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קחם נא אלי ואברכם

Sruly Schnair
In 5780, Vayechi

Bring them to me, if you please, and I will bless them. (48:9)

Yaakov Avinu wanted to bless Yosef’s sons. We do not find him blessing any of his other grandchildren. Perhaps, since it was his plan to grant Menashe and Ephraim Shevet/Tribe status, it was necessary to meet in order to bless them. Chazal give many explanations for Yaakov’s decision to make Menashe and Ephraim the paradigms of Jewish blessing: “Yesimcha Elokim k’Ephraim v’k’Menashe. Something was special about these two young men and the manner in which they were raised, special enough that Yaakov wanted every Jewish father throughout the millennia to bless his children in a similar manner. Why? The continuity…

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יששכר חמר גרם ... וירא מנוחה כי טוב ואת הארץ כי נעמה ויט שכמו לסבול

Sruly Schnair
In 5780, Vayechi

Yissachar is a strong-boned donkey… He saw tranquility that it was good, and the land that it was pleasant, yet he bent his shoulder to bear and he became an indentured servant. (49:14,15)

Rashi interprets the metaphor of a strong-boned donkey and the reference to the land as alluding to Yissachar’s relationship with the Torah. Yaakov Avinu points out Yissachar’s spiritual role as bearer of the yoke of Torah and cultivator of the spiritual treasures of our people. Why does the blessing include “his seeing tranquility and it was good”? The significance of the blessing is Yissachar’s relentless commitment to bearing the yoke of Torah, even if it might be a challenging task at times. His ability to rest while standing up, without having to remove his parcels, demonstrates that regardless of the…

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בן פרת יוסף בן פרת עלי עין

Sruly Schnair
In 5780, Vayechi

A charming son is Yosef, a charming son to the eye. (49:22)

Chazal (Berachos 20a) teach that the progeny of Yosef, like Yosef HaTzaddik, were not affected by the power of ayin hora, evil eye. This is in connection with the above pasuk, “A charming son is Yosef, a charming son to the eye.” Yosef never sought to enjoy that which was not his (such as Potifar’s wife, who made every attempt to seduce him), thus, the evil eye affected neither him nor his descendants. Why should one suffer because another person is envious of what he possesses? Should one conceal himself and his good fortune from the public eye, just because…

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ויעברו ימי בכיתו

Sruly Schnair
In 5780, Vayechi

When his bewailing period passed. (50:4)

The Midrash (Bereishis Rabbah 100:4) distinguishes between the mourning /weeping for Yaakov Avinu and the mourning for Moshe Rabbeinu. Concerning Yaakov, the Torah writes: “When his bewailing period passed,” while, regarding Moshe, it writes: Vayitmu yemei bechi eival Moshe, “Then the days of the tearful mourning or Moshe ended” (Devarim 34:8). The Midrash comments: Yaakov had those who mourned and bewailed him; therefore, it says that the bewailing period passed (not ended, simply passed). Moshe did not leave a grief-stricken following; therefore, it says that his mourning period came to an end. Clearly, this statement requires elucidation. Moshe was the…

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ויראו אחי יוסף כי מת אביהם

Sruly Schnair
In 5780, Vayechi

Yosef’s brothers perceived that their father was dead… (50:15)

Yosef’s brothers felt that now that their saintly father, Yaakov Avinu, was gone, their protection from what they felt would be Yosef’s wrath had also come to an end. It seemed to them that Yosef’s attitude toward them had abruptly changed. No longer were they the beloved family whom he invited to dine with him in the palace. They feared that it was all because their father had been alive. Now that he was gone, Yosef’s lingering animosity toward them was becoming apparent. (This was in their perception. It was not true.) Indeed, Yosef had a reason for everything he…

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Home -> Vayigash -> 5780

ויתן את קלו בבכי וישמעו מצרים וישמע בית פרעה

Sruly Schnair
In 5780, Vayigash

He cried in a loud voice. Egypt heard and Pharaoh’s household heard. (45:2)

When Yosef wept, the entire country heard; so respected was he in Egypt. Word quickly spread throughout the palace and then throughout the country: Yosef was weeping! Chazal (Bereishis Rabbah) state that Yosef’s cries were conciliatory in nature, meant to assuage his brothers’ feelings of guilt and shame. Why was he appeasing them? He was the victim. They were the “aggressors.” It should be the other way around. Horav Yeruchem Levovitz, zl (cited by Bad Kodesh), posits that herein lies an important concept concerning interpersonal relationships. Just as the “Shulchan Aruch,” Code of Law, addresses the rights of the victim…

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ויאמר יוסף אל אחיו אני יוסף העוד אבי חי ... ויאמר יוסף אל אחיו גשו נא אלי ... ויאמר אני יוסף אחיכם אשר מכרתם אותי מצרימה

Sruly Schnair
In 5780, Vayigash

And Yosef said to his brothers, “I am Yosef. Is my father still alive?” … The Yosef said to his brothers, “Come close to me, if you please,” and he said, “I am Yosef, your brother… me, whom you sold to Egypt.” (45:3,4)

Anyone who reads these pesukim is struck with the same questions: Why did Yosef repeat, “I am Yosef”? He stated in pasuk 3, “I am Yosef,” and immediately in pasuk 4, he repeated, “I am Yosef.” Furthermore, the first time that he “introduced” himself, his brothers’ reaction was one of fear and disconcertment. Why in his second “introduction” did he reiterate, “Whom you sold to Egypt”? Obviously, this was a sore point, as their reaction evinces. Why rub it in? The Sfas Emes offers a powerful explanation which teaches us an important lesson in avodas Hashem, serving the Almighty. When…

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ולא יכלו אחיו לענות אותו כי נבהלו מפניו

Sruly Schnair
In 5780, Vayigash

But his brothers could not answer him, because they were left disconcerted before him. (45:3)

Rashi explains that the brothers were overwhelmed with shame. The humiliation of confronting Yosef after all these years, facing the error of their original decision, was too much. It agitated them to know that before them stood Yosef. It brought dread to their minds, and prompted their anxiety: “What is going to happen now?” All of this is understandable. Fear is an acceptable reaction at such a time, but shame? Why should shame take center stage over fear? Indeed, at the end of Parashas Va’yechi (50:15) when the brothers acknowledged that now that Yaakov Avinu had left this world, and…

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ויפול על צוארי בנימן אחיו ובנימן בכה על צואריו

Sruly Schnair
In 5780, Vayigash

Then he fell upon his brother Binyamin’s neck and wept; and Binyamin wept upon his neck. (45:14)

Chazal (quoted by Rashi) comment that Yosef and Binyamin wept over the destruction of the Sanctuaries that would be burnt in their respective territories: the two Batei Mikdash that would stand in Binyamin’s portion of Eretz Yisrael, and Mishkan Shiloh in the portion of Yosef’s son, Ephraim. The question is obvious: Why weep over the destruction of the other’s territory? What about his own personal loss? Yosef should have wept over the Mishkan, and Binyamin should have poured out his emotion over the Batei Mikdash. The question came up during the emotional meeting between two Admorim, Chassidic leaders, who, albeit…

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ובני בנימין בלע, ובכר ... חופים וארד

Sruly Schnair
In 5780, Vayigash

Binyamin’s sons: Bela, Becher…Chuppim and Ard. (46:21)

The names that Binyamin gave his sons were unique in the sense that each name in some way alluded to Yosef and the troubles that he had encountered. Chazal (Sotah 36b) elaborate upon the meaning of each name. It demonstrates to us how overcome with grief Binyamin was over the loss of his only brother (from the same mother, Rachel Imeinu). Of particular interest is the name Chuppim, which he gave “because he (Yosef) did not see my chupah, marriage canopy, and I did not see his chupah.” The lesson to be derived from here, comments the Ponovezher Rav, zl,…

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