Va’yigash – ” And He Approached”

Vayigash | ???? | ” And He approached ” – A Foreshadow of Redemption for the Twelve tribes of Israel and to Increase PEACE in the World.

And Judah approached him… (Genesis 44:18 ) – Approach each other to increase PEACE in the world.

Ya?aqo?, a servant of Elohim and of the Master ????? Messiah, to the Twelve Tribes who are in the dispersion: Shalom – Yaaqob 1 : 1



The eleventh reading from the book of Genesis is named Vayigash (????), which means “and He came near.” The first verse of the reading, which says, “Then Judah [came near] him” (Genesis 44:18). The portion begins with the dramatic unveiling of Joseph’s true identity and his reconciliation with his brothers. It then proceeds to tell the story of the migration of Jacob’s family to Egypt and the rest of the famine years. This Torah portion begins to set the stage for the Egyptian captivity of the sons of Jacob.

The sages say that when Yehudah approached Yosef , and it is describing the 3 things: War, Peace and Prayer.

Said Rabbi Judah: The verb “he approached” (vayigash), implies an approach to battle, as in the verse (II Samuel 10:13), “So Joab and the people that were with him approached unto battle.”

Rabbi Nechemiah said: The verb “he approached” implies a coming near for conciliation, as in the verse (Joshua 14:6), “Then the children of Judah approached Joshua ( Efrayim).”

The Sages said: It implies coming near for prayer, as in the verse (I Kings, 18:36), “And it came to pass at the time of the evening offering, that Elijah the prophet approached…”

Rabbi Eleazar combined all these views: Judah approached Joseph for all three, saying: If it be war, I approach for war; if it be conciliation, I approach for conciliation; if it be for entreaty, I approach to entreat – (Midrash Rabbah)


Redemption and Peace:

Is Yehudah willing to approach Yosef? And Then Yehudah came near unto him(Yosef) … …

And said, “O my master, please let your servant speak a word in my master’s hearing, and do not let your displeasure burn against your servant, for you are like Pharaoh. – Gen 44 :18

On the verse: “FOR THOU ART EVEN AS PHARAOH”: Rabbi Schneerson quotes the source saying that Judah meant to say that Joseph is as powerful as Pharaoh and that Judah acknowledges his authority. Judah acknowledged the authority of Joseph. Because of this Judah merited the Promise in Ezekiel 37, “MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”. The Rabbi says that in order for Judah to bring on the Messiah, to help the Messiah come, and realize the promise given to his seed (“MY SERVANT DAVID SHALL BE THEIR PRINCE FOR EVER”) Judah must first do as the Patriarch Judah did when he CAME NEAR UNTO Joseph and he acknowledged the authority of Joseph and initially was influenced from Joseph.

..Stand up and lift up your heads, because your Redemption is drawing near – Luke 21 : 28

And coming up at that very hour she began to give thanks to Most High and to Speak of him to all who were waiting for the Redemption of Jerusalem

– Luke 2 : 38

We had hoped he was the Messiah who had come to Redeem Israel – Luke 24 : 21

In the Midrash, Rabbi Meir says that Vayigash implies peace. The final letters of the first three words are “equal,” but Rabbi Meir says that the word ????, to approach, implies Peace.

Look toward the mountains, people of Judah! Here comes a Messenger with good news of Peace Nahum 1 : 15

The Righteousness One:

Yohanan(John 1: 1 – 15) bore Witness of The Righteous One – The Foundation of the world, Messiah Ben Yoseph who received the soul of, The Messenger of His Presence – ???? ???? : Isa_63:9 In all their distress He was distressed, and the Messenger of His Presence – ????? ???? ??????? ?????? – saved them. In His love and in His compassion He redeemed them, and He lifted them up and carried them all the days of old.

The Tzaddik (The Righteous one) is also considered “the living Torah,” as the hidden light of G-d. And Our Yeshua, being the Divine Tzaddik ( The Rightoeus one) , represents the goal of the Torah for us. For the goal at which the Torah aims is the Messiah, who offers righteousness for everyone who trusts – Romans 10:4

Bahir 157 – The Blessed Holy One has a single Righteous One (Tzadik) in His world, and it is dear to Him because it supports all the world. It is the Foundation (Yesod).

“As Yeshua approached Yerushalayim and saw the city, He wept over it and said, ‘If you, even you, had only known on this day what would bring you Peace – but now it is hidden from your eyes’” – Luke 19:41-42

You who bring good news to Tziyon, get yourself up on a high mountain;

you who bring good news to Yerushalayim, cry out at the top of your voice!

Don’t be afraid to shout out loud! Say to the cities of Y’hudah,

“Here is your G-d! – Isaiah 40 : 9

“Then, the same day at evening, being the first day of the week, when the doors were shut where the disciples were assembled [alone], for fear of the Jews [Pharisees and the elders], Yeshua came and stood in the midst, and said to them, Peace be with you. – John 20:19

Rabbi Yehuda said, Happy are the righteous, whose coming together brings Peace into the world, for they know how to bring union and approach each other to increase peace in the world. For until Joseph and Judah came near each other, there was no peace. Once they came near each other, Peace increased in the world. Joy abounded above and below, when Joseph and Judah approached each other, and all the tribes joined Joseph.

A week later his talmidim were once more in the room, and this time T’oma was with them. Although the doors were locked, Yeshua came, stood among them and said, “Shalom aleikhem!” (Peace be upon you) John 20 : 26



Genesis 44:18-47:27

Genesis 18: 23-25

Haftarah Portion


Ezekiel 37:15-28 ; Jeremiah 31 : 31

II Samuel 10:13; Joshua 14:6 ;

I Kings 18:3 5- 38

Ha-Berit ha-Hadashah


John 5:1-47 ; Colossi ans 1:1-29

Hebrews 8:8-10; John 20 : 25- 26

Acts 1: 6 ; Philippians 3:13


“Then Judah came near to him” (Beresheet 44:18). Rabbi Elazar opened the discussion with the verse, “You are our father, though Abraham be ignorant of us, and Yisrael acknowledge us not. You, Hashem, are our Father, our Redeemer; Your name is from everlasting” (Yeshayah 63:16).

Our Torah portion opens with Judah’s speech (44:18-34), a turning point for Joseph. Until now Joseph has concealed his true identity from his brothers while putting them through a test of character. Have they changed? Or are they still the same brothers who once robbed him of his freedom, and nearly cost him his life? Judah’s plea, declaring his willingness to give his own life in order to bring Benjamin home to their father, brings the matter to a head. Joseph is deeply moved, and reveals himself with the words: ‘I am Joseph your brother…’ (45:4).

Union of Yosef and Yehudah – Under the Divine Mandate of Mashiach ben Yosef

The theme of the redemption is understood by the prophets books, which speaks about the ultimate union of Yosef and Yehudah.

Yehudah approached Yosef: The Zohar understands their union as symbolizing the approach of the physical world to spiritual world.

The key to the dramatic encounter between Judah and Joseph with which our parshah of VAYIGASH begins is to be found in the Haftara our sages attached to this parshah: Ezekiel’s vision of the joining of the two sticks. One stick the prophet was to inscribe with the names of Judah and the Children of Israel his friends — the kingdom of Torah Law and spirituality under David. The other stick he was to inscribe “to Joseph Tree of Ephraim and all the House of Israel his friends” — secular, assimilated Israelite might: economic, political, military, involvement in the material world. The prophet was to join the two sticks and make them one, signifying that they will become — “One nation in the earth in the mountains of Israel, and one king will be over all of them as King, and they will no longer be two nations and they will no longer be split into two kingdoms. And my servant David will be king over them and one shepherd will be for them all [King Mashiach]. And they will go in My laws and guard My statutes and do them. And they will dwell in the land that I have given to My servant Jacob in which your fathers dwelled, and they and their children and children’s children will dwell upon it forever, and David My servant will be Prince to them forever. And I will cut for them a Covenant of Peace, an eternal Covenant will be for them. And I will give them and multiply them and I will put My Holy Temple within them forever. And My Dwelling will be upon them and I will be G-d for them, and they will be My People. And the Nations will know that I am HaShem who sanctifies Israel that My Sanctuary should be among them forever ” (Ezekiel 37:28) – “AND JUDAH STEPPED FORWARD.” – from Rabbi Avraham Greenbaum

Kol Hator listing 156 aspects of Messiah ben Joseph:

Yosef recognized his brothers, but they did not recognize him — This is one of the traits of Yosef not only in his own generation, but in every generation, i.e., that Mashiach ben Yosef recognizes his brothers, but they do not recognize him. This is the work of Satan, who hides the characteristics of Mashiach ben Yosef so that the footsteps of the Mashiach are not recognized and are even belittled because of our many sins. Otherwise, our troubles would already have ended. Were Israel to recognize Yosef, that is, the footsteps of ben Yosef the Mashiach which is the ingathering of the exiles etc., then we would already have been redeemed with a complete redemption. (Kol Hator, Chapter 2, Aspect #39)

Then all the tribes of the earth will mourn, and they will see the Son of Man coming on the clouds of the sky with power and great glory. He will send out His angels with a great sound of a trumpet, and with a great shout, and they will gather together His chosen ones from the four winds, from one end of the sky to the other.” – Matthew 24:30-31

..but so that he might gather into one the scattered children of G-d – John 11 : 51 – 53 and Messiah Ben Yoseph said: Mat 10:6 but rather go to the lost sheep of the house of Yisrael

In Chabad it is written that Yosef represents learning while Yehudah represents action. Which is greater? In our world, learning is great (Yosef is still higher than Yehudah) because it allows action. In the future it will be action that will be greater. There is another explanation that Yosef is Torah and Yehudah is prayer. The service of G-d from below to above is prayer, while the service from above to below is Torah.

Rabbi Yehuda and Rabbi Chiya discourse on the meeting of the Kings, Judah and Joseph, which symbolizes the union of the Supernal World Zeir Anpin and the Lower World of Malchut.

Rabbi Yehuda began the discussion with the verse, “For the kings were assembled” (Tehilim 48:5): These are Judah and Joseph, who were both kings.

Rabbi Elazar said, “Then Judah came near to him.” Why? He answers, This is how it ought to have been, for he became surety, as it is written, “For your servant became surety for the boy.” The secret is that Judah and Joseph should have approached each other simultaneously, because Joseph is righteous, NAMELY, YESOD OF ZEIR ANPIN and Judah is a king, NAMELY, MALCHUT, THE NUKVA OF ZEIR ANPIN. Therefore, “Then Judah came near to him,” because their coming together produced many benefits for the world, resulted in peace among all the tribes, Peace between themselves BETWEEN JUDAH AND JOSEPH and caused the spirit of Jacob to revive, as it is written, “the spirit of Jacob their father revived” (Beresheet 45:27). Hence, their joining together was needed by all sides, above and below.

This unification is a role of Messiah ben Yosef:

“the unification of Yesod and Malchut” — This is one of the principal missions of Mashiach ben Yosef: To unify heaven and earth, to unify the two meshichim, which means the tree of Yosef with the tree of Judah during the awakening from below with the joining of Jerusalem above ( Galatians 4 : 26) with Jerusalem below by a rebuilt Jerusalem. Then it will be like a city that is united together (Psalms 122:3)

You who bring good news to Tziyon,get yourself up on a high mountain;

you who bring good news to Yerushalayim,cry out at the top of your voice!

Don’t be afraid to shout out loud! Say to the cities of Y’hudah,

“Here is your God! – Isaiah 40 : 9

But the Yerushalayim above is free(“Jerusalem above” is Binah as Jubilee, the symbol of freedom/redemption) and she is our mother – Gal 4 : 26

The relationship Messiah ben Yosef has to the earthly and heavenly realms has to do with his parents and how they are seen as connected to the earthly and heavenly worlds: Mashiach ben Yosef is the miraculous power who will assist every act done when the awakening starts from below, in a natural manner, because he comes from the earth. Mashiach ben David, however, will come from Heaven as revealed by the different aspects of Rachel and Leah, and as known regarding the footsteps of the Mashiach and the revealed end. Mashiach ben Yosef himself is a composite of two aspects: on the one hand, he is Yosef the son of Rachel of the land; on the other hand, he is Yosef son of Jacob from Heaven.

For I ( Word became flesh) have come down from heaven not to do my will but to do the will of him who sent me- John 6 : 38

Joseph Words in Genesis 45:5:

But now, do not therefore be grieved or angry with yourselves because you sold me here; for G-d sent me before you to preserve life. What had been perceived as “bad” by Joseph, at the end, it was all “for the good.”

As we are told:

And we know that all things work together for good to them that love G-d, to them who are the called according to his purpose – Romans 8:28

Talmud, Megilah 25a – Everything is in the hands of heaven except the fear of heaven.

And He Drew Close….

Eleazar ben Judah (c.1165-c.1230), author of the Sefer Rokeach, made the fascinating suggestion that these three steps correspond to the three times in the Hebrew Bible where the word Vayigash, “and he drew close,” is used in connection with prayer.

Three approaches, three prayers , but very different from one another. Abraham prays for justice. Judah prays for mercy. Elijah prays for G-d to reveal himself.

The first is the moment when Abraham hears of G-d’s intention to destroy Sodom and Gemorah and the cities of the plain. “Abraham approached [vayigash] and said: Will You sweep away the righteous with the wicked? . . . Shall the Judge of all the earth not do justice?” (Genesis 18: 23-25).

The second occurs, Joseph’s silver goblet has been found in Benjamin’s sack. Joseph – whose true identity is still unknown to the brothers – says that Benjamin will now be held as his slave. The others may go free. Judah, having given Jacob his personal guarantee of Benjamin’s safe return, now pleads for his release. “Then Judah drew close [vayigash] to him and said: Please, my lord, let your servant speak a word to my lord” (Genesis 44: 18).

The third appears in the great confrontation at Mount Carmel between the prophet Elijah and the 450 false prophets of Baal. Elijah proposes a test. Let each side prepare a sacrifice and call on the name of their deity. The one that sends fire is the true G-d. The 450 prophets do so. They prepare the sacrifice and ask Baal to send fire. Nothing happens. They cry all day, shouting, gyrating, lacerating themselves and working themselves into a frenzy but no fire comes. Then “Elijah stepped forward [vayigash] and prayed: O Lord, G-d of Abraham, Isaac and Israel, let it be known today that you are G-d in Israel and that I am your servant and have done all these things at your command.” Fire descends, and the people fall to the ground, saying: “The Lord, He is G-d. The Lord, He is G-d” (I Kings 18).


“Then Joseph could not restrain himself before all them that stood by him …” (Beresheet 45:1). Rabbi Chiya opened the discussion with the verse, “He has distributed freely, he has given to the poor; his righteousness endures for ever; his horn shall be exalted with honor” (Tehilim 112:9).

And that he [Yahweh] might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory, even us, whom he hath called, not of the Judahites only, but also of the Gentiles ( i.e dispersed ones of Israel). As he saith also in Osee[Hosea], I will call them my people, which were not my people…. – Romans 9:23-25

All The Twelve Tribes cannot be saved unless they are brought back into the unity (Echad). Those of Israel who are “lost” among the nations(Efrayim), the fullness of gentiles(Romans 11:25) must come back into a unity and the reunification with their brethren.

“Israel will not be redeemed until the House of Judah and the House of Israel will be united.”

The subject of Echad (Unity) is Key understanding which the scriptures Says,The concept of Unity is very important to understand by all the tribes of Israel and That is Most Ancient One High of Israel is Echad ( Deutronomy 6: 4). And Even in the prophet book of Zechariah Says: “In that day, the Lord’s name will be one”.

To those who eagerly wait for Him He will appear a second time…….. Heb 9 : 28

This prophecy that will be fulfilled at the appearance of second time of Yeshua our Mashiach and beginning of the Messianic kingdom.

Conclusion :

Joseph (Lost tribes of Israel) and Judah are destined to RE-UNITE : The TWO Nations Back together into ONE nation / ONE people With ONE Shepherd.

The Midrash of Bereshit Rabbah regarding “And he Wept aloud” (Gen 45:2) . Yosef didn’t Make peace with his brothers only through crying, also the Most High doesn’t redeem Israel only through crying .. As it is written: “ They shall come with weeping, and with supplications and i will lead them – Jer 31 :9

The above verse was said regarding the ten tribes as Yosef revealed ( (He shall undo his Egyptian dress) himself to his brothers through Crying hinting that in the future the ten tribes will reveal under the divine mandate of Mashiach ben Yosef as we love to call Yeshua our Mashiach.


“Shalom aleikhem!” ( “Peace be Upon You”) – BeitYaaqov Team

Gaddi – President

A Servant of Most Ancient Holy one of Israel and Disciple of Yeshua HaMashiach

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