Yaakov sent Yehudah ahead of the family to prepare for their arrival. The Midrash understands the word “l’horos” according to its Hebrew definition, “to teach.” Yaakov sent Yehudah to found a yeshivah, a place where their family could study Torah. We infer from Yaakov’s action that Torah study takes priority over any other endeavor. When a community is being developed, one must first establish a Torah institution, nurturing its inhabitants spiritually. The commentators address the fact that Yehudah, not Yosef, was chosen to establish the yeshivah, even though Yosef was a distinguished talmid chacham, who had already been in Egypt. The consensus of opinion is that apparently Yehudah was more suited to be the Rosh Yeshivah than Yosef. Some feel that Yosef, as a world leader, would be inclined to inject a degree of secular perspective into the yeshivah’s “mission statement.” Survival in galus, exile, requires pure Torah study. Yehudah represents Torah study in its most pristine form.
Horav Avigdor Nebentzhal, Shlita, explains that Yosef was unequivocally a tzaddik. He had remained totally committed to Torah and mitzvos even during his twenty-two year separation from his father. He accorded a greater distinction to politics and the running of the government, however, than to pure Torah study. This is evident from Yosef’s desire that Yaakov place his right hand upon Menashe’s head. Menashe was directly involved with his father in governing Egypt, while Efraim spent his entire day studying Torah. Menashe certainly spent a part of his day immersed in Torah study, but Efraim was totally immersed in it. The establishment of a yeshivah and its spiritual maintenance must be under the leadership of an individual who is exclusively dedicated to Torah study.
We may wonder, if Yehudah represents the ideal, why did Yaakov establish that the basic blessing a father gives his son is “May Hashem make you like Efraim and Menashe”? Why not aspire for the optimal choice–Yehudah? Some commentators suggest that Yaakov foresaw that most of Am Yisrael would not be devoted entirely to Torah study. He, therefore, blessed the masses in such a manner that those who do not have the opportunity to engage in Torah study exclusively, should be as Menashe – who exemplified the ben Torah who was also involved in secular pursuits. Yaakov hoped that the relationship between Efraim and Menash–the son who engaged exclusively in Torah and the son who was also involved in areas of “derech eretz” — would set the standard for their descendants. He hoped that they would co-exist in harmony with love and respect for one another.
We suggest another idea that might be implied by Yaakov Avinu’s brachah. Yaakov linked Efraim and Menashe together for the express purpose of teaching us that since Efraim is the ideal, we must approach Menashe’s way of life from Efraim’s perspective. In other words, Menashe’s hashkofas ha’chaim, philosophy of life, his dealings in the secular world–his relationship with people, must reflect a Torah view. Menashe should represent the ben Torah in the broader world. This distinction should be evident in every area of his endeavor whether one is like Efraim or like Menashe, Torah must reign supreme in his life and be manifest in his lifestyle.
Perhaps there is another reason that Yaakov selected Yehudah to be the Rosh Yeshivah in Goshen. Yehudah was granted malchus, sovereignty over Klal Yisrael, because of his ability to be “modeh al ha’emes,” concede the truth. He did not shy away and blame others, which has lately become a mode of life for so many. He owned up to his responsibility. If he erred, he confessed to his sin, accepting the consequences. An educator, be it a parent, teacher, or Torah scholar, must be able to say that he made a mistake. One who cannot or will not concede his mistakes should not be a mentor–of any sort. Yehudah’s yeshivah, like every yeshivah that has followed after it, was built upon the foundation of emes. The ensuing success of any institution is dependent upon adherence to this standard.
