VaYechi 5631 First Ma'amar

 “וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם .../Yaakov lived in the land of Egypt ...” (Breishis 47:28) The Sfas Emes addresses two difficulties.  Firstly, וַיְחִי/He lived, is a strange choice of words.  Usually when the Torah relates that someone lived in a specific place, it uses the word וַיֵשֶׁב/He dwelt or וַיָגָר/He lived[1].  The Chiddushei HaRim suggests that, וַיְהִי/He was, would have been more appropriate than וַיְחִי/He lived.

Secondly, in a sefer Torah, there is always a blank space between two parshas.  VaYechi is the only parsha in the entire Torah which begins directly following the last word of the previous parsha with no break whatsoever.  This is referred to as a closed parsha.  Why is this?

Ya’akov Avinu is associated with the attribute of אֱמֶת/truth.  The prophet Micha (7:20) tells us, “תִּתֵּן אֱמֶת לְיַעֲקֹב/Give truth to Ya’akov.”  A person who lives with truth realizes that the physical world is a façade which hides an awareness of God.  Because of this Ya’akov Avinu felt God’s presence everywhere even in decadent Egypt.  For Ya’akov Avinu, there was no exile.  Conventionally we think of exile as meaning an expulsion from one’s native land.  We lived in Egyptian exile because we were not in our homeland.  The deeper meaning of exile, though, is an exile from God’s presence.  It is easy to be acutely aware of God’s presence in the Land of Israel, much less so in decadent Egypt.  In truth, though, God is everywhere equally.  For one who can see past the physical façade and realize this, there is no real exile. 

Egyptian society was pagan and immoral.  It was very difficult to see God in Egypt.  By using the word וַיְחִי/He lived, the Torah is telling us that even in decadent Egypt, Ya’akov “lived.”  Living means to attach to the Source of all life.  Chazal[2] tell us that wicked people are considered dead even during their lives.  This is because they have separated from God, the Source of life.  For the wicked, God is hidden.  He is not a part of their lives.  They do not feel His presence.  Ya’akov “lived” even in Egypt.  On the level of אֱמֶת/truth, it did not matter that he was in Egypt.  God gives life to the immoral Egyptians, too.  For Ya’akov, He was revealed even in Egypt.  This is why the parsha starts with, “וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם .../Yaakov lived in the land of Egypt ...” instead of the more usual וַיֵשֶׁב יַעֲקֹב/Yaakov dwelt.

But why is the parsha closed?  Rashi[3] quotes Chazal[4] who tell us that Ya’akov wanted to reveal the end of days to his children.  The end of days is a time when all exile comes to an end and God is revealed.  The exile is a temporary screen behind which God hides Himself.  Behind the screen of the exile and giving life to it (and to everything else) is the eternal Source of life.  Ya’akov wanted to convey to his children that God is there even in Egypt.    He wanted it to be clear to them, as it was clear to him, that God is everywhere, even in the exile.  He wanted them to see, feel and experience God’s presence in Egypt just as he did.  If Ya’akov had taught this to his children, though, they would have reached Ya’akov’s level of אֱמֶת/truth.  God would have been revealed to them and there would have been no exile.  Chazal[5] in fact tell us that the bondage in Egypt only began after Ya’akov passed on.  The exile, though, was a necessary part of the Divine plan.  So, although Ya’akov “lived,” the parsha was closed.  He was not permitted to pass it on to his children.

However, Chazal tell us that Ya’akov was permitted to teach them that even if they could not see past the external screen of immoral and corrupt Egyptian civilization and experience God, they could still believe that God was there[6].  Belief that God was there when the reality of their surroundings was the immoral and pagan Egyptian culture required a lot of hard work.  But, through אֱמוּנָה/belief, they would be able to see the אֱמֶת/truth – God is in the exile as well.

Believing that God is the source of all power in the world enables us to see Him in the world.  The stronger our belief, the more God is revealed.  Working to reach this high level of אֱמוּנָה/belief enables us to find Godly enlightenment even where God is concealed.

---

[1]In English the difference between וַיְחִי/He lived and וַיָגָר/He lived, is not felt.  However, in Hebrew, the former refers to the length of one’s life while the latter refers to the place in which he lived.  Clearly, when the Torah wants to tell us that Ya’akov lived in Egypt, וַיָגָר would be more appropriate than וַיְחִי, hence the question.

[2] Brachos 18b

[3] Breishis 47:28, viz. VaYechi

[4] Breishis R. 96:1

[5] Ibid.

[6]Zohar 1:234b

VaYechi 5631 Second Ma'amar

“הקבצו ושמעו בני יעקב ושמעו אל ישראל אביכם/Gather and hear, children of Ya’akov, and listen to your father Yisrael.” (Breishis 49:2) Since the pasuk uses the word אל/to instead of the shorter conjunctive form ל/to, the Midrash¹ says that Ya’akov Avinu is comparing himself to God which is also spelled, א-ל. Ya’akov Avinu is telling his children, “Just like God creates worlds, so too, your father creates worlds.” What does this mean and why is Ya’akov telling this to his children?

The physical world exists because of the spiritual life force within it. This spiritual life force emanates from God through a spiritual hierarchy until it reaches the physical world. Ya’akov Avinu was part of this spiritual hierarchy. Ya’akov Avinu was therefore the vehicle through which the spiritual life force that was responsible for the continuing existence of Egypt and the Egyptians descended. This is why the parsha starts with the words “ויחי יעקב בארץ מצרים/Ya’akov lived in the land of Egypt …” (Breishis 47:28) instead of the more usual “וישב יעקב .../Ya’akov dwelt.” ויחי/He lived suggests that he also gave life to the land of Egypt. Ya’akov compared himself to God as a creator of worlds in the sense that he gave life to Egypt.

Why, though, did God use Ya’akov as the mechanism for giving life and existence to Egypt? A Zohar² in parshas VaYeishev gives us a clue. The Zohar says that the redemption from Egypt could only have happened because the brothers treated Yosef like a slave. What is the connection between the redemption and the way that Yosef’s brothers treated him? Since the relationship between the brothers and Yosef was one of masters to a slave – they sold him – and Yosef ruled over the Egyptians, it follows that the brothers were also rulers over the Egyptians. The fact that we were slaves to the Egyptians for a period of time was a temporary anomaly which was corrected with our redemption from Egypt. If the brothers had not sold Yosef, had not treated him as a slave, and we had subsequently gone to Egypt, we would not have been redeemed from Egypt, according to the Zohar. This Zohar is teaching us that for redemption to occur, the seeds of redemption must have been planted before the exile.

This concept explains our Midrash as well. God used Ya’akov as the vehicle for imparting life to Egypt in order to subordinate Egypt to Ya’akov. This was another seed of the redemption which God planted before the exile. It made the redemption possible. Ya'akov wanted to encourage his children on the eve of the exile. He therefore explained to them that the seeds of the redemption were already at hand.

1Breishis R. 98:3

2Zohar 1:184a

VaYechi 5631 Fourth Ma'amar

After Ya'akov requests of his son Yosef to bury him at the burial site of his forefathers he asks him to take an oath, "ויאמר השבעה לי וישבע לו וישתחו ישראל על ראש המטה/(Ya'akov) said, 'Swear to me.'  (Yosef) swore to him and Yisrael bowed at the head of the bed." (Breishis 47:31)  Two questions arise.  Why did Ya'akov find it necessary for Yosef to take an oath?  Surely Ya'akov trusted that Yosef would do everything in his power to fulfill his father's request.  Secondly, what is the connection between the oath and bowing at the head of the bed?  Why are these two events in the same pasuk?  This leads to an additional question.  Why did Ya'akov bow at the head of the bed?

Rashi on this pasuk explains the head of the bed represents the fact that all of Ya'akov's children remained true to their upbringing.  Even Yosef who was a king (the head of Ya'akov's bed) in Egypt and was even previously captured and lived among gentiles remained true to his forefathers and his traditions. 

How did Ya'akov know that Yosef was able to internalize the traditions and pass them on to his own progeny even as he led a life as king in the house of Pharaoh?

Ya'akov knew this from the oath.  How so?  What is the significance of an oath?  Is it simply a verbal commitment?  The Chiddushei HaRim teaches us that an oath is much more than that.  Oath in Hebrew – שבועה – has the same root as the word for seven – שבעה.  We each have seven primary character traits.  An oath implies bringing all of the seven primary character traits – ones entire being – to bear upon a decision, a commitment.  An oath is therefore a very serious matter in Jewish tradition.  Both Ya'akov and Yosef understood this and took it very seriously. 

Ya'akov Avinu wanted to know that his descendents would remain true to his traditions and deserve the redemption.  The oath was the mechanism that Ya'akov used both for understanding Yosef's essence and for passing on to him his own spiritual essence that allowed him to remain true to God even in Egypt.  Through the oath Yosef revealed his total essence to Ya'akov. 

Chazal teach us that Yosef inherited Ya'akov and that it was in his merit that we were redeemed from Egypt.  Chazal[1] teach us that because Yosef resisted the temptation of Potiphar's wife, he influenced the entire nation to refrain from illicit relations.  Chazal continue that in the merit of this we were redeemed.  Furthermore, Chazal[2] explain the pasuk, "הים ראה וינס .../The sea saw and fled …"  What did the sea see?  Chazal teach us that the sea saw the bones of Yosef.  Yosef fled from Potiphar's wife so the sea fled from his bones.

The Zohar[3] states that when God foretold to Ya'akov that, "ויוסף ישית ידו על עיניך/and Yosef will place his hand upon your eyes," He was telling him that Yosef would be his heir.  The Sfas Emes explains that this is referring to inheriting Ya'akov spiritually.  The mechanism for this inheritance was the oath.  Through the oath Yosef opened his entire essence before Ya'akov.  He was able to cleave to Ya'akov with his whole being.  He was thus able to receive the aspect of Ya'akov which enabled him to live in Egypt without being affected by Egyptian society.

When Ya'akov understood that he had a spiritual heir who would be able to influence the nation for good even as they lived in decadent Egypt, he realized that his bed was complete – his progeny would continue his traditions – and he bowed "at the head of the bed".

---

[1] VaYikra R. 32:5

[2] Mechilta Beshalach Masechta 2,3

[3] Zohar 1:226a

VaYechi 5631 Third Ma'amar

After Ya’akov blesses each of his children the Torah tells us, “כָּל-אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר-דִּבֵּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם .../All these are the tribes of Israel, twelve in all, and this is what their father said to them and he blessed them …” (Breishis 49:28)  Since this entire pasuk does not seem to be adding anything that we do not already know, what is it teaching us?

The Sfas Emes understands the whole pasuk homiletically.  The Sfas Emes explains that this pasuk alludes to advice that Ya’akov Avinu gave his children to help them live their lives in the service of God.  The Sfas Emes understands that the appearance of the words, אֵלֶּה/these and זֹאת/this, in the pasuk is particularly significant.  The Zohar teaches that זֹאת/this represents the singular Godly life force which unites all.[1]  אֵלֶּה/These, on the other hand, is plural and represents differentiation.  Even though the material world consists of multitudes of separate creations, the Godly life force that underlies all is singular.  The word, דִּבֵּר/he spoke, as well, has a particular significance.  In Aramaic the root דַבָר means to lead.

According to the Sfas Emes, Ya’akov Avinu is teaching his children that although the physical world to all appearances consists of many separate things, they should lead their lives and manage their affairs with an understanding that underlying everything physical is a point of inner spirituality.  He wanted them to understand that the spiritual point, because it gives existence to the physical, is the main thing.  Contemplating the spiritual underpinnings of whatever activity is before them will lead them to fulfill the will of God.

 

The pasuk, therefore, starts with אֵלֶּה/these, representing the way the world appears and ends with זֹאת/this, representing the way things are in reality.  We, as well, can benefit from Ya’akov Avinu’s advice by recognizing the spiritual that is the basis for the material world including our very actions.  It is the merit of this recognition that helps us to fulfill God’s will.

     

---

[1] Zohar 1:184a