Vayechi – Page 13 – Peninim on the Torah

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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Rabbi L. Scheinbaum In 5755, Vayechi

“And this is what their father said to them when he blessed them. He gave each one his own special blessing.” (49:28)

From this pasuk Horav David Feinstein, Shlita, infers that all of Yaakov Avinu’s enjoinments to his sons were actually blessings. In other words, when rebuke is internalized, it can be transformed into a blessing. Indeed, didn’t Reuven and Levi correct their ways as a result of Yaakov’s admonishment? Likewise, when Zevulun was told that his descendants would be marine merchants, travelling the dangerous high seas, he accepted his fated vocation without fear. Their piety increased, since they were now acutely aware of their total dependence on Hashem’s mercy and beneficence for sustenance. We learn an appropriate approach to life’s occurrences…

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Sruly Schnair In 5754, Vayechi

“And Yisrael stretched out his right hand and placed (it) upon Efraim’s head . . . and his left (hand he placed) on Menashe’s head . . . and he (Yosef) held up his father’s hand to remove it.” (48:14,17)

Why did Yaakov not change Menashe and Efraim’s position, thereby avoiding the necessity of criss-crossing his hands over them? The commentators cite various responses to this question. Horav Chaim M’Volozhin z.t.l. offers a profound insight into Yaakov’s behavior. The nature of a person is to minimize his friend’s virtues, while simultaneously exaggerating his failings. This represents an unconscious attempt to allay one’s own insecurities. One foolishly thinks that he improves himself by denigrating others. This characteristic becomes manifest when two people stand facing each other. The right hand of one is across from his friend’s left hand and vice versa. …

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Sruly Schnair In 5754, Vayechi

“By you shall Yisrael bless, saying: Hashem shall make you as Efraim and Menashe.” (48:20)

Rashi interprets the pasuk above to mean that whoever blesses his sons will bless them with their (Efraim and Menashe’s) blessing. Indeed, the standard blessing of father to son is, “Hashem shall make you as Efraim and as Menashe.” What was unique about these two brothers that so endeared them to Yaakov? Why do they, from amongst all the tribes, stand conspicuous as the paradigm for blessing? Horav Eliezer Sorotzkin, Shlita, suggests the following reason. Although the shevatim, tribes, were unique in their yiraas shomayim, fear of Heaven, they were regrettably hampered by strife and discord. The brothers’ jealousy of…

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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)

“And this is what their father said to them when he blessed them. He gave each one his own special blessing.” (49:28)

“And Yisrael stretched out his right hand and placed (it) upon Efraim’s head . . . and his left (hand he placed) on Menashe’s head . . . and he (Yosef) held up his father’s hand to remove it.” (48:14,17)

“By you shall Yisrael bless, saying: Hashem shall make you as Efraim and Menashe.” (48:20)

YEARS

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