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וירא מנחה כי טוב... ויט שכמו לסבל

He saw that serenity is good… He bowed his shoulder to bear. (49:15)

When one peruses the brachah, blessing, given to Yissachar, it appears as a lesson in contradiction. Yissachar symbolizes the ben Torah who devotes himself to Torah study under all circumstances. One would think that, if he is confronted with peace and serenity, it would be an opportunity for relaxation and rejuvenation; rather, the Torah tells us that the peaceful repose is not Yissachar’s reaction to serenity. Instead of rest, Yissachar girds himself for hard work. Is this not counterproductive? Horav Yeruchem Levovitz, zl, explains that, if one wants to raise a healthy, content and happy child, showering him with material…

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ויקרא בהם שמי ושם אבתי אברהם ויצחק

So that my name and the names of my Fathers, Avraham and Yitzchak, may be called in them. (48:16)

Yaakov Avinu blesses his grandsons with a blessing that has become the standard for parental blessing throughout the ages. V’yikarei bahem shemi v’shem avosai, Avraham, v’Yitzchak, “So that my name and the name of my fathers, Avraham and Yitzchak, may be called in them.” The commentators wonder why the Patriarch placed his name first in the sequence of the Avos, Patriarchs. Simply, I would venture to suggest that he was alluding to the sorry state of affairs that exists when one must revert back to the previous generation to find someone whose spiritual repute is worth emulating. Sadly, we find…

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ראה פניך לא פללתי והנה הראה אתי אלקים גם את זרעך

I dared not accept the thought that I would see your face, and here G-d has shown me even your offspring. (48:11)

Yaakov Avinu is overjoyed as he shares his innermost feelings with his long lost son, Yosef. For twenty-two years he had mourned a son who supposedly had been mauled to death by a wild animal. Little did he dream of ever seeing Yosef again. Now, not only does Yosef stand before him, but even Yosef’s children are there waiting for his blessing. Lo pilalti – “I dared not accept/I dared not dream”; after all, it was impossible. Yosef was dead! What is there to dream about? In this vein, pilalti means resignation, a lack of acceptance, an unwillingness to hope,…

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ועתה שני בניך הנולדים לך בארץ מצרים עד באי אליך מצרימה לי הם

And now, your two sons who were born to you in Egypt before my coming to you in Egypt shall be mine. (48:5)

Horav Moshe Feinstein, zl, derives from this pasuk that the symbol of the pertinacity of a Torah education; its staying power, and ability to overcome challenge, is whether it is still perceived in later generations. An education that endures generations is a good education. This idea is gleaned from Yaakov Avinu’s statement concerning Yosef’s children who were born prior to the arrival of the Patriarch in Egypt. Li heim, “They are mine!” has meaning only if they had been born and raised in the moral filth of Egyptian society without Yaakov Avinu to serve as a positive influence, as the…

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אם נא מצאתי חן בעיניך שים נא ידך תחת ירכי ועשית עמדי חסד ואמת

If I have found favor in your eyes, please place your hand under my thigh and do kindness and truth with me. (47:29)

Placing one’s hand beneath the thigh was the means of taking an oath. Yaakov Avinu insisted on an oath, because he knew that Yosef would be under intense political pressure to bury him in Egypt. He now had a reason to justify his actions, having made a promise to his father, which he was obligated to keep. Horav Yehudah Asaad, zl, renders this episode homiletically, thereby teaching us a practical and inspiring lesson. Rav Assad begins by defining the words and underlying implied homiletical meaning of: yerech, thigh; yad, hand; chesed, kindness; emes, truth. In Devarim 15:8, the Torah addresses…

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