The family of Yaakov is at a breaking point. The viceroy has taken Shimon captive, refusing to negotiate with the brothers for more grain until they bring their younger brother, Binyamin, down to Egypt. Yaakov having already grieved over one son, understandably hesitates to send Binyomin.
Suddenly amidst Yaakov refusing to consider their appeals, Yehuda blurts out, “Send the lad with me, ונקומה—and let us arise, ונלכה—and go, ונחיה—so we will live, ולא נמות—and we will not die…I will guarantee him; of my own hand you can demand him." (בראשית מג ח-ט)
With these four words Yaakov relents.
The elaboration in his remarks stating we will rise and go, seems obvious. You can’t go until you stand up and prepare to go. Equally redundant is Yehuda’s assertion ‘we will live and not die.’ If you are alive surely you are not dead.
Additionally, by what right can anyone ever assert they will certainly survive a dangerous challenge. One may certainly, after careful and deliberate calculations, justify taking a risky endeavor. But by what right can one be certain one will certainly survive?
Yehuda’s emphasis ונחיה—we will live, we are taught indicates he was נצנצה בו רוח הקודש—Divine Inspiration flickered within him, somehow becoming ‘apprised’ of what would indeed transpire, a level of prophecy, and that he would indeed succeed.
The Baal HaTurim observes that there only three places in Tanach where this exact form of the verb, ונקומה—We shall arise, appears.
When Yaakov after having survived the likes of Lavan, Esav, and Shechem, he summons his family instructing them, ונקומה—Then let us arise, let us go to Beis-el; I will make there an altar to G-d Who answered me in my time of distress, and was with me on the road that I have traveled. (שם לה ג)
This is the location where he envisioned a ladder ascending heavenward, with Mount Moriah, the ‘gate of heavens’, uprooting and joining Yaakov.
The second ונקומה—Arising, is in the context of Yehuda intending to bring the lad Binyamin to Yosef.
Lastly, the prophet Ovadiah relays G-d’s directive at the end of time, קומו ונקומה—Arise and let us rise up against them in war. (עובדיה א א)
This one-chapter prophecy concludes with the eradication of our last enemy that will herald the final redemption.
And saviors will ascend Mount Zion to judge the mountain of Esav, and the Lord shall have the kingdom.
Clearly this wasn’t an isolated decision, strategizing how best to save the day. In this episode the entire history of Yaakov’s mission in restoring G-d’s presence fully in this world, was contingent on Binyamin being in a pivotal role as part of the masterplan, as it was in the territory of Binyamin specifically that the Temple and Beis-el were situated. The endgame, the eradication of evil in the world and the restoration of G-d’s total dominion were all at play here.
Yehuda’s words ונחיה—we will live, would allude to surviving the famine, but ולא נמות—we will not die, was asserting a world of eternity that would be assured to thrive, culminating in the ultimate תחיית המתים—revival of the dead.
Rav Moshe Dovid Valli, the famed disciple of the Ramchal, asserts that it was Yehuda’s awareness that this was a moment of cosmic import illuminating him with the רוח הקודש—Divine Spirit, that permitted him to state with certainty that he would succeed.
Yehuda expresses אנכי אערבנו— ‘I’ will guarantee, with the word אנכי numerically equivalent to כסא—throne.
Rav Valli explains that this correlates to Yehuda and his tribe’s historical role as kings of the nation, the vehicle for reflecting the kingdom of G-d. Since he understood that role, he knew it was his duty to see at this extraordinary moment an opportunity that could not be missed.
His further assertion, אערבנו—I will guarantee him, מידי תבקשנו—of my own hand you can demand him, has the imprimatur of G-d with the letters of א-מ-ת—Truth, standing out.
There are moments when truth rings out. When our souls flicker with Divine Spirit, clearly directing us.
Rav Zalmy Mintz, renowned and beloved Rebbe in the Mechina of Ner Israel, drew my attention to a remarkable allusion to Chanuka in this passage we always read over Chanuka, that, as he pointed out, resonates with this remarkable message. (Kudos to you!)
Sandwiched within the Yehuda summons, ונלכה ונחיה—we will arise and live, the letters of חנוכה—Chanukah, appear in exact order, although in reverse.
The parallel is astounding. The Chashmonaim too, sensed the cosmic import of the moment, seeing with absolute clarity that it was a moment of Divined Inspiration that compelled them to act regardless of danger.
We recite in Al HaNissim, how G-d:
עמדת להם בעת צרתם—stood up for them in the time of distress.
רבת את ריב—You championed their cause.
דנת את דינם—You judged their claim.
נקמת את נקמתם—You avenged their wrong.
G-d is always standing up for us. Is this not echoed in the role of our earthly manifestation of the kingdom on high, the מלך who emulates the Almighty’s attribute of ונקומה—standing up with courage and faith to the challenge? Is it not the king’s exclaiming ונלכה—We shall go, an emulation of the ultimate King leading the charge? Is it not the king’s assertion ונחיה—we shall live, his instilling within us, as our Father the King, our justification to thrive? Is it not the king’s assertion of absolute faith in the King of Kings’ mission for us, ולא נמות—we will eternally live as a nation in the spirit of the fulfillment of avenging all evil, by promoting כבוד שמים—Honor of heaven in the inspired lives we will live?
There are moments in our lives that beckon us to respond.
May we each hear clearly the call to act in bringing about the Honor of heaven.
Hashem is counting on us!
מי לד' אלי—Who is for G-d, to me!
We will arise!
חנוכה שמח וחודש טוב
באהבה,
צבי יהודה טייכמאן
