The second section of this week’s parsha begins with a statement and instruction that seems oddly simple and is yet able to inspire an incredible level of reflection and consideration. “And Yaakov saw that there was food in Mitzrayim, and Yaakov said to his sons ‘Why do you so appear?’ And he said “Behold, I hear that there is food in Egypt. Go down to there and procure food for us, and we will live, and we will not die’” (Bereishis 42:1-2).
The first striking question on these two verses is why does the first verse use the word “saw?” Would it not have been more accurate to use the term “hear,” as is used in the second verse? If I were reading a novel I would, perhaps, chalk the difference in words to an attempt to avoid repetitive language but any student of the Torah knows that repeated words are common. We must, therefore, take a closer look.
While most commentaries seem to go to the trouble of explaining that "seeing" is like hearing in that is a way of saying coming into knowledge, perhaps there is a more literal way of understanding “And Yaakov saw.” Yaakov was a known man in the Land of Canaan, a man of renown. He was also, as always, a man of the tents, a man who chose a location and stayed there, so he knew the regular comings and goings of those around him. Yaakov was able to fully understand what his neighbors were suffering. Yaakov “saw” that there was food in Mitzrayim by noting who went empty handed but came back with bushels of grain upon their mules. When he speaks to his sons and says only that “he heard,” he is being considerate of not giving them direct tochacha, but is, nevertheless, indicating that his sons, who are men out and about in the world, should have been aware and taken action.
The second interesting consideration is why the first thing that Yaakov says to his sons is Lama tisraoo, “Why do you so appear?” Shouldn’t his conversation have started out with him telling them that he had heard about rations in Egypt and then wondered why this was something they had not yet acted upon? One common commentary on this verse is that brought by Rashi: “I am of the opinion that the real meaning of Lama tisraoo is: Why should every one gaze at you and wonder at you because you do not search for food before what you have in your possession comes to an end.” In other words, it was not good for the people around them to notice that they still had food when so many around them were struggling through the famine. Yaakov’s family may have had enough to eat, but they couldn’t – they shouldn’t - ignore either how their neighbors were struggling nor how their neighbors might react to their lack of struggle.
This might be an interesting lesson to look at today, in this modern pandemic that we face. Within our own community, there are many who are struggling through this time period – financially, physically, mentally – and we are all excellent at putting on a good face, not showing others when we are in need. We must, therefore, strive to see what is needed around us, seek to have zrizus (haste) in acting to help, and be ready and willing to listen to what a possible remedy for others may be. Beyond our community, however, we need to be aware, constantly, of how our actions appear to others. Even if one does not fear the virus – even if one’s rations are not running low – it is wise to act as if one is taking action.
Let us return to the parsha and perhaps find a completely different understanding. When the Torah tells us that Yaakov saw and then that he questioned what his sons were seeing, perhaps this is a hint at Yaakov’s underlying understanding of the situation in his household. Yaakov saw that there was something significant going on in Egypt and possibly also the reluctance of his sons to jump at the opportunity to provision the family even as there was no end of the famine in sight. Perhaps their lack of action, or even the way they looked at each other when Mitzrayim was mentioned, struck him as odd. This would give reason for the parallel use of the verb roeh, see, in pasuk 42:1. Their very reluctance to go to Egypt was a flag that he should pay more attention to Egypt. The clues that he saw, the hints that there was something more – was a source of great pain. Therefore he said to them “I have heard,” the wording of a rumor, of a more distanced understanding, and left them the space to explain themselves. They did not explain themselves, and so he sent them – without Binyamin - straight to Mitzrayim.
Two verses, two very different ideas…but an excellent reminder that every choice of word in the Torah is an opportunity to delve further into the text.. Hodu L’Shem Ki Tov for the enduring nature of the Torah.
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