Vayechi – Page 12 – Peninim on the Torah

All these are the twelve tribes of Yisrael…He blessed them each according to his special blessing. (49:28)

Rashi explains that Yaakov Avinu gave each of his sons his individual blessing, uniquely cogruous with his individual nature and personality. He then gave a collective blessing to all of them together. Horav Eli Munk, zl, explains that the Jewish nation is founded on the principle of unity in plurality. Each tribe is called upon to perform its particular function, based upon its specific character trait. Hence, each tribe constitutes a unit by itself. Why, then, did Yaakov bless them collectively afterwards? Horav Eliyahu Meir Bloch, zl, derives a significant lesson from this pasuk. It is important for everyone to…

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Rabbi L. Scheinbaum In 5759, Vayechi

And Yosef went up to bury his father. (50:7)

Yaakov suffered during the majority of his life from various afflictions: Eisav; Lavan; problems with his children; the premature death of Rachel. One would think that in death he would finally be able to repose in peace. In the Talmud Sotah 13a, Chazal tell us otherwise. When the funeral procession accompanying Yaakov’s coffin arrived at his final resting place at Meoras Ha’Machpelah, Eisav confronted the mourners, contesting the title to Yaakov’s plot. The tribes argued that Eisav had sold it to Yaakov. A debate ensued in which each side claimed right to this holy site. When Eisav asked for Yaakov’s…

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Moshe Marcovich In 5758, Vayechi

And I, when I came from Paddan, Rachel died unto me in the land of Canaan on the road when there was still a stretch of land to come to Efras, and I buried her there on the road. (48:7)

Yaakov seems to be justifying himself for not burying Rachel in the Me’oras Ha’machpeilah. After all, Yaakov is imploring Yosef to make sure that he is interred in the burial place of the Patriarchs, even though his beloved wife, Rachel, Yosef’s mother, was not buried there! If that was the intended meaning, however, then Yaakov’s “speech” would have been placed earlier in the parsha, where Yaakov asks Yosef to bury him in the Me’oras Ha’machpeilah. In this context his statement is apparently connected to the decision to grant each of Yosef’s sons a special position as an individual tribe among…

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Moshe Marcovich In 5758, Vayechi

And Yisrael saw Yosef’s sons and he said, “Who are these?” And Yosef said to his father, “They are my sons whom Hashem has given me here.” He said, “Bring them to me if you please, and I will bless them.” (48:8,9)

The Midrash explains that Yaakov obviously knew the identity of Yosef’s sons. He was in Egypt for seventeen years. He certainly had the opportunity to interact with them during this time. Also, Yaakov studied Torah with Efraim. Chazal explain that when Yaakov was about to bless Yosef’s children, the Shechinah departed from him. He foresaw that evil kings would descend from them: Yaravam and Achav from Efraim; Yehu and his sons from Menashe. This vision shocked Yaakov so that he asked Yosef, “Who are these?” meaning, from where did these sons, who are apparently unworthy of blessing, come? Yosef assured…

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Moshe Marcovich In 5758, Vayechi

Water like impetuosity–you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. (49:4)

Reuven’s impetuosity cost him his right to national leadership. We may wonder if Reuven’s action was really that inappropriate. After all, he was demonstrating overwhelming respect to his mother. Indeed, the Torah lists Reuven together with the rest of his brothers. This causes Chazal to comment that Reuven was as righteous as they. He did not sin. He erred and was deserving of a formal reprimand. Why, however, should he have lost the bechorah? Horav Zaidel Epstein, Shlita, makes a compelling statement. Reuven was certainly demonstrating concern for his mother’s feelings, fulfilling the mitzvah of kibud eim, honoring his mother….

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Moshe Marcovich In 5758, Vayechi

Shimon and Levi are brothers. (49:5)

In the context of the pasuk, the word “achim,” which is usually translated as “brothers,” is interpreted as “comrades.” Shimon and Levi are paired together as comrades in arms, who conspired together to commit a violent act against the people of Shechem. From the fact that Yaakov calls them “achim,” we may infer that he viewed them as equals, neither one having any distinction over the other. Interestingly, this equality did not last very long. In the end, they went different ways. Levi went to the extreme right, serving as the symbol of Torah. Moshe, Aharon and Miriam, the leaders…

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Rabbi L. Scheinbaum In 5757, Vayechi

“Water-like impetuosity you cannot be foremost.” (49:4)

Was Reuven a sinner or not? On one hand, Chazal say that Reuven was punished for moving his father’s bed into his mother Leah’s tent. On the other hand, we are taught that whoever claims that Reuven sinned is mistaken. Indeed, Yaakov seems to be denouncing Reuven’s impulsiveness, while still including him among the tribes. Horav Arye Levine, zl, says that although one may perform a grave sin, that single sin does not render him a sinner by nature. He is, rather, a person who lost control of himself. Horav Levine stated this in the context of one of his…

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Rabbi L. Scheinbaum In 5757, Vayechi

“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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All these are the twelve tribes of Yisrael…He blessed them each according to his special blessing. (49:28)

And Yosef went up to bury his father. (50:7)

And I, when I came from Paddan, Rachel died unto me in the land of Canaan on the road when there was still a stretch of land to come to Efras, and I buried her there on the road. (48:7)

And Yisrael saw Yosef’s sons and he said, “Who are these?” And Yosef said to his father, “They are my sons whom Hashem has given me here.” He said, “Bring them to me if you please, and I will bless them.” (48:8,9)

Water like impetuosity–you cannot be foremost, because you mounted your father’s bed; then you desecrated Him Who ascended my couch. (49:4)

Shimon and Levi are brothers. (49:5)

“Water-like impetuosity you cannot be foremost.” (49:4)

“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)

YEARS

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