Pyka Family

Parashat And Sidra Of Vayechi

Parashat Vayechi is the 12th weekly Torah portion in the annual Jewish cycle of Torah reading.

Preview Of Parashat

As the day of Israel’s death drew near, he called his son Joseph and said to him: If I have put your hand on my lap, please do not move me in Egypt! When I lie down with my fathers. bring me up out of Egypt and answer your question, and show me mercy and faithfulness: put me in their grave.” He answered: “I will keep according to your words.”

However, Jacob does not have any great expectations from living in a foreign country is gifted. He can spend another seventeen years with his son – the same number of years he spent with Joseph in his youth. In the new land, he becomes a witness to how Joseph, thanks to his holiness, gradually acquires the entire land of Egypt for the pharaoh. In times of famine, he sells grain to the advantage of his wisdom and foresight. Not first for money, then for cattle, and finally – when the Egyptians no longer have men or cattle – for land. Israel, which settled in Goshen and greatly multiplied there, is, however, spared from similar calamities. He lives on Goshen provided by the pharaoh as a free man and constantly expands his ranks. Nevertheless, Jacob does not forget that another land was promised by G-d to his land in the land of posterity. He wants to return to it, at least after death. Therefore d losefa demands an oath to bury him in the land of his fathers. Josef promises to fulfill his wishes.

Hashem, we thank you for the days you give us. Please let us know where you are now. Help us get back there.

G-d, before whom my fathers Abraham and Isaac constantly walked, God, Shepherd, who guides me from the beginning to this day, Angel, Redeemer, who protected me from all evil, and after those boys. And in them my name and the name of my fathers Abraham and Isaac are announced; and shall multiply exceedingly in the midst of the earth.”

Joseph comes with his sons, Manasseh and Ephraim, to the sick Jacob, who died. It is customary for a dying person to bless his descendants. Somewhat surprisingly, Jacob gives the Blessing to Joseph’s sons and accepts them as his own. He blesses them in the name of the G-d of his fathers, tel Jacob felt God’s pastoral accompaniment, protection, care and guidance throughout his life. Abraham and Isaac, and confesses who this G-d is for himself: Shepherd, Angel and Redeemer. He called G-d as an Angel, even the one who appears to him, makes known and speaks to him. This Angel and Redeemer will now bless them, multiply them as a Redeemer who will also accompany Joseph’s sons.

But Joseph answered them: Do not be afraid. What is G-d? You are against me, so be afraid; I will take care of you and your children.” So he pleased them and told them that the ride intended good; what happened, even though we see it today, he kept the title of a child. The death of a loved one can interfere with family relationships. This even Joseph’s brothers did after Jacob’s death. Their common father died, which darkened relations with Josef. What if Joseph now loses his inhibitions and begins to take revenge for what he suffered during the message asking for forgiveness? Joseph weeps over him. Only then do the brothers dare to come to the ground in person before him and offer themselves to him as slaves. But now even Joseph is more humble in his thinking than he is eager to receive divine honors: “Don’t be afraid. What am I G-d? He is there for his brothers just and only their brother. Nothing more. Not a deity, not a judge, a judge, but a brother who is in their heart. He healed an old grudge and found a good meaning in his bitter suit. Only in this way could he protect human life.

Hashem, We often get into complicated situations. Sometimes we even experience betrayal, happiness, pain, but we can find some good meaning in it. Please, keep us in mind that you have not left us, but are with us. And maybe one day we’ll get over it, there was something in the bad that contributed to the spread of good.

Jacob lived in Egypt for 17 years, the total length of his life was 147 years. According to tradition, he should have lived 180 years, but he lived 33 years his life was taken away for complaining to Pharaoh (47:9): “…the years of my life were countless and evil, it did not reach the years of the life of my fathers in the days of their wanderings”. Strictly speaking, it cannot be called a “complaint”, a man of the stature of Jacob, who sanctified G-d all his life name, he would not complain to the pharaoh, and moreover in a moment of joy that the whole family is together again. Still, for him every word life was shortened by a year. Isn’t that too severe a punishment? Let’s go back a bit: at 31:32 Jacob says to Lavan “With whom you find your g-ds, he shall not live”. Jacob does not know that his wife Rachel took the g-ds,
such a thing never occurred to him and he says his words with absolute certainty that no one in the family has anything to do with it common. He was wrong and unknowingly condemned Rachel to an early death. One may ask: if Jacob had not then said the words that ultimately led to Rachel’s death, she would have died Rachel premature too? Ramban explains that in the Promised Land the forefathers fulfilled all the mitzvot and one of the forbids them “to be married to two sisters at the same time”, for example if Rachel had remained alive, Jacob would have found himself in the status of one who violates the Torah’s prohibition once the family crosses the country’s borders. And Jacob’s words before Pharaoh? He intended them to praise G-d’s name; however, a pagan ruler could have them interpret rather as a profanation of the Name; Jacob should have realized that, for that too regardless of his good intentions – the life was cut short. But would it be different if he hadn’t said it? His life would go on, it would be extended so at least the tolerability of the Egyptian exile for the 33 years? After all, it was Jacob’s death that set things in motion, gradually leading to a complete change in the attitude of the Egyptians towards the Israelites. However, just like Rachel, so does Jacob died as G-d’s plan required. This is what the verse of the Psalm (66:5) speaks about when it says: “Come, look at G-d deeds, by what he does among the sons of men, he causes fear”. It seems as if history unfolds without any direction; people have free will, their whole life is constantly deciding between options; but ultimately history moves in the direction it determines of G-d. However, the path can be straight or tortuous, easier or more severe. When Joseph brought his sons to Jacob to bless them, Jacob asked, “Who is this?” Commentators explain that Jacob was almost blind and did not recognize their form. According to the midrash, however, Jacob had a prophetic eye he saw that they would become bad kings in the future and asks, shaken. This is also the constant question before us: Who is that-that is who will we be, will we (by our decision) be messengers of good or evil? Who will be the ones who enslaves or who are saviors? This is our choice: G-d lets us decide who we want to be and what path we will take, to become who we want to be. Jacob blessed Joseph’s sons and then said to Joseph, “I give you one portion more than your brothers; acquired. I took him out of the hand of the Amorites with my sword and my bow”. Rashi states that when the brothers in retaliation for the disgrace Dinah’s sisters attacked the city of Shem, the Amorites who inhabited the neighboring country tried to weaken Jacob attack. That is why Jacob says that Shechem was won from the Amorites with his sword and bow. But Rashi and targum Onkelos interpret the words “sword” and “bow” differently: Rashi interpreted them as wisdom and prayer, the Targum as a dual form requests.
The symbolism is clear: the spirit surpasses the sword in its power, prayer is more effective than the shot of the bow. Prayers to yours they effectively fall like a sword strike and penetrate through all obstacles. Much like shooting an arrow depends on the strength of the tension of the string, even the effect of prayer depends on the degree of concentration and sincerity. Why are his words about the war experience interpreted as a prayer? The wise have understood what is most effective with the sword and bow of Jacob, who successfully survived Lavan’s environment, wrestled with the angel, faced the tragedy of Schemu.
They understood that Jacob was constantly connected to his Creator and growing spiritually. That’s why when he talked about the sword, he had to, he meant the immediate and marked effect of prayer, and when he spoke of the bow he meant the penetrating power of supplications. Ours
the forefathers were constantly turned to G-d, their every word, even profane, is filled with spiritual meaning. What’s in it for us? So that we don’t turn it the other way around and when we pray or talk about faith, we don’t mean on the contrary, swords and arrows.

Jacob’s death raised concerns among the brothers: “Just so that Joseph does not resent us and repay us with all the evil, which we committed on him… Your father commanded before his death, tell Joseph: Please forgive your transgression and sin to the brothers, because they have committed an evil act against you…” The Torah says that Joseph over these words he wept and said to the brothers: “…you intended evil, but G‑d intended good; by what happened, as we see today, kept many people alive. Don’t worry, I will take care of you and your children”. Joseph was generous. Maybe brothers subconsciously they also wanted Joseph to repay them in some way. It is very difficult to live your whole life with a sense of guilt.
In the Talmud it is said: When one has to eat at the table of others, the world looks upon him unfavorably, for “Alarmed he wanders because there is no bread, he knows that a day of darkness is prepared for him” (Job 15:23). The Rabbis teach: One of the three whose life as if it were not life, it is one whose sustenance depends on others. In the birkat ha-mazon (blessing after the meal) it is said:
“Please do not let us depend on the gifts and loans of human hands, but only on your hands, full, open and holy”.
From this point of view, Joseph’s generosity is actually the best possible retribution: he became the only source the livelihood of their brothers, their well-being depended on the one they had once thrown into the well.
In our parashat, the double meeting between Jacob and Joseph before Jacob’s death is recorded. The first, when Jacob called Joseph and made him swear that after his death Joseph would not bury him in Egypt, but in Eretz Yisrael. Second, when Joseph is announced that the father is dying and Joseph rushes to him. In neither case was Josef with his father, he had to be with him just called. Why? After all, one would expect that after such a long separation, Joseph would spend as much time as possible with his father of his time.
When Jacob found out that Joseph was alive, he had to ask himself countless questions: What happened to Joseph that time after being attacked by wild animals, how did he get to Egypt and why didn’t he let his father know as soon as possible? Why did Joseph first cause the brothers such a difficult time, why did he imprison Simon and why did he insist that the brothers did they bring Benjamin to Egypt? The easiest thing would be to tell the truth – that Joseph was sold into slavery and that G-d prepared everything so that it would be fulfilled the “shall be enslaved” prophecy. Jacob would have understood that Joseph wanted to give the brothers the opportunity to perform the teshuva. Then it would Jacob could forgive his sons for selling Joseph into slavery and causing so much grief. Instead, however all the brothers even Joseph and Benjamin and Yitzchak were bound by an oath of silence. No one told Jacob how was in fact.
In the previous parashat, the Torah described at length the measures Joseph took before the arrival of bnei yisrael to of Egypt (for example into exile and future slavery) and which led to the transformation of the entire Egyptian society. In a mess Miketz admired Joseph’s skillful dealings with his brothers to induce forgiveness. Joseph was indeed, as Pharaoh said, “wise and experienced” like no other. But even though Joseph was a great tactician and strategist, Jacob – Joseph’s teacher surpassed him. After all, Jacob was already 15 years old
he understood who Esau was, he was able to resist the bad influence of Lavan and preserve, even increase his spirituality and his own families. He prophetically understood what G-d expected of him. He suspected how it really was with Joseph’s disappearance; therefore enjoy time together. Joseph dealt with the regent’s duties, Jacob concentrated on giving to his own descendants a solid foundation for future life-survival of slavery and deliverance from Egypt.
In the blessing, Jacob calls Yehuda a “lion’s cub” and continues “Yehuda will never be deprived of the scepter…” He earned
this blessing not only with his abilities, but also with the qualities of a natural leader: fairness and honesty already demonstrated in the story with Tamar-he openly says in the blessing of Simon and Levi “in his passion crippled the bulls” and Rashi explains that this is an allusion to their attempt to “take Joseph out of the game” by killing or sold into slavery. Jacob and Joseph understood each other without words, they didn’t have to spend time admitting the facts to him unflattering and not committing injustice, he was able to publicly say “she is fairer than I”. He showed self-control when
negotiating with Joseph about Benjamin: he did not allow personal feelings to prevail in him at the expense of achieving the goal. When Leah’s first son, Reuven, was born, she said, “The Hashem saw my humiliation; now I will be my man love”. After the birth of her third son, Levi, she said: “This time my husband will join me, for I she bore him three sons” – she still could not rise above her personal feelings to praise G-d. Only
at the birth of Yehuda’s fourth son, she reached such a degree of understanding that she was able to express her gratitude to G-d:
“I can praise the Hashem again”. If a person shows his gratitude by saying thank you, it is proof that you are he realizes the value of the gift and appreciates it, that he sees things as they really are. This ability, acquired after
Yehuda’s birth, Leah passed on to her son and thanks to her Yehuda could be chosen to rule. The Midrash says that in moment of the first meeting with his father, Joseph reacted impulsively, he burst into tears, while Jacob controlled himself and started recite Shma. Why? Joseph’s reaction is humanly understandable, he surrendered to the power of the present moment. Jacob, however he kept looking, he didn’t want his sons to rekindle the mistrust, jealousy, fears that were years ago the reason for the attempt to remove Josef. He kept all the questions to himself. He recognized G-d’s sovereignty over everything that happens. By this and by his blessing, which he bestows on his sons before death, he tells them that each of the tribes has their unique role in nation-building, according to specific abilities and characteristics, but their specificity role does not divide them, on the contrary, it cements them together, just like the spokes of a wheel, which, although they point in different directions, but they are all
part of one wheel and absolutely necessary for its function. Jacob thus indicates to his children how important it is to to remain united. That is the only way they will fulfill their mission to serve G-d and glorify His name, that is the only way they deserve final redemption. What’s in it for us: to always look for what unites us, rather than brood over what divides.

Chassidic Parashat

Long Live The King
The institution of monarchy is a reflection of Hashem’s presence. Yaacov Avinu is near the end of his life. His major concern is where his burial place will be. He is worried that if he will be buried in Egypt, they will make a deity out of him, build a pyramid and worship him like one of their g-ds.
After all, when Yaacov came to Egypt, the famine suddenly ended and abundance returned. The Egyptians knew that it was due to the presence of the great Tzaddik, Yaacov Avinu, in their country. Yaacov wanted to make sure that he would be returned to Eretz Yisrael to the Machpela Cave in Chevron, the ancestral burial site. But how? Pharaoh had the power to do as he wished with Yaacov. Certainly he would want to keep Yaacov’s body in Egypt. His only hope was his son Yosef. Yosef certainly had the ability to arrange safe passage for Yaacov’s body to Eretz Yisrael after his death. When Yaacov called to Yosef and told him of his concerns, some of his expressions were unusual. First he said to Yosef, “If I have found favor in your eyes, swear to me and do for me the ultimate kindness, please, don’t bury me in Egypt.” (Bereishis 47:29)
Yosef swore that he would indeed carry out all that his father would request of him. Only then did Yaacov, who was bedridden in a sick and weakened condition, rally enough strength to sit up and bow to Yosef in honor and appreciation. (Bereishis 47:31)
Yaacov’s health soon deteriorates further. A messenger is dispatched to inform Yosef who rushes back to hear his father’s final words and receive his blessing. When Yosef comes in, Yaacov again, even weaker than before, manages to sit up in order to give honor to his son the sovereign. (Bereishis 48:2)
Rashi, in commenting on all of the above verses, echoes the idea that because Yosef is a King, Yaacov has the obligation to honor him. Yet, Yaacov is his father, and the world’s leading spiritual master. Every nation, including Egypt, recognizes Yaacov’s exalted stature as the scion and heir of the family of Avraham Avinu. (Incidentally, that is why Pharaoh and his household were so overjoyed when they discovered that Yosef was a part of this family. (Bereishis 45:16) They finally knew the origins of their mystery King and savior. He was not some foundling slave boy, but a son of the world’s most august family.) Is it appropriate for Yaacov to show this kind of respect to Yosef? Perhaps the idea can be explained in the following way. There is a principle “Malchusa d’ara k’aiyn malchusa d’rekia. The earthy Kingdom resembles the heavenly one.” (Talmud Brachos 58a, Zohar 1,157a). The same systems which Hashem uses to operate the heavenly Kingdom are also in
operation in our world. One of those systems is the institute of monarchy. Just as Hashem rules the world as an absolute King, so is monarchy the prevailing way of human governance.
The Maharal of Prague (who was my 22nd great grandfather) explains that this is a positive state of affairs since the resemblance between the upper and lower Kingships points clearly to hand of Hashem at work. Hashem’s providence is evidenced by Klal Yisrael being under the dominion of a king. This is the idea underlying the blessing that ones makes upon seeing an earthly king. “Blessed are You G-d, King of the world, who has conferred of His honor on a common man”. The honor that comes to a flesh and blood king is only because he somewhat resembles the King of Kings.
Therefore, it is considered a good sign when Israel, in the exile, is under the rule of a King.
Furthermore, the Talmud states, (Tractate Megillah 14a) “Greater was the removal of the ring (that King Achashveros gave to Haman [Esther 3:10]) than the rebuke of the 48 prophets and 7 prophetesses to Israel.” The Maharal explains the passage in the same manner. When power shifted from the hand of the King to a dictator, it spelled only calamity for Israel. Reb Aharon, the previous Belzer Rebbe (1880-1957), alluded to this idea when he pointed out two examples of the transfer of power from monarchy to a
dictatorship in our own times. The results of such transfers are all too well understood.
With the abdication of Kaiser Wilhelm and the collapse of the Hohenzollern
Monarchy in 1918, the German Empire came to an end. It was replaced by several attempts at democracy and ended with rise of the Nazi Party and its Chancellor Hitler (yemach shemo).
After the Russian revolution, Nicholas II signed his abdication on March 2, 1917.
His brother Mikhail, who was supposed to take his place, never was able to establish his reign. The Communists swept into power and effectively squashed Judaism in Russia.
This idea of “Malchusa d’ara k’aiyn malchusa d’rekia”, can also be used to answer another question. In Parashat Yisro, the first of the Ten Commandments reads, “I
am the Hashem your G-d who took you out of the Land of Egypt, from the house of slavery.” (Shemos 20:2)
Rashi, citing a Midrash, asks a question. “From the house of slavery”, does it mean from the house of slavery (Pharaoh’s household), or does it mean from the house of slaves (the households of the Egyptian citizens who were in fact themselves slaves to Pharaoh)? (see Bereishis 47:19-23)
The Midrash answers with a proof-text. “And he will redeem you from the house of slavery, from the hand of Pharaoh, the King of Egypt.” (Devarim 7:8) We therefore learn, that all the Israelites were in fact slaves to Pharaoh himself and only Pharaoh. He personally enslaved the entire nation for his own purposes. Slavery is a degrading and humiliating condition. In truth, does it really matter if they were slaves to Pharaoh or to his subjects who were slaves to him? To be the slave of a King is an entirely different condition than being the slave of commoner. When Israel is under the dominion of a King, it is evidence of Divine Providence at work.
Yaacov in fact recognized this. He knew that as long as Yosef was the prevailing ruler in Egypt, it represented a clear sign that Hashem was guiding and watching over them in their exile. This is all hinted at in the comment of Rabbi Avraham Ibn Ezra. “. . . and Yaacov bowed from the head of the bed”. (Bereishis 47:31) He writes, “Yaacov was showing honor to royalty (Yosef). However, in my opinion, it is more correct to say that his praises were really directed towards Hashem. . .”HEAR YE, HEAR YE! The quality of Klal Yisroel.
“And Yaacov called to his children and said to them, ‘Gather together and I will reveal to you what will be your lot in the end of days.’ So they gathered together and they listened to their father Yisrael.” (Bereishis 49:1-2) What was the nature of this gathering? R’ Pinchas of Koretz, a student as well as a colleague of the Ba’al Shem Tov, suggested that this gathering can be explained by the Talmudic expression, “Aseh oznecha k’afarkesis”. (Make your ears like a funnel. Strain your ears to hear/listen well to what is being said. Tractate Chullin 89a)
He explained in the name of his friend and fellow student of the Ba’al Shem Tov, R’ Nachman of Horodenka, that sometimes there is a limit to what can be accomplished by Yisroel – even through prayer. A Jew’s transgressions simply make it impossible for him to bridge the distance between himself and the Creator. What can be done? The distance can be bridged only in one way; by every Jew joining together, hand in hand until this Jewish chain reaches all the way to the Throne of Glory. Then Hashem surely will not be able to ignore our entreaties.
This is the meaning of “Aseh oznecha k’afarkesis”. Jews need to learn from the
Tribes, the sons of Yaacov who gathered together to hear their revered father’s
final words, to consolidate their ears together until they become one enormous
ear. Such an ear is surely capable of hearing everything. Since the Talmud says, “All Jews bear ultimate responsibility one for the other”, (Shavuos 39a), in this way nothing will be missed, no nuance neglected. The lessons needed to be learned will be grasped, and we will always be able to help each other to go in a positive path of Divine Service. (Imrei Pinchas of R’ Pinchas of Koretz) HASHEM, UP CLOSE AND PERSONAL
The language of our blessings reveal an intimate relationship with the Creator.
“Yehuda, your brothers shall praise you . . .” (Bereishis 49:8 ) It says in Tefillas P’sach Eliyahu (found in many siddurim in Minchoh for Erev Shabbos), “No thought can grasp Him at all.” If so, how is it possible that we make our blessings, “Baruch Atoh Hashem. . . “, (Blessed are you. . .) referring to Hashem in the familiar second person? A person must encourage himself, and resolve to know and believe with absolute faith that Hashem doesn’t minimize or turn away any tefilla (prayer) directed to Him. No matter how spiritually unadvanced a person may be, Hashem still has satisfaction and delight from his tefillah. In addition one should understand that the goodness of Hashem is very great. Even if one feels that he has no energy or motivation and cannot pour out his heart freely, Hashem nevertheless has pleasure from his tefillah. Therefore a person should prepare before beginning to davven to Hashem. Consider how many angels spring to attention as a Jew begins to davven. There are spinning and whirling angels, (ophanim) and burning angels; fiery wheels burning in the air, (seraphim) and enlivening angels (chayos hakodesh) who all
stand before the Throne of Honor calling out, “Where is the place of His Glory that we might praise Him?” Consider what were say in Tefillah. “All of them are beloved, pure, awesome and holy. They all perform the will of their maker in perfect awe and respect.”
If the angels, who are part of the heavenly family, in constant close contact with Hashem, still feel this awe everyday, how much more so we who are not as familiar in the heavenly spheres, should feel the same when we stand in tefillah before the Holy One Blessed Be He. Hashem fashioned the creation in order that it enjoy the maximum benefit from His goodness. When one asks for one’s needs in tefillah, Hashem, by bestowing his goodness on the creation, enters into partnership with them. For Hashem this is a source of great delight. The message is clear, don’t throw away your tefillah, for it carries significant weight! Even if you don’t fully understand what you are doing, it doesn’t matter. Just keep in mind the tumult that occurs in the heavens when a Jew, any Jew, approaches Hashem in tefillah. Now we can answer our question and gain an incredible insight into our verse.
How are we allowed to praise Hashem using the familiar second person? Malchus (Kingship) is the soul food of the Jew. The Malchus of Klal Yisroel was invested in Yehuda. Yet it is a component of the soul of every Jew who is involved in Torah and mitzvos and acts of chesed accompanied by a sense of awe and wonderment. This is how one approaches a King. And for this reason the Jewish people are called Yehudim Therefore, “Yehuda” represents the aspect of royalty which is latent in every Jew. The moment we begin to praise and acknowledge Hashem by saying “Baruch”,
the worlds come to attention and the aspect of “Yehuda” is activated. “. . .your brothers shall praise you. . .”, having ascended to the level of royalty gives us the right to then say “atoh” (“you” – second person familiar). This is the tefillah from which Hashem has such great delight. This is the partnership through which we can fulfill our spiritual potential and participate in guiding our generation to an age of universal peace, understanding and knowledge of Hashem. (based on Kedushas Levi, Paeashat Vayechi)