Who Sent the Wagons to Jacob?

In this week’s Torah portion, Vayigash (Genesis 44:18-47:27), we read of Joseph’s descent to Egypt and his rise to leadership, we read that during the famine wagons full of supplies were sent to Jacob in the land of Canaan.

The issue of who sent the wagons to Jacob is especially relevant since the Torah tells us that when Yaacov “saw the wagons Joseph sent, his spirit was revived" (Genesis 45:27). Our sages explain that when Jacob saw these wagons, he took this as a sign that Joseph was alive. However, a few verses earlier in Genesis 45:21, the Torah states that Pharaoh sent the wagons and later in Genesis 45:27, it says it was Joseph who sent the wagons. If it was Pharaoh who sent the wagons how could Yaacov say it was Joseph who sent them?

There are several answers to this question. One of the most straightforward explanations is found in a Jewish mystical text. The Zohar explains that although Pharaoh gave the command to send the wagons, it was in response to Joseph’s request that he made in his role as Pharaoh’s advisor.

How did wagons provide a sign to Yaacov that Joseph was alive? The biblical commentator Rashi says the wagons were a sign because the word for wagons [עגלות–agalaos], is similar the word for calf [עגלה–eglah]. This was a reference to the Torah lesson Yaacov was studying with Joseph before he left to encounter his brothers. The topic of their lesson was the laws of the עגלה־ערפוה–eglah arufah (Deuteronomy 21:1-9). The Torah teaches that if a slain man is discovered in an open area and the killer is unknown, the law requires that the elders of the nearest town, in an act of penitence, slay a young calf and break its neck and testify that they did not contribute to the person’s death.

If the Torah hadn’t been given yet, how could Jacob teach the laws of Eglah Arufah? Although our sages say (Rashi on Genesis 32:5 and Talmud Yoma 28b on Genesis 26:5) that the forefathers keep the entire Torah, they did so by learning and connecting to the underlying spiritual source of the mitzvahs.

The fundamental lesson of the Eglah Arufah is that leaders have moral responsibilities. In this specific instance, the elders (leaders) of a city have responsibilities that include not allowing an individual to travel unescorted. Similarly, Yaacov had explained to Yoseph that if he is going to become a leader, like his dreams predicted, he needs to take moral responsibility for his actions.

The additional lesson—the responsibility to escort individuals—was also taught to Joseph when Jacob sent him to find his brothers. According to some sources, Jacob escorted Joseph part of the way.

This is alluded to with the words “he sent him [וישלחהו – vayishlachahu] from the valley of Hebron [מעמק חברון].” (Genesis 37:14).

In addition to meaning “sent” the word (שלח – Shlach) can mean “escort.” We see this in Genesis 18:16 when the angels departed Avraham to go to Sodom it says, “ואברהם הלך עמם לשלחם– Abraham walking with them and escorted them.”

Furthermore, since Hebron is on a mountain, Jacob must have escorted Joseph to the “valley of Hebron” which is the location of the cave of the patriarchs, and then sent him on his way.

According to this interpretation, Jacob was teaching two of the underlying lessons found in the future laws of Eglah Arufah. Leaders need to be morally responsible, and people should not be allowed to travel unescorted.

By sending the wagons, Joseph identified himself as the person Jacob had taught these essential lessons of conduct.

Shabbat Shalom,

Rabbi Bentzion Kravitz

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