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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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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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May the angel who redeems me from all evil bless the lads, and may my name be declared upon them, and the names of my forefathers, Avraham and Yitzchak. (48:16)

Why does Yaakov mention his own name before he mentions  his father and grandfather?  Why does he not demonstrate  the mitzvah of Kibud Av, honoring one’s father?  Horav Dovid Feinstein, Shlita, suggests a practical reason for this omission:  Yaakov was saying that his grandsons  should be  a source of such nachas that not only should I be pleased,  but even my forefathers will be filled with nachas.  Kol Yehudah suggests that Yaakov was referring to the attributes represented by each of the Patriarchs.  Avraham Avinu devoted himself to the middah of chesed.  He reached out with kindness to an entire…

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He blessed Yosef and he said,…”O G-d who shepherds me from my inception until this day.” (48:15)

Targum Unkeles understands  “ha’roeh osi,” “Who shepherds me”,  as “Who sustains me.”  Interestingly, Yaakov Avinu finds no other time suitable to offer his gratitude to the Almighty for sustaining him and providing for his basic material needs.  He refers to the G-d  before whom his ancestors walked, whose angel redeemed him from all evil, and adds – “Who has sustained me.”  Why did Yaakov find it necessary to supplement his praise of Hashem with the more “basic and simple” praise of sustenance? Horav Gershon Leibman, Shlita, Rosh Hayeshiva of Bais Yosef in France, extends this question.  We thank Hashem for…

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But as for me, when I came from Paddan, Rachel died on me on the road…and I buried her there on the road to Efras, which is Bais Lechem. (48:7)

On what basis did Yaakov expect Yosef to bury him in the Meoras Ha’Machpeilah,  when Yaakov did not do so for Yosef’s mother, Rachel? Sensing Yosef’s possible quandary, Yaakov Avinu responded with the reason that he purposely buried Rachel by the roadside.  When the Jewish people were to be  led to captivity after the destruction of the first Bais Hamikdash,  they would receive solace from Rachel’s grave.  When they passed along the road to Bais Lechem, anguished, persecuted, depressed and exhausted, Rachel’s soul would come to her grave to supplicate the Almighty on their behalf.  Rachel’s cries for her children…

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