From Judah to Judah the Maccabee: The Three Tools That Led to a Historical Change

The Torah portion of Vayigash is about Jacob and his sons going down to Egypt, but it is named "Vayigash" because what caused the turning point is Judah standing before Joseph. Joseph was maneuvering the brothers back and forth with pretexts, and we are not told what he planned next. The Torah only tells us that after 'Judah approached him,' Joseph could no longer restrain himself, and the rest is history.

Like his father Jacob, who prepared to face Esau with gifts, prayer, and battle, Judah used three tools: surrender, an appeal to the heart, and threat.

The Torah hints at Judah's threat with the phrase "Vayigash elav Yehuda." This term typically describes preparing for battle or judgment. One does not "approach" a king; one stands before him and bows. However, the Sages expand on the tone of threat in his words. On the other hand, Judah speaks in terms of surrender: "My lord asked his servants... Your servant my father." Most importantly, he appeals to the ruler's heart, describing the family's suffering.

This is what caused Joseph to move from the position of threatening to one of surrender. He couldn't hold back anymore and burst into tears.

What the Torah teaches us with this description is that the outcome belongs to both Judah and Joseph together. Joseph did not subdue the brothers "to the boards". It was precisely through the bold stance of "Vayigash," combined with surrender, and heartfelt words, that Joseph submitted.

Judah was brave and determined, but he had the strength to submit, which is part of Judah's power of repentance. He initiated this conversation to show both parts: I have the strength to fight, but I also submit before you, I want you to know what's at stake. Joseph didn't initiate surrender; he simply couldn't hold back, because Judah succeeded in his mission.

Thus, we know that the reconnection between Judah and Joseph was done by the will of both, and through mutual recognition of each other's power, so it lasted for hundreds of years, during which there was no tension among the tribes, until the split that occurred during the monarchy. If Joseph had "done a favor" for Judah, it wouldn't have lasted.

The people of Israel began their journey in exile, the Egyptian exile. One of the great dangers in exile is internal division. When there is a united people around a spiritual center, it also helps unity. When children are exiled from their father's table, they are also divided among themselves.

The story of Joseph and his brothers is always read during the Chanukah season, but interestingly, the Torah's portion of Joseph and his brothers is closely connected with the story of the Book of Esther, something that is very prominent in the points highlighted by the Megillah in similarity to the story of Joseph in Egypt. After all, Mordechai and Esther were from Benjamin's line, connected to Joseph.

Both Purim and Chanukah are holidays of exile. Even though the Purim miracle happened at a time when prophecy still existed and entered the Scriptures with divine inspiration, and the Chanukah miracle happened after the removal of prophecy, and the holiday is a rabbinic ordinance, during Chanukah a monarchy was founded in Israel and the Temple stood. However, the division was so great that the Divine Presence did not dwell in the Second Temple (Yoma 21a).

In the face of Haman's decree, the Jews surrendered. If they were distant before and enjoyed Ahasuerus's feast, now they united in surrender, fasting, and repentance, which is what united and brought the miracle. However, in the face of Antiochus's decrees, "invited" by the Hellenists, the Jews used their strength, and the success of the few against the many unified the people and brought the miracle.

Therefore, after the Purim miracle, Israel remained in exile because they were in a state of surrender, while after Chanukah, the people of Israel established a kingdom. But it was a kingdom of audacity, and therefore, the Sages were not pleased with it. It was merely boldness, without submission.

The complete redemption, which we await, will be a combination of both. We surrender and unite due to the great troubles of the birth pangs of the Messiah, but we also awaken to use our strength in light of victories, miracles, and salvations, which are also signs of the Messiah.

To reach out to each other and heal the internal division among us, we need to be like Judah: to know how to submit but also recognize our strength. Because unity born out of humiliation, due to temporary trouble, does not last.