Vayigash: The Two Kingdoms: A Vision of Unity
Liluei Nishmas Ita bas Chanoch Aharon Bistritzky
The Navi Yechezkel shares a powerful prophecy in which Hashem instructs him to take two sticks—one representing the kingdom of Yehuda and the other representing the kingdom of Yosef—and bring them together. This act symbolizes how these two divided kingdoms of Judaism will ultimately unite under the leadership of Mashiach, who will emerge from the line of Yehuda.
To understand the deeper meaning of this prophecy, we must examine what these two kingdoms represent through their very names. Yosef (יוסף) means "to add" or "to expand," representing a Judaism of growth and self-actualization. This approach emphasizes that following mitzvot enables a Jew to become their truest, most fulfilled self. It's an approach of "to be" - standing tall with confidence and bringing out one's greatest potential.
In contrast, Yehuda (יהודה) means "to submit" or "to bend," representing a Judaism of self-transcendence. This approach focuses not on self-fulfillment but on surrendering oneself to a higher truth. It's the approach of "not to be" - asking not what we need from God but what God needs from us.
These two approaches have historically existed in tension, each with its own potential pitfalls. The path of Yosef, when taken to an extreme, can become egocentric, focusing solely on self-fulfillment while avoiding anything uncomfortable. The path of Yehuda, when misapplied, can lead to self-negation, where one loses their God-given individuality in the name of subservience.
However, when Mashiach comes, these seemingly contradictory approaches will merge, with Yehuda as the ultimate king. This doesn't mean that Yosef's approach will be eliminated. Instead, we will discover that the truest expression of self (Yosef) is found in submission to God (Yehuda). The Jew will remain fully confident and authentically themselves, but this self-expression will not stem from the ego that blocks devotion to God. Instead, the self will naturally express its devotion to the Divine.
As we approach Moshiach, we cannot be satisfied with either approach alone. As the great rabbis taught, every Jew must carry two notes in their pockets: one saying "I am but the dust of the ground" (Yehuda's approach) and the other declaring "the world was created for me" (Yosef's approach).
This unity is beautifully expressed in the Hebrew word "אני" (ani, meaning "I" or "self") sharing the same letters as "אין" (ayin, meaning "nothingness" or "self-transcendence"). When we look deeply at the Jewish soul, we find that true Jewish confidence isn't rooted in ego but in being a vessel for Divine expression. The successful, confident Jew standing tall is simultaneously a walking embodiment of self-nullification before God. In this ultimate state, אני and אין - self and selflessness - become one.
Adapted from “Life Talks on the Parsha”