As the hunger devastates Egypt and its surroundings, Egyptians run out of money to buy food from Yosef and offer their land, property, and even themselves as payment in exchange for food. The Torah tells us that Yosef then brings this collected riches to Paroh’s house (47:14). What is the significance of the Torah telling us that Yosef brought Paroh’s wealth to him?

The Ramban explains that Yosef did not hoard anything for himself, maintaining the integrity that got him to his position in the first place. Paroh and the people of Egypt admired his honesty and morality, even though they traded their wealth for food. Yosef’s integrity was especially notable because it was based on Torah values, a trait worthy of imitating.

In this week’s Parsha Yakov and Yosef are finally reunited, after 22 years apart. The Torah records their emotional embrace, telling us that “he fell on his neck and cried on his neck for a long time” (46:29). Who cried on whose neck? From this description, it appears like only one of them cried. Why would only one of them cry?

Rashi helps us out by explaining that Yosef cried while Yakov said Shema as a thank you to G-d for the joy he’s feeling. Rabbi Benzion Shafier explains that Yakov used the joy of seeing his son and of finally understanding G-d’s plans as an opportunity to thank G-d for His thoughtful orchestration of his and all our lives.

In life, it often takes a disruptive event to make us reach those “aha” moments, but what we do with those disruptions is up to us. While Yosef reveled in the emotion itself, Yakov was able to harness that joyful disruption and turn it into a meaningful, spiritual lesson, one that recognizes G-d’s direction in everything that happens, not just the outlier events. May we merit many joyful disruptions in our lives, coupled with personal growth.

After Yosef revealed himself to his brothers in Parshat Vayigash, the brothers travel back to Yakov (Jacob) to relay the good news. After momentary disbelief, Yakov’s spirits are lifted (45:27) and the next Passuk relates that Yisrael immediately informed everyone that he will go see Yosef before he dies (45:28).  Why did the Torah call him Yakov in one Passuk and Yisrael in the very next verse? Furthermore, in Pessukim (verses) 46:2, 46:5 and 46:8 the names Yisrael and Yakov are both used. Which is it, and why the variance?

Rabbi Shimon Klein (etzion.org.il) suggests that the name Yakov reflects a human perspective dealing with natural human and grounded interactions, while Yisrael expresses a higher destiny, meaning and perspective, a name declared by G-d Himself. Once Yakov realizes that Yosef was alive, he realized that there was a higher purpose that was now set in motion, and that a nation was being formed, as “Bnei Yisrael.” G-d then address’s Yakov’s mortal fears of leaving a land he was told not to leave (46:2), reassuring him that a great nation will emerge. Then the newly minted nation carried Yakov to Egypt for the next stage of their journey (46:5).

The whole is always bigger than its parts, and a group functions better than individuals. Our Parsha takes it a step further: A higher purpose not only transforms us when we’re together, it transforms us as individuals as well. G-d told Yakov (46:2) that he, as Yakov, should not be afraid of the challenges that lie ahead. We as individuals should not be afraid of life’s challenges, for a higher purpose not only unites us as a people, but empowers us as individuals.

In this week’s Parsha, Vayigash, Yosef finally reveals himself to his brothers, after making sure they didn’t harbor any resentment. As Rabbi Haber points out, what’s more amazing is that Yosef forgave his brothers, after being stuck in a dangerous pit crawling with poisonous snakes, screaming out for help while catching a glimpse of his brothers sitting down to break bread, ignoring his pleas for mercy. If one’s brothers sold them as a slave, would they ever be able to forgive them, kiss and embrace them, and adhere to all the families’ laws and customs after they caused you such profound pain? Yosef did all of these things. He didn’t assimilate; he didn’t become an anti-Semite. He defied every law of human nature. How?

Rabbi Haber goes on to explain that Yosef was empowered by one sentence: “You didn’t send me here, G-d did” The fact is they did send him there, but from Yosef’s perspective that was something THEY had to deal with. As far as Yosef was concerned, it was all an act of G-d. He was not the judge, he was a brother and he was a Jew. He would act like a brother and he would act like a Jew.

We can learn SO much from Yosef today, if we could just memorize and adapt one line into our lives – “it wasn’t you that sent me here; it was G-d” – we’d all be closer to all our “brothers”, and we’d all be better Jews.

When Yosef sent his brothers to bring his father, Yaakov, the Sifornu implies that Yosef urged them to hurry and bring Yaakov down “so he could be happy to see.” What should Yaakov be happy to see? Some commentaries explain that Yosef stressed his position of power because he wanted to reassure his father that he could care for him and provide for his needs. But that doesn’t explain why Yaakov would be “happy” with what he would see in Egypt.

Perhaps, it is true that Yaakov would be unimpressed by honor and power, and the ability to care for Yaakov wasn’t an enticing thought because G-d always provided for him. It may be, though, that this message was exactly what Yaakov needed to hear. Yosef’s brothers had been jealous of him all those years ago. They were insulted by his visions of grandeur and this strife led to his sale into slavery. If Yaakov were to go down to Egypt to see Yosef, he might fear suffering a continuation of this animosity. That is why Yosef sent the message he did. When the brothers would tell their father that Yoseph had in fact ascended the throne, and when they would recount all that had transpired, Yaakov would be able to see from their expressions and tones of voice that they had repented of their jealousy and would now be able to live in peace. To see his twelve sons living together in harmony was something that would undoubtedly give him great joy, and he would rush to see it.

Additionally, it was important for the brothers themselves to be able to get past their earlier pettiness by proving to themselves that they could speak of Yosef’s prestige and not feel bitter, just as they were happy and didn’t feel jealous when Binyamin received more than they did. Yosef knew that they might still suspect themselves of jealousy with regard to him, and this way he enabled them to see that they had indeed overcome the obstacle and were better people than before.

In this week’s Parsha, Vayigash, Yosef finally reveals himself to his brothers, after making sure they didn’t harbor any resentment. As Rabbi Haber points out, what’s more amazing is that Yosef forgave his brothers, after being stuck in a dangerous pit crawling with poisonous snakes, screaming out for help while catching a glimpse of his brothers sitting down to break bread, ignoring his pleas for mercy. If one’s brothers sold them as a slave, would they ever be able to forgive them, kiss and embrace them, and adhere to all the families’ laws and customs after they caused you such profound pain? Yosef did all of these things. He didn’t assimilate; he didn’t become an anti-Semite. He defied every law of human nature. How?

Rabbi Haber goes on to explain that Yosef was empowered by one sentence: “You didn’t send me here, G-d did” The fact is they did send him there, but from Yosef’s perspective that was something THEY had to deal with. As far as Yosef was concerned, it was all an act of G-d. He was not the judge, he was a brother and he was a Jew. He would act like a brother and he would act like a Jew.

We can learn SO much from Yosef today, if we could just memorize and adapt one line into our lives – “it wasn’t you that sent me here; it was G-d” – we’d all be closer to all our “brothers”, and we’d all be better Jews.

Aliya Summary: While Joseph supplied his family with food, the rest of Egypt was in a desperate plight. First they expended all their money in exchange for food that Joseph sold them. Then their money ran out, and they paid for provisions with their cattle. Finally, when they had no money or chattel left, they sold their land and themselves to Pharaoh into servitude in exchange for provisions. Meanwhile, in the land of Goshen, Jacob’s family prospered and multiplied exceedingly.

Yosef did two things because of his sensitivities – he segregated his family from the rest of Egypt so that others wouldn’t see how nicely they were living, and he also gave them food as it was needed (47:12), and not in excess. This is derived from the words “according to the young children”.

Aliya Summary: Jacob arrived in Egypt, to the province of Goshen that Pharaoh had allotted his family. Joseph went there to greet his father. Joseph prepared his family for meeting Pharaoh, and instructed his brothers to tell Pharaoh that they are shepherds, who only wish to tend to their flocks in Goshen until the famine ends. Indeed the brothers followed this script, and Pharaoh acceded to their request. Jacob was then brought before Pharaoh, and Jacob blessed him.

When at long last they met, Yaakov and Yosef reacted very differently. Yosef fell on his father’s neck (hugged?) and wept for a long time, while Yaakov recited Shema without crying, and then expressed the joy of seeing Yosef’s face again. Both were obviously happy, but while Yosef’s joy was raw, Yaakov’s was more acute and directed. He was able to pinpoint what he was most happy about – seeing on Yosef’s face that he was still alive. What about Yosef’s face showed him that he was still alive (more alive than he already knew Yosef was)? Or Hachaim explains that Yaakov was concerned that all the time in Egypt might have made Yosef change his ways away from Judaism, but when he saw his face (and eyes), Yaakov could tell that Yosef hadn’t changed at all, and was still as righteous as he was 22 years ago. Faces tell a lot more than we think…

Aliya Summary: This Aliya names the seventy members of Jacob’s family that went to Egypt.

OU’s Torah Tidbits points out that the “whole world” that came from No’ach was 70. We now find the same number here in Yaakov’s descendants. While their 70 became the Nations of the World, our 70 became the Jewish People. There is clearly something about adversity that brings people together, in this case to form a nation. As much as we dislike and avoid adversity, it has its purpose and benefits.

Aliya Summary: Jacob and his entire family left Canaan and headed to Egypt. En route they stopped in Be’er Sheva, where G‑d told Jacob not to fear going to Egypt, for it is there that he will be made into a great nation. Furthermore G‑d told him: “I will go down with you to Egypt, and I will also bring you up.”

On his way to see Yosef, Yaakov stops to offer sacrifices to “the G-d of his father Yitzchak”. It’s a strange reference to Yitzchak, but an important connection. Yaakov must have realized the connection between the deceit he perpetuated against his father to receive Esav’s blessings, and the deceit of Yosef’s apparent death. Although completely justified, Yaakov was punished for causing his father such pain, and this offering might have been his repentance. Yaakov listened to his mother by deceiving his father, did the right thing for the future of the Jewish people, and yet he had to repent. How much more so should we repent when we do something we shouldn’t…