because <i class="">zarka</i>, he was going to be thrown out, <i class="">munach segol </i>from being able to rest in Gan Eden. Since Judah cursed himself that if he doesn’t bring Binyamin back, he would be damned in both worlds – in this world and in the world to come. (Segula which means “treasure” from Segol comes to mean here <i class="">Gan Eden</i>). <br class=""><br class=""> <br class="">When the sons finally tell Jacob that Joseph still lives (45:26), the m’forshim resolve a theological problem that arose in parashas Vayeshev (37:35). For there we read about Jacob: “<i class="">and his sons and daughters wished to comfort him and he refused to be consoled</i>.” Isn’t it one of the basic articles of faith to accept God’s judgment and to welcome the comforting offered by others. Why did Jacob refuse? Our Sages sensed this anomaly and gave a brilliant answer, “<i class="">For no condolences are accepted over the living</i>" (see Rashi on 37:35). Yes, Jacob refused to accept condolences because he had a faint ray of hope that Joseph might be alive. A psychologist might explain it as “wishful thinking.” In any event, his ray of hope was vindicated when he found out that Joseph was indeed alive (and that is why he originally refused to accept the condolences offered by all the people).</span><div class=""><span style="font-size: 22px;" class=""><br class=""></span></div><div class=""><span style="font-size: 17px;" class=""><b class="">Hope is being able to see that there is light despite all of the darkness.</b></span> </div><div class=""><span style="font-size: 15px;" class=""><b class="">Desmond Tutu</b></span></div></body></html>