In Parshat Vayigash, the Torah dramatically records how Yakkov received the startling news that Yosef had survived and ascended to the leadership of Egypt. At first, Yaakov, told of the facts alone, was skeptical- "va-yafeg libo ki lo heemin lahem"(45:26). However, upon further elaboration that included "divrei Yosef asher diber aleihem", as well as viewing the "agalot asher shalah Yosef laseit oto"(45:27), Yaakov became convinced that the information was authentic. His response reflects a spiritual revival - "va-techi ruach Yaakov avihem". Moreover, the Torah registers a return of Yaakov to his "Yisrael" persona - "Vayomer Yisrael rav od Yosef beni chay"(45:28)- which had apparently been suppressed during almost the entire period during which he had mistakenly mourned for Yosef. [The lone exception, which reinforces this insight, is found in the verse that conveys Yaakov's heroic determination to overcome his personal misgivings about separating from Binyamin when faced with the prospect that his entire family, and by extension, the legacy of all "benei yisrael", would be jeopardized (43:11).]. Chazal (Rashi, 45:27) suggest that Yaakov's total change of heart resulted from a signal sent by Yosef through the "agalot", signifying the last halachic topic that the father and son had studied together, eglah arufah. Considering the radical transformation accomplished by Yosef's method of communication, it behooves us to try to better understand the significance of the message from son to father.
On a basic level, it is possible that the very fact that the pragmatic and powerful ruler of Egypt still identified himself as the young, idealistic dreamer-child who had studied with his father duly impressed Yaakov. That Yosef still communicated with and through Torah categories after having been absent from the environment of Yaakov's home for so long, was even more striking. Yaakov could not have assumed until this communication that his own impact upon his favorite son had endured. By accenting the sense of continuity with the past notwithstanding the tremendous changes that had befallen him, Yosef was able to convey something of the overriding sense of "demut deyukno shel abba" (the impact of his father's image) that had sustained him throughout his exile from his family (Rashi, 39:11). In the episode in which he was tempted by the wife of Potiphar, Yosef was fortified by his father's image not only in his ability to face the challenge but also in his ability to place the issues in proper perspective by accenting the interface between bein adam lamakom and bein adam la-haveiro elements: "eineno gadol babayit hazeh mimeni...vehatati le-Elokim." Later, Yosef again establishes his unequivocal religious commitment: "zot asu ve-cheyu, et ha-Elokim ani yarei"(42:18)
Perhaps Yosef's subtle message to his father was even more specific and profound. The theme of eglah arufah projects an idealistic theme that projects the concept of brotherhood and an extraordinary commitment to collective responsibility among Jews. When an anonymous body is discovered, the elders are obligated to declare "yadeinu lo shafchu ha-dam ha-zeh, ve-eineinu lo rau".(Devarim 21:7) Chazal (Sotah 45b) explain that although the elders are certainly not direct suspects in the crime, they are also not necessarily completely beyond reproach in a more indirect sense, as they might have provided shelter or sustenance that might have prevented the victim from becoming a vulnerable target. It is reasonable to assume that Chazal also intended to impose responsibility on the religious leadership for the total moral and spiritual climate that prevails in their sphere of influence, and that may have indirectly contributed to the crime.
Yosef had been rebuked by Yaakov for the apparently insensitive way in which he had conveyed his dreams to his brothers (Bereishit 37:10). He had been blamed, at least partially, for the poisoned atmosphere between them (Rashi, 37:10). It may have been no coincidence that, according to Chazal, the last halachic topic that he studied with his father focused on the extraordinary obligation of brotherhood that defined moral responsibility in much broader and ambitious terms. He was then sent to seek out and reconcile with his brothers- "lech na reeh et shelom achechah...et achai anochi mevakesh"(37:14,16), undoubtedly also with the goal of implementing this ideal halachic vision. In response, Yosef was subject to brutal and vicious treatment by the brothers with whom he sought to reconcile. Whatever their self-justification, their unacceptable tactics constituted a "bechiyah le-dorot", reflecting the polar opposite of the eglah arufah theme. Was it possible that Yosef, having experienced all of this in the context of "et achai anochi mevakesh", could still be faithful, even sensitive to the extraordinary values of empathy and responsibility exemplified by the theme of eglah arufah?
According to Chazal, Yosef was, indeed, held to an exalted standard of empathy. The midrash notes the link between the description of Yosef as "yefeh toar ve-yefeh mareh"(39:6, Rashi) and the episode of the wife of Potiphar- " va-yehi achar ha-devarim ha-eileh..."(39:7). The suggestion is advanced that because Yosef momentarily allowed himself the luxury of focusing on himself and on his own good turn of fortune, losing sight of his father's suffering, he brought upon himself further challenges and misfortune. This perspective is all the more remarkable considering that Yakkov's despair was merely a byproduct of Yosef's victimization.
This extraordinary standard was ultimately evident in his actual encounter with his brothers. "Vayaker Yosef et echav ve-hem lo hikiruhu"(42:8). Rashi cites the midrash on this verse that indicates that he was able to relate to them with compassion when he exercised power over them notwithstanding the fact that they had gratuitously behaved viciously to him when they were in control.
Chazal argue that Yosef manipulated his brothers specifically so that they would come to grips with the enormity of their betrayal and so that they would become cognizant of this concept of empathy and responsibility. Thus, they were ultimately motivated to declare: "ashemim anachnu...rainu tsarat nafsho be-hitchaneno eileinu ve-lo shamanu."(42:21) Ramban and other commentators explain that the expression "asheimim" and the broader focus on their insensitivity reflects their guilt about their inhumane tactics beyond even their decision to treat Yosef as a rodef.
When Yehudah was able to forcefully articulate the theme of arevut and express total empathy with his father(44:31-34)-"ki avdechah arav et hanaar mei-im avi...ki eich aaleh el avi...pen ereh ba-ra asher yimatsei et avi... "- the process that Yosef had put into place had come to fruition.
When the reunion between the brothers finally takes place, Yosef is overcome with emotion that flows from his sense of brotherhood and empathy (45:1-4). He proceeds to protect his brothers from any hint of embarrassment, notwithstanding their previous attitude toward him and although he has little evidence that they will reciprocate his sensitivity or responsibility (Rashi, 45:1).
When he sends them to Yaakov, he admonishes them: "al tirgazu ba-derech"(45:24), which according to one view in Chazal (which Rashi also cites) is designed to secure the atmosphere between them by ensuring that they will not engage in recriminations regarding their crime against Yosef. Even in this context, Yosef is ever sensitive that the environment be conducive to harmony and brotherhood.
The message of eglah arufah allowed Yaakov to overcome his skepticism not only regarding Yosef's physical survival, but with respect to his spiritual persona, as well. The hint to their last study session conveyed to Yaakov that the memory of that lesson had endured and continued to impact upon the adult Yosef notwithstanding all of the trauma and adversity that he had undoubtedly experienced and encountered. Apparently the naive, dreaming idealist torn from his family had not evolved into merely a seasoned and hardened political survivor capable of expert manipulation (as exercised on his brothers previously). Yosef had in fact, despite his ordeal and perhaps also because of his ordeal, evolved into an extraordinarily idealistic religious personality fully committed to the teachings of eglah arufah. Yaakov was spiritually uplifted by this realization- "vatechi ruach Yaakov". Of even greater significance, this discovery returned "Yisrael" to Klal Yisrael. This was only fitting as these values truely embody the unique religious ambition of Klal Yisrael.
With a sense of greater confidence that the basic, yet ambitious themes embodied by eglah arufah could thrive even outside of eretz yisrael with the proper kind of commitment and education (though the actual institution of eglah arufah is restricted to the ideal setting of eretz yisrael. see Rambam, Hil. Rotseach 10:1), Yaakov was better able to acquiesce to the Divine plan and to proceed to Egypt. The initial plan of a visit- "eilchah ve-erenu be-terem amut"(45:28), was replaced by a longer blueprint that was sanctioned by Hashem but that invoked Yosef's role: "anochi eireid imchah mizraymah ve-anochi aalechah gam aloh ve-Yosef yashit yado al einechah" (46:4). Yaakov undertakes the trip, a new and difficult odyssey for Klal Yisrael, precisely by mounting the physical symbols of Yosef's critical self-revelation "bagalot asher shalach Paroh lasait oto".