Vayechi – Page 13 – Peninim on the Torah

“Shimon and Levi are brothers… Into their conspiracy let my soul not enter… For in their anger they killed people and at their whim they maimed an ox.” (49:5,6,7)

Rashi explains the two sins to which Yaakov is referring, which occurred at Shechem, where in their “anger” the two brothers destroyed an entire city. The reference to an ox alludes to selling Yosef as a slave. At first glance, these two sins seem to be two isolated cases in which Shimon and Levi, provoked by anger, acted inappropriately. The Kesav Sofer, however, notes a fascinating connection between the two, which suggests a stimulating idea. Why did Shimon and Levi totally destroy Shechem? They felt that one of their own flesh and blood, their sister Dinah, was debased in a…

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Rabbi L. Scheinbaum In 5757, Vayechi

“Yehudah – you, your brothers shall acknowledge: your hand will be at your enemies nape.” (49:8)

Chazal teach us that the tribes will acclaim Yehudah and designate him as their king in this world, as well as in Olam Habah. Shevet Yehudah produced the Jewish kings who will conquer those kings that have challenged our people. His “hand will be at his enemy’s nape.” He hardened his “neck” and acted resolutely, with dignity, as he shamed himself publicly by confessing to his encounter with Tamar. He will, consequently, merit control over the nape of the necks of his enemies as he conquers them. If we were to analyze Yehudah’s reaction to the ma’ase Tamar, the episode…

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Sruly Schnair In 5756, Vayechi

And Yaakov lived in the land of Egypt seventeen years. (47:28)

Vayechi is considered to be a parsha setumah, a sealed parsha, because in the Sefer Torah there is no sign distinguishing it from the previous parsha, Vayigash. Chazal teach us that when Yaakov passed away, the hearts and eyes of Klal Yisrael became sealed from the affliction of the shibud, slavery. This statement is enigmatic. We are taught in the beginning of Sefer Shemos that as long as any member of the original émigrés that came with Yaakov was still alive, Klal Yisrael was not enslaved. Second, if the reason for the lack of “space” between parshios is attributed to…

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Sruly Schnair In 5756, Vayechi

Which I took from the hand of the Emori with my sword and with my bow. (48:22)

The Targum Onkelos interprets “my sword” as referring to prayer and “my bow” as alluding to supplication. This is consistent with the Chazal in Talmud Bava Basra 123A which discusses two levels of prayer. The first word, sword, represents the standard daily prayer that was ordained by the Anshei Knesses Ha’gedolah, Men of the Great Assembly. The second form of prayer refers to each and every man’s own personal supplication to Hashem. Why are these two forms of beseechment equated with the sword and the bow? The Netziv, z.l., explains that when one goes to battle, his goal is to…

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Sruly Schnair In 5756, Vayechi

Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

The commentators raise a number of questions regarding the text of Yaakov’s command to his sons to prepare themselves for the final blessings which they were to receive from him: First, why must this message be conveyed in the presence of all the brothers assembled together? Second, what is the significance of the word, “hear/listen”? What else are they supposed to do, if not listen to Yaakov? Third, why does the pasuk begin by referring to the Patriarch as Yaakov and end by calling him Yisrael? Horav Eliyahu Schlesinger Shlita, cites Horav Baruch Epstein z.l., who, in his sefer Baruch…

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Sruly Schnair In 5756, Vayechi

And they (the Egyptians) wept for him (Yaakov) (50:3)

Rashi comments that the Egyptians wept for Yaakov because they recognized the material blessings that were manifest as a result of his presence in their country. Indeed, the seven year period of hunger which was destined for Egypt ended five years prematurely with Yaakov’s arrival in Egypt. The Nile River, which is Egypt’s prime source of irrigation, was also unusually blessed. Horav Moshe Rosenstein, z.l., comments upon the Egyptian reaction to the void left by a tzaddik in contrast to our recognition of the value of a tzaddik’s presence in our midst. Yosef was the viceroy of Egypt. It was…

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Rabbi L. Scheinbaum In 5755, Vayechi

“And Yosef saw that his father had placed his right hand on Efraim’s head … and Yosef said to his father, ‘Not so, my father, this one (Menashe) is the first-born. Place your right hand on his head.’ And his father refused.” (48:17-19)

Prior to blessing his grandsons, Yaakov placed his right hand upon Efraim and his left hand upon Menashe. In Yosef’s eyes, this seemed inappropriate, since Efraim was the younger son. Consequently, he attempted to move his father’s right hand and place it upon Menashe’s head. Yaakov immediately resisted, insisting upon keeping his right hand on Efraim’s head. The Midrash lends an amazing insight into the dialogue between Yaakov and Yosef at this time. Yaakov told Yosef, “You want to push aside the hand that fought off one third of the world!” This reference is to Eisav’s angel who fought with…

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Rabbi L. Scheinbaum In 5755, Vayechi

“And he blessed them on that day saying, ‘with you Yisrael (Jewry) will bless (their children) saying: Hashem should make you like Efraim and Menashe.'” (48:20)

This blessing has become the standard for blessing children throughout history. Yaakov’s words express the hope that every Jewish child will follow in the path of Yosef’s two sons. What traits did Efraim and Menashe exemplify that distinguished them from any of the other shevatim? Horav Meir Bergman, Shlita, makes a profound observation. The “way of the world” is that each ensuing generation digresses a bit more spiritually. As we become increasingly distant from the source of spirituality, we lose sight of our spiritual roots. Our ambitions no longer translate into lofty goals. We become complacent and settle for achievements…

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Rabbi L. Scheinbaum In 5755, Vayechi

“Yehudah, you, shall your brethren praise, your hand (shall be) on the neck of your enemies; your father’s sons will bow down before you.” (49:8)

The name “Yehudi,” which is a term applied to all Jews, is taken from the name Yehudah. The qualities which gave Yehudah pre-eminence should be found within the Jewish nation. This is an inherent component of their national personality, fulfilling their mandate as “Yehudim.” What does the name Yehudah signify? Horav Mordechai Ilan z.l., suggests that Yehudah implies two perspectives. The essence of Yehudah is malchus, sovereignty and kingship. Every Jew’s demeanor should carry an air of malchus. This is consistent with Chazal’s statement in the Talmud, Shabbos 111a, “All Jews are the sons of kings.” A certain refinement within…

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Rabbi L. Scheinbaum In 5755, Vayechi

“Zevulun shall dwell at the shore of the sea, and he (shall be) a shore for ships.” (49:13)

Rashi explains that Zevulun’s descendants would always be found in the region of the ports to which ships would bring their wares. Zevulun engaged in commerce and provided sustenance for the tribe of Yissachar, while Yissachar engaged in Torah study. This is consistent with the pasuk in Devarim 33:18 in which Moshe bids his farewell to Klal Yisrael saying, “Rejoice Zevulun in your going out (to commerce) and Yissachar in your tents.” Indeed, the relationship between Yissachar and Zevulun was truly a remarkable one. This may be understood from the fact that the Torah places Zevulun before Yissachar, since Zevulun…

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“Shimon and Levi are brothers… Into their conspiracy let my soul not enter… For in their anger they killed people and at their whim they maimed an ox.” (49:5,6,7)

“Yehudah – you, your brothers shall acknowledge: your hand will be at your enemies nape.” (49:8)

And Yaakov lived in the land of Egypt seventeen years. (47:28)

Which I took from the hand of the Emori with my sword and with my bow. (48:22)

Gather yourselves together, that I may tell you that which shall befall you in the end of days. Assemble yourselves and hear, you sons of Yaakov and listen unto Yisrael your father (49:1,2)

And they (the Egyptians) wept for him (Yaakov) (50:3)

“And Yosef saw that his father had placed his right hand on Efraim’s head … and Yosef said to his father, ‘Not so, my father, this one (Menashe) is the first-born. Place your right hand on his head.’ And his father refused.” (48:17-19)

“And he blessed them on that day saying, ‘with you Yisrael (Jewry) will bless (their children) saying: Hashem should make you like Efraim and Menashe.'” (48:20)

“Yehudah, you, shall your brethren praise, your hand (shall be) on the neck of your enemies; your father’s sons will bow down before you.” (49:8)

“Zevulun shall dwell at the shore of the sea, and he (shall be) a shore for ships.” (49:13)

YEARS

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