The Parsha for this week is called Va-eira, which means “I (G-d) Appeared [to Abraham, Isaac, and Jacob] and the passage is Exodus 6:2−9:35.  In this Parashat we read about the greatest revelation in ancient time, that is G-D’s Proper Name (Exo 6:3).  The seven (7) I WILLS of the Most High for His people were also given and four (4) of which are recited and presented in the Passover Seder:

1. ​I will bring you out from the burdens of the Egyptians; 
2. I will deliver you from their bondage;
3. I will deliver you with an outstretched arm and with great judgment;
4. I will take you for my people;
5. I will be your G-D and you shall know that I am the L-RD your G-D;
6. I will bring you to the land which I swore to give to Abraham, Isaac and Jacob;
7. I will give it to you for a possession.

As Parsha Vayigash starts, Joseph have not revealed his identity yet to his brothers. Joseph deliberately framed up his younger brother Benjamin for stealing his divining goblet, and consequently declaring that as punishment, Benjamin shall be enslaved in Egypt. Judah, his brother, pleaded Joseph to enslave him instead in lieu of their youngest brother (Gen 44:33).
In the course of Judah’s plea, he reminded Joseph that he has an elderly father and narrated why Benjamin did not initially go down to Egypt with them and the reason why he needs return to Canaan lest their father will die (Gen 44:31). Joseph eventually revealed his identity and his brothers were overcame with by shame and remorse but Joseph comforted them instead.

There are several things that we need to observe as we dissect this Parashat with regards to testing, biblical justice, mercy, the repentance, forgiveness, acceptance and the reward of doing the right things. This true story will be read year after year until the end of time and it will good for us to learn from the patriarchs for our own benefit. 

Parsha Vayeishev introduces the story of Joseph. Joseph, being Jacob’s 11th son, was a 17-year-old shepherd working in the fields alongside his ten older brothers.
The text’s description of him as a “youth,” na-ar in Hebrew, is apt, both biologically and emotionally. As Avivah Gottlieb Zornberg writes: “Joseph behaves with the narcissism of youth, with a dangerous unawareness of the inner worlds of others.”
He is believed to consciously tells Jacob malicious tales about his brothers and by wearing the beautiful, multicoloured coat that Jacob has given him, flaunts the fact
that he is the favorite son for he was the first son of Rachel, the beloved wife of Jacob who died while giving birth to Benjamin. It is thus not surprising that when Joseph’s brothers see that their father loves him more than any of them, they developed hatred towards Joseph.

This parsha also talks about the story of Tamar who successively married two of Judah's sons, each of whom dies. Judah did not permit her levirate marriage to his youngest son but in turn, she deceived Judah into impregnating her. Towards the end of the parsha, it narrated that G-D is with Joseph in Egypt until the wife of his master, Potiphar, accuses him of molestation, whereupon Joseph was imprisoned.