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And Yosef died . . . and he was put in a coffin in Egypt.” (50:26)

The family was unable to remove Yosef’s body from Egypt. Indeed, had Yosef not been under oath to remove Yaakov’s body from Egypt for burial, it would also have been impossible. Horav Avigdor Miller, Shlita, suggests that these instances demonstrate the enormous impossibility of having procured permission for the entire Bnei Yisrael to leave Egypt.  Since this was the situation under Yosef’s rule, how much more inconceivable would this venture be some 210 years later under the tyrannical Egyptian bondage. They might have despaired and completely assimilated in response to the hopeless situation, had it not been for Yosef’s dying…

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“Dan shall judge his people . . . Dan shall be a serpent in the way.” (49:16,17)

The Kli Yakar notes the fact that Yaakov compared Dan to a serpent, while, in contrast, Moshe compared him to a lion. He suggests the disparity in metaphor is due to the dual challenges facing a judge. Some litigants openly confront a judge with defiance and impudence, casting aspersion on his legal decisions. On the other hand, others cloak their evil intentions under a facade of acceptance, while they secretly slander the judge with venomous gossip. The judge must be strong and resolute in responding to these divergent critics.  At times, he must maintain the strength and courage of the…

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“Dan shall judge his people as one of the tribes of Yisrael.” (49:16)

Rashi states that the pasuk is referring to Shimshon, who judged Klal Yisrael. The Rashbam and Kli Yakar disagree. They maintain that the pasuk applies to all judges.  Horav Elchanan Sorotzkin z.t.l. questions the emphasis on shevet Dan. Were there not judges from the other tribes?  Indeed, Yissachar merited to be represented by two hundred heads of the Sanhedrin.  What was so unique about shevet Dan, and especially Shimshon, that was distinguished for recognition? Horav Sorotzkin explains that, although the other tribes also produced judges and erudite scholars who judged and led Klal Yisrael, Shimshon was unique in his “profession.”…

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“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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“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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