5758

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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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

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

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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YEARS

Shimon and Levi are brothers. (49:5)

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

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)

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)

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