Yosef's Marriage

 ויאמר יוסף אל אביו בני הם אשר נתן לי אלקים בזה Rashi says הראה לו שטר אירוסין ושטר כתובה. The mefarshim say Yosef was telling Yaakov not to suspect that they weren't fit for beracha since they were not born to him from a proper marriage. But if this is the case, why didn’t Yaakov suspect this during the 17 years he had already been in Egypt? And why did Yosef need to present both a shtar kiddushin and erusin, the shtar kiddushin should suffice? The Rebbe (Likutay Sichos volume 30) explains that we don't find in the simple peshat of the pessukim that the Avos did kiddushin. Why not? For the cheftzah of kiddushin - of a marriage as a form of kinyan - is only a chiddush of the Torah. Pre-Mattan Torah the only form of marriage was through living together as a married couple. The Torah is mechadesh the concept of a binding kinyan of marriage through a kinyan. However, since Yosef was in Egypt, a place of immorality, he did the kinyan of kiddushin to demonstrate that his marriage was a binding kinyan that was not going to be broken. Hence, he had a shtar for the kiddushin as a lasting proof of his binding marriage and a shtar כתובה since that is part of the binding marriage post Matan Torah. Yosef was telenig Yaakov don't think that the fact they were born in such a terrible place should make them unfit for beracha for I erected extra safeguards that they should not be affected. 

When Yosef is sent by Yaakov to look for his brothers in Vayeshev, he asks someone where they are and the person answers נסעו מזה  which Rashi says means they have separated themselves from being your brother. The Sifsay Chachamim says that the word זה has gematria 12 alluding to the 12 brothers and the man was telling Yosef נסעו מזה, they have removed themselves from זה, being 12, they no longer want to be 12, they want to remove you. In light of this we can say the same idea Yosef was conveying to Yaakov. בזה, my children are proper children to descend from the 12 shevatim, they are fitting of receiving beracha like the shevatim. 

Dan's Darkness

It is noted by holy books that the name of Hashem (in the יקוק form) does not appear in the parshios of Mikatz, Vayigash and the beginning of Vayechi.  Why is that?  And why does it finally appear in the possuk לישועתך קויתי ה?  And why is this prayer amended to the beracha of the tribe of Dan?  

The shevet of Dan is associated with the month of Teves.  What is the connection?  Chazal refer to ח, ט, י טבת as the three days of darkness.  The tribe of Dan is associated with those consumed with an inner darkness.  It is the tribe of Dan that brings along the פסל מיכה through the Yam Suf.  They are the rear guard of the tribes in the desert.  The ones holding up the rear spiritually.  

The darkness of the days of Teves is due to the fact that Teves is under the auspices of Esau.  It order to counteract this power it is necessary to have a tribe from Klal Yisrael that is associated with darkness but is able to transform this darkness into light.  That is the tribe of Dan.  As the Mictav M' Eliyahu (volume 2) elaborates on in his piece about Shimshon, see 'Shimshon the Messiah'. As Rav Dessler notes, in the beracha of Moshe, Dan is also compared to a lion in the same vein as Yehuda, דן גור אריה.  His kingship, his Messianic potential is due to his ability to steep into the dark forces and elevate them.  גור אריה יהודה, the essence of Yehuda is to rule, to be a lion but Dan first is Dan, has to associate with the lowness of life and then can elevate that to גור אריה.  

As explained in various sefarim, the name of Hashem is missing through the parshios of the descent of Klal Yisrael into the golus of Egypt.  In the golus the open hand of Hashem is no longer recognized.  It is a time of darkness.  It is in this time that the light of the tribe of Dan is able to illuminate some of the darkness by finding Hashem within the bleakness.  When Yaakov sees this middah present in the tribe of Dan, he evokes the name of Hashem.  Rashi says this is a prophecy about Shimson after he is captured.  Even when there is no more hope, he still is able to bring back a taste of the light.  

The Ramchal in מאמר הקיווי (available online) says the root of the word  קויתי is the word קו, a line, a reference to the Kabbilistic explanation of the construct of the world in which there is a concealment and then the light is brought back starting by a ray, a line of light.  In it this ray of light that Dan connects to.  Even in the bleakness of golus of Teves, he is able to find the ray of light to illiminate the darkness.  

Mashiach in 2 Years

 From the Mir parsha sheet:

But Mashiach didn't come in 2 years after the Chofetz Chaim's prophesy?

Eyes Of Yosef

The Mishna Zevachim (112b) says that in Mishchan Shiloh the maaser sheni and kadshim kalim could be eaten in any place that was within eyesight of the Mishkan.  In the Mikdash it was eaten within the walls of Jerusalem.  The Gemarah (118b) says רבי אבהו אמר אמר קרא בן פרת יוסף בן פרת עלי עין עין שלא רצתה לזון וליהנות מדבר שאינו שלו תזכה ותאכל כמלא עיניה.  What is the connection between Yosef not taking the wife of Potifar and koshim kalim eaten within eyesight?  The Gemarah says that the descendants of Yosef are not affected by yetzer harah בן פורת עולי עין, why are they above ayin harah?  

Yosef says ועתה אל תעצבו ואל יחר בעיניכם כי מכרתם אתי הנה כי למחיה שלחני אלקים לפניכם.  Yosef's perspective of life is to see the good in things. Even the heinous act of being sold into slavery is seen by Yosef as just a means of setting up Klal Yisrael in Egypt.  Even more than this, when he repeats this to the brothers after Yaakov's passing, he says וְאַתֶּ֕ם חֲשַׁבְתֶּ֥ם עָלַ֖י רָעָ֑ה אלקים חֲשָׁבָ֣הּ לְטֹבָ֔ה לְמַ֗עַן עֲשֹׂ֛ה כַּיּ֥וֹם הַזֶּ֖ה לְהַחֲיֹ֥ת עַם־רָֽב׃ וְעַתָּה֙ אַל־תִּירָ֔אוּ אָנֹכִ֛י אֲכַלְכֵּ֥ל אֶתְכֶ֖ם וְאֶֽת־טַפְּכֶ֑ם, not only does he tell them not to worry, but he would take care of them because his descent to Egypt turned positive.  This is despite the fact that the brothers did not have any intension of doing anything for the success of Yosef, nonetheless the fact that it turned positive was reason to be positive toward his brother as well (see Tanya end of Ch. 12, Likutay Sichos volume 5 Vayigash sicha 2 footnote 48.)  It is the ability of Yosef to see the good even in what appears to be bad that made him the perfect man to be able to reverse the bad fortunes of the famine. 

It is this eye of goodness that Yosef has which allows him to see kedusha even beyond the walls of kedusha.  The positive eye of Yosef allows him to perceive kedusha even into areas which are beyond the walls of kedusha.  Therefore, his Mishkan allows maaser and kodshim kalim to be eaten in anything within eyesight.  Even that which is beyond the boundary can be elevated (Rav Kook in hesped on Hertzel and Shmuot Reyah.)  This is what allows Yosef to not be affected by ayin harah.  Those affected by ayin harah it means they are affected by external surroundings and events.  Someone who needs external validation and acceptance is affected by how others view him.  Someone who is able to rise above external negative events is not bothered by the view of others and therefore the evil eye is counterbalanced by his good eye (see Ein Ayah Berachot 55b translated on marehkohen.com) 

Know Your Capabilities

From The Mir Parsha Sheet with slight editing

Yaakov puts his right hand on Ephraim, the younger of Yosef's sons because he foresaw that his descendants would be greater for Yehoushua would come from him.  However, why did Yaakov then not give the greater beracha to Menasha to give him the ability to have greatness emerge from him?  Says R' Yerucham Levovitz, we see that a  berachah does not  change the person’s capabilities, but helps one bring out their own capabilities.  Menasha did not have the same potential as Ephraim and Yaakov could not make that appear through a beracha.  

The possuk says כָּל אֵלֶּה שִׁבְטֵי יִשְׂרָאֵל שְׁנֵים עָשָׂר וְזֹאת אֲשֶׁר דִּבֶּר לָהֶם אֲבִיהֶם וַיְבָרֶךְ אוֹתָם אִישׁ אֲשֶׁר כְּבִרְכָתוֹ בֵּרַךְ אֹתָם and Rashi notes that he gave berachos to them all. Yet it doesn’t seem as though he actually blessed all of them. Reuven, he rebuked, and when addressing Shimon and Levi, he cursed their wrath — אָרוּר אַפָּם כִּי עָז וְעֶבְרָתָם כִּי קָשָׁתָה, and declared that they should be dispersed among Klal Yisrael: אֲחַלְּקֵם בְּיַעֲקֹב וַאֲפִיצֵם בְּיִשְׂרָאֵל. This does not sound like a beracha!  How, then, can the Torah say that he blessed all his sons? R' Yerucham explains that giving a berachah means helping a person identify and utilize the dormant kochos that Hashem implanted in his nature.   As the Rashba (cited in Nefesh HaChaim shaar 2) notes the word ברכה comes from the word בריכה, a spring that gushes forth.  A beracha brings forth potential power that it stored away.  The berachot Yaakov gave were to help bring forth the natural abilities, talents and capabilities of the brothers.  That was the berachah that Yaakov gave his sons. To Reuven, he pointed out that his nature was to be hasty, so he had to be careful to channel that impulsivity properly. To Shimon and Levi, he said, You have this middah of kaas, and you have to know how to use it, so that it shouldn’t drag you down. To Yehudah, he gave a berachah that he should realize that he possesses the capacity to admit, which is the quality of a king.

The greatest berachah, then, is to know your kochos.

Feeling Of Dept

The Shem MiShmuel (5674) 

לשון מנשה יש לפרש מלשון נושה עפ"י מה שהגיד כ"ק אדמו"ר כהן הגדול זצללה"ה מאלכסנדר בפי' הכתוב שנאמר בדוד המע"ה שמואל א' כ"ב ויתקבצו אליו כל איש מצוק וכל איש אשר לו נושא (א' במקום ה') וכל איש מר נפש ופירש הוא זצללה"ה על עבודת ה' כל איש שהי' נפשו בצרה ומצוקה על מה שהרגיש מצבו כי ברעה הוא וכל איש אשר לו נושה שידע בעצמו שהוא בע"ח גדול מחובת הלבבות, והי' לו בעצמו הנושה שהי' נושה בעצמו בחזקה לשלם את חובתו, וכל איש מר נפש שהי' נפשו מרה עליו על התרחקו מאת פני ה' עכת"ד

He goes on to explain the machlokes between Yaakov and Yosef over if Efraim or Menasha should be first.  Yosef thought what should come first is one's feeling of responsibility toward Hashem and then one will be a proper receptacle to receive Godliness.  Therefore, Menashe, feeling indebted to Hashem must come before Efraim, before one can expand in kedusha.  However, Yaakov said one must not wait until one has sch a thirst for Godliness but one must apply themselves at all times to avodat Hashem. 

In the book Reb Shlomo (Freifeld) pg. 140-141 he says in the name of the Alexander a different idea which he took as a guiding principle for his life.  He says that despite these people's hardships and failures Dovid Hamelech still saw in them that they were איש, they were men full of potential which could be utilized.  That is what it means Dovid was טוב ראי, he was able to use his eyes to see properly, to see the vaue in the person despite the harsh external veneer.  

Maybe the two ideas go hand in hand.  What Dovid saw in them was that despite their lowly spiritual state, they felt a yearning, a dept that they owed to become better people.  Those where the types of people Dovid was looking to surround himself with.  People that weren't satisfied with the status quo.  Those that wanted to improve.  Even though they looked like damaged goods Dovid saw he could light a spark within them.  

Shoulder

Why did Yaakov give שכם to Yosef?  Why did he tell him he obtained it בחרבי ובקשתי, why is that important to know?   

The possuk in Tzafanyah (3:9) says כִּֽי־אָ֛ז אֶהְפֹּ֥ךְ אֶל־עַמִּ֖ים שָׂפָ֣ה בְרוּרָ֑ה לִקְרֹ֤א כֻלָּם֙ בְּשֵׁ֣ם י״י֔ לְעׇבְד֖וֹ שְׁכֶ֥ם אֶחָֽד.  The word שכם is associated with everyone serving Hashem.  Yosef is the only one of the shevatim that can bring kedusha to even the land of tumah, Egypt.  Yosef is able to gather kedusha from all places.  Rav Kook (Kovetz 1 867) says that is why Yehoshua (a descendent of Yosef,) was not mevatal avodah zarah (see Arachin 32b) because he was able to see the good in it.  Yosef units the world in the service of Hashem.  

The Sfas Emes says that שכם stands for שם כבוד מלכותו.  When we say שמע we acknowledge Hashem's presence.  When we say ברוך שם we acknowledge that presence of Hashem even as it is concealed in the העלם of the world.  It is Yosef that is able to draw out the kedusha from within the darkest areas.  Hence it is befitting that he receive the city of Shechem.  (See also Meor Vashemesh.) 

The Sfas Emes (Titzaveh 5657) ובאפוד היו ב' אבני שוהם שהם בחי' יוסף שמעלה השבטים למדריגה עליונה כמ"ש קמה אלומתי כו' תסובינה אלומותיכם כו'. וכתיב נתתי לך שכם אחד על אחיך. כמו משכמו ומעלה גבוה. ולכן בזכות אבנו העלה כל השבטים על כתפות האפוד.  Again, Yosef is associated with the shoulder raising up all of the shevatim. 

בחרבי ובקשתי the Targum says means prayer.  When one prays, they draw themselves closer to Hashem.  Only when there is a Yosef who can bring kedusha to שכם can one then fully recognize the power of prayer and bring it closer to Hashem.  The actions of Yosef help fulfill the חרבי ובקשתי (see maamer of Rebbe ואני נתתי 5632.) 

Reuvain's Beracha

The Torah (49:28) says Yaakov blessed all of his children, כל אלה שבטי ישראל שנים עשר וזאת אשר דבר להם אביהם ויברך אותם איש אשר כברכתו ברך אתם.  However, if we look at the message given to his first three sons it does not see that they were blessed but rather cursed, especially Reuvain who lost out on the role of monarch and the priesthood?  And why did Reuvain lose his positions if he had already repented for his sin as Rashi notes in Vayeshev?  What is the meaning of the words איש אשר כברכתו ברך אתם which seem redundant?

As the Rashba (cited in Nefesh HaChaim shaar 2) notes the word ברכה comes from the word בריכה, a spring that gushes forth.  A beracha brings forth potential power that it stored away.  The berachot Yaakov gave were to help bring forth the natural abilities, talents and capabilities of the brothers.  That is what it means איש אשר כברכתו ברך אתם.  Yaakov's beracha was according to their talents.  His beracha was for them to be able to use their talents to their fullest.  

Reuvain did teshuva for his actions.  However, the display of hastiness demonstrated by his actions deemed him unfit for the roles of priesthood and the monarch.  It is the middah of hastiness which he demonstrated he had tat is unfit for those offices.  If one would act with haste to make a decision in the posts of kohan it could a problem in the mikdash that may carry the death penalty or cause a cause a national calamity in the post of melech.  It is not the sin but the root of the sin that causes Reuvain to lose his positions.  Reuvain's talents did not fit with that of melech or kohan.  Because the beracha was for the shevatim to excel according to their talents not to counteract them, Reuvain did not receive a beracha to keep the kehuna and malchus despite his lack of ability.  The beracha was for him to relinquish these positions for not having them and running into a problem itself was the beracha.  Being placed appropriately is itself a beracha.  

The Light Emerges

The Aish Kodesh.

Times of great darkness lead to the light at the end of the tunnel. 

The Ketz

 From the sefer חכמי ישראל בעל שם טוב .

Today

Rav Mendel Futofast once asked at a frabragen what is the most important point of a person's life.  After the answers were collected, he banged on the table and said, the answer is now! Right now, the most important moment is the present and what one does with it.
The haftorah this week is the beginning of Ch. 2 in Sefer Melachim.  It starts וַיִּקְרְב֥וּ יְמֵֽי־דָוִ֖ד לָמ֑וּת וַיְצַ֛ו אֶת־שְׁלֹמֹ֥ה בְנ֖וֹ לֵאמֹֽר׃ אָנֹכִ֣י הֹלֵ֔ךְ בְּדֶ֖רֶךְ כָּל־הָאָ֑רֶץ וְחָזַקְתָּ֖ וְהָיִ֥יתָֽ לְאִֽישׁ.  What does it mean that Dovid told this to Shlomo לאמר, who is Shlomo supposed to tell this to, its a message for himself?  the Alshich explains that Dovid told Shlomo to constantly tell himself אָנֹכִ֣י הֹלֵ֔ךְ בְּדֶ֖רֶךְ כָּל־הָאָ֑רֶץ.  To remind himself that he is constantly coming closer to his final day and there is no time to waste.
The possuk at the beginning of this week's parsha says וַיְהִ֤י יְמֵי־יַֽעֲקֹב֙ שְׁנֵ֣י חַיָּ֔יו שֶׁ֣בַע שָׁנִ֔ים וְאַרְבָּעִ֥ים וּמְאַ֖ת שָׁנָֽה.  Why does it say וַיְהִ֤י יְמֵי־יַֽעֲקֹב֙ שְׁנֵ֣י חַיָּ֔יו, just say ויהי חיי יעקב, why the double terminology of  יְמֵי־יַֽעֲקֹב֙ שְׁנֵ֣י חַיָּ֔יו?    In Sefer Likuttim from Arizal it explains that the years of Yaakov were considered days.  He didn't view a year as a year, rather as a unit of 354 days in which each day is important and one must accomplish in it.
The possuk (48:20) says יְבָ֨רֲכֵ֜ם בַּיּ֣וֹם הַהוּא֘ לֵאמוֹר֒ בְּךָ֗ יְבָרֵ֤ךְ יִשְׂרָאֵל֙ לֵאמֹ֔ר יְשִֽׂמְךָ֣ אלקים כְּאֶפְרַ֖יִם וְכִמְנַשֶּׁ֑ה וַיָּ֥שֶׂם אֶת־אֶפְרַ֖יִם לִפְנֵ֥י מְנַשֶּֽׁה.  Why does the possuk say בַּיּ֣וֹם הַהוּא֘, obviously it was that day?  The Teferes Shmuel (Alexander) says the beracha was בַּיּ֣וֹם הַהוּא֘ לֵאמוֹר֒.  If Epraim and Menashe will constantly tell themselves that today may be our final day.  If they act in such a manner, then Klal Yisroel will wish their children to follow that path and bless their children to be like them.  It is the appreciation that every day, every minute is important that would be Yaakov's inheritance to his grandchildren. (See Emrei Kodesh(Alexander)[thanks to my friend Z.K. for the m.m.])

New Cycle Daf Yomi And Vayechi

This week the world started a new cycle of daf yomi.  The first Mishna in Shas opens with the mitzvah of krias shema.  Why does it open with this mitzvah specifically?  The Mishna in Avos (2:1) says רַבִּי אוֹמֵר, אֵיזוֹהִי דֶרֶךְ יְשָׁרָה שֶׁיָּבֹר לוֹ הָאָדָם, כֹּל שֶׁהִיא תִפְאֶרֶת לְעוֹשֶׂיהָ וְתִפְאֶרֶת לוֹ מִן הָאָדָם.  The Arizal (Likutay Hashas) and Megaleh Amukos Vaeschanan say that Rebbi uses precisely the terminology of תפארת for he was a continuation of the soul of Yaakov Avenu, who's middah is תפארת.  The midrash in this week's parsha (96:5) says about Rebbi  בְּחַיָּיו הָיָה דָר בְּצִפּוֹרִי שְׁבַע עֶשְׂרֵה שָׁנָה, וְהָיָה קוֹרֵא עַל עַצְמוֹ וַיְחִי יַעֲקֹב בְּאֶרֶץ מִצְרַיִם שְׁבַע עֶשְׂרֵה שָׁנָה, וְחָיָה יְהוּדָה בְּצִפּוֹרִי שְׁבַע עֶשְׂרֵה שְׁנִין. רַבֵּנוּ שְׁלשׁ עֶשְׂרֵה שָׁנָה חָשַׁשׁ בְּשִׁנָּיו וְכָל אוֹתָן שְׁלשׁ עֶשְׂרֵה שָׁנָה לֹא מֵתָה חַיָּה בְּאֶרֶץ יִשְׂרָאֵל וְלֹא הִפִּילָה אִשָּׁה עֻבָּרָהּ בְּאֶרֶץ יִשְׂרָאֵל.  Based upon the above words we understand why Rebbi is connected with Yaakov Avenu.  Rashi at the beginning of Toldos says שני גוים בבטנך גיים. כְּתִיב; אֵלּוּ אַנְטוֹנִינוּס וְרַבִּי, שֶׁלֹּא פָסְקוּ מֵעַל שֻׁלְחָנָם לֹא צְנוֹן וְלֹא חֲזֶרֶת לֹא בִימוֹת הַחַמָּה וְלֹא בִימוֹת הַגְּשָׁמִים (עבודה זרה י"א):  Why are these two souls hinted to at the beginning of Toldot?  Now we understand that Rebbi and Antenenus are Yaakov and Esav in another form.

Says the Ben Yehoyuda, that's why the first mishna talks about krias shema.  The midrash in this weeks parsha (98:3) says אֶלְעָזָר בֶּן אֲחוּי אָמַר מִכָּאן זָכוּ יִשְׂרָאֵל לִקְרִיאַת שְׁמַע, בְּשָׁעָה שֶׁהָיָה יַעֲקֹב אָבִינוּ נִפְטַר מִן הָעוֹלָם קָרָא לִשְׁנֵים עָשָׂר בָּנָיו אָמַר לָהֶם שִׁמְעוּ אֵל יִשְׂרָאֵל שֶׁבַּשָּׁמַיִם אֲבִיכֶם, שֶׁמָּא יֵשׁ בִּלְבַבְכֶם מַחְלֹקֶת עַל הַקָּדוֹשׁ בָּרוּךְ הוּא, אָמְרוּ לוֹ (דברים ו, ד): שְׁמַע יִשְׂרָאֵל אָבִינוּ, כְּשֵׁם שֶׁאֵין בְּלִבְּךָ מַחְלֹקֶת עַל הַקָּדוֹשׁ בָּרוּךְ הוּא, כָּךְ אֵין בְּלִבֵּנוּ מַחְלֹקֶת, אֶלָּא (דברים ו, ד): ה' אֱלֹהֵינוּ ה' אֶחָד, אַף הוּא פֵּרַשׁ בִּשְׂפָתָיו וְאָמַר: בָּרוּךְ שֵׁם כְּבוֹד מַלְכותוֹ לְעוֹלָם וָעֶד. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל הֲדָא הוּא שֶׁיִּשְׂרָאֵל מַשְׁכִּימִים וּמַעֲרִיבִים בְּכָל יוֹם וְאוֹמְרִים שְׁמַע יִשְׂרָאֵל אָבִינוּ מִמְּעָרַת הַמַּכְפֵּלָה, אוֹתוֹ דָּבָר שֶׁצֶּוִּיתָנוּ עֲדַיִן הוּא נוֹהֵג בָּנוּ ה' אֱלֹהֵינוּ ה' אֶחָד.  Since it is from Yaakov Avenu that we merit the mitzvah of shema, therefore, Rebbi, the nitzut of Yaakov Avenu, starts the first mishna about krias shema.

The Baal Haturim at the beginning of the parsha says the best years of Yaakov's life were the years in Egypt, ד''א ויחי יעקב בארץ שלא חיה ימים טובים בלא צער אלא כמנין ויחי י''ז שנה משנולד יוסף עד שנמכר וי''ז שנה במצרים.  Why were these years his best years?  The Daas Zekanim last week's parsha (47:8) says מדרש בשעה שאמר יעקב מעט ורעים היו אמר לו הקב"ה אני מלטתיך מעשו ומלבן והחזרתי לך דינה גם יוסף ואתה מתרעם על חייך שהם מעט ורעים חייך שמנין התיבות שיש מן ויאמר עד בימי מגורי כך יחסרו משנותיך שלא תחיה כחיי יצחק אביך והם ל"ג תיבות ובמנין זה נחסרו מחייו שהרי יצחק חי ק"פ שנה ויעקב לא חי אלא קמ"ז:  Based upon this we understand that Yaakov would've immediately done teshuva for his "sin" and hence spend the rest of the years of his life working on his simcha and feeling at ease with life.  Hence, these years were the best years of his life.  This is the message of שמע ישראל.  Yaakov wanted to reveal the end.  He wished to give over the secrets of life, but it was hidden.  The dark clouds of golus didn't permit a clear vision.  Yet, despite the unclear future we are still able to say ה' אחד.  Based upon this we understand why Berachos opens with the night time krias shema first for it is the message of krias shema that carries us through the long bitter golus.  It the krias shema that allows us to write and study a Talmud Bavli in golus.  Inside the Eretz Mitzraim, the מיצרים of golus, there is an experience of ויחי יעקב.  As the Yismach Yisroel explains ויחי יעקב בארץ מצרים, it is Yaakov that gives us the capability to live (true living,) in the מיצרים that threaten to swallow us.   

In the words of the Toldos Yaakov Yosef in the beginning of the parsha: ובזה יובן ויחי יעקב בארץ מצרים ר"ל מן המצר קראתי י"ה דהיינו שנתן לב להבין כי חי החיים שהוא נק' יעקב שבכל עקב ושפלות שם הוא ית' אשכון את דכא והוא בארץ מצרים בכל מיני צער ומצר והוא תואר י"ז שנה מספר שם הקדוש אהו"ה גי' י"ז שם של חסדים וגבורות והטוב המגיע לאדם הוא החסדים והצער הוא מצד הגבורות א"כ שם שמו ית' שוכן וזהו ויחי שנתבטל אז הצער כשנותן דעתו להבין זה והבן.

Effect The World

The possuk says Yaakov lived in Eretz Mitzraim, it should have said he lived in Goshen for he didn't live in the entire Egypt?  Says the Meshech Chachma: ויחי יעקב בארץ מצרים וכו' הענין. שהאדם יש אחד שחי לעצמו [גם זה טוב] ויש שחי לבני ביתו ויש שחי לעירו ויש שחי לכל העולם וע"ז נאמר וצדיק יסוד עולם. ויעקב אבינו לא בעירו לבד היה חי ולא בארץ גושן לבד רק בכל ארץ מצרים והיינו שפסק הרעב ממצרים שברך לפרעה שיעלה היאור בשבילו. וזה שאמרו אבל כבד זה למצרים ולא לארץ גושן בלבד. שחזר הרעב למקומו אחר פטירתו, ולכן רבינו הקדוש קרי אנפשיה וחייא יהודה י"ז שנים בציפורי היינו שמענוותנותו הקטין כבודו שאינו חי רק בצפורי אבל האמת שר"ח צווח אי לכם עוברות שבא"י הרי שכבודו הגין על כל ארץ ישראל ודו"ק.  Yaakov physically lived in one place but his effect was felt in the entire world.  As Rav Kook puts it in שיר מרבע, יש שהוא שר שירת נפשו, ובנפשו הוא מוצא את הכל , את מלא הסיפוק הרוחני במילואו. ויש שהוא שר שירת האומה , יוצא הוא מתוך המעגל של נפשו הפרטית , שאינו מוצא אותה מרוחבת כראוי ולא מיושבת ישוב אידיאלי , שואף למרומי עז, והוא מתדבק באהבה עדינה עם כללותה של כנסת ישראל, ועמה הוא שר את שיריה , מצר בצרותיה , ומשתעשע בתקוותיה , הוגה דעות עליונות וטהורות על עברה ועל עתידה , וחוקר באהבה ובחכמת לב את תוכן רוחה הפנימי. ויש אשר עוד תתרחב נפשו עד שיוצא ומתפשט מעל גבול ישראל , לשיר את שירת האדם, רוחו הולך ומתרחב בגאון כללות האדם והוד צלמו, שואף אל תעודתו הכללית ומצפה להשתלמותו העליונה , וממקור חיים זה הוא שואב את כללות הגיונותיו ומחקריו, שאיפותיו וחזיונותיו. ויש אשר עוד מזה למעלה ברוחב יתנשא , עד שמתאחד עם כל היקום כולו , עם כל הבריות, ועם כל העולמים, ועם כולם אומר שירה, זה הוא העוסק בפרק שירה בכל יום שמובטח לו שהוא בן העולם הבא. ויש אשר עולה עם כל השירים הללו ביחד באגודה אחת , וכולם נותנים את קולותיהם, כולם יחד מנעימים את זמריהם, וזה לתוך זה נותן לשד וחיים, קול ששון וקול שמחה, קול צהלה וקול רנה, קול חדוה וקול קדושה. שירת הנפש, שירת האומה , שירת האדם , שירת העולם , כולן יחד מתמזגות בקרבו בכל עת ובכל שעה. והתמימות הזאת במילואה עולה היא להיות שירת קודש , שירת אל, שירת ישראל, בעוצם עזה ותפארתה, בעוצם אמתה וגדלה, ישראל שיר אל , שיר פשוט, שיר כפול , שיר משולש, שיר מרובע . שיר השירים אשר לשלמה, למלך שהשלום שלו.  Yaakov sang the shirah of the world.

The Gemorah in Sotah (13a) says ויבאו עד גורן האטד וכי גורן יש לו לאטד א"ר אבהו מלמד שהקיפוהו כתרים לארונו של יעקב כגורן זה שמקיפים לו אטד שבאו בני עשו ובני ישמעאל ובני קטורה תנא כולם למלחמה באו כיון שראו כתרו של יוסף תלוי בארונו של יעקב נטלו כולן כתריהן ותלאום בארונו של יעקב תנא שלשים וששה כתרים נתלו בארונו של יעקב.  The Rishonim debate where the 36 crowns came from (see Rashi, Tosfos Shantz, Maharsha.)  However, why does the Gemorah emphasis that there were 36 crowns, why do we need to know the number? And what is the significance that they put their crowns around Yaakov?

Many books on Chanukah point out, there are 36 tractates of the Shas (now we have more than that #, but apparently that was the original #.)  The 36 crowns came to challenge the 36 lights of the Shas.  They were the "crowns of the dark side" that came to challenge the light of Yaakov, the light of Torah.  These crowns are the קליפות that feel there power isn't subject to the will of God.  That is the source of the 36 כריתות.  A person does an action that is such a complete rebellion against God that disconnects his/er soul from its power source.  (See Keren Orah on Sotah.)  When they hung their crowns on the bed of Yaakov is represented that they acknowledged that ultimately their power came from Hashem.  This was the message of Yaakov in Shema Yisroel.  Even though there are opposing forces, ultimately even they will realize ה אחד (see וענפיה ערזי אל.) 

A Collective Nation

וַיקְרָ֥א יַֽעֲקֹ֖ב אֶל־בָּנָ֑יו וַיֹּ֗אמֶר הֵאָֽסְפוּ֙ וְאַגִּ֣ידָה לָכֶ֔ם אֵ֛ת אֲשֶׁר־יִקְרָ֥א אֶתְכֶ֖ם בְּאַֽחֲרִ֥ית הַיָּמִֽים הִקָּֽבְצ֥וּ וְשִׁמְע֖וּ בְּנֵ֣י וְשִׁמְע֖וּ אֶל־יִשְׂרָאֵ֥ל אֲבִיכֶֽם: What is difficult is to understand the double expression and the change of words in these two verses.  There are some of the commentators that maintain it is indeed the same theme expressed twice.  Others such as Hirsch and Malbim understand that there is a reason for all the changes.  In their footsteps I would suggest an interpretation.  See Rav Hirsch in explanation of God's promise to Yaakov (35:11) גוי וקהל גוים יהיה ממך.  He says, goy is one single unit, yisroel  "is to therefore not to show itself as being in any way one-sided, but as a model nation shall present in a nutshell the most varied appearance of all different characteristics." This is hausfu bnei yaakov, we are a single nation.  However, there is also hikabtzu v'shemu el yisroel avechem, we are a multitude of shevatim with various talents, capabilities and strengths that bend cohesively into one nation.   There is a specific blessing to each shevat, but there is also a collective blessing to all of Bnei Yisroel.  It is because we are made up of different talents that work together in harmony that we are a greater nation, we aren't just one homogeneous group.

My question on Rashi is why does he comment on the parsha setuma, what is the question on the verse, anyone reading from a vhumash will not realize this?  And it it is troubling, why didn't he comment on why Vayetza isn't precided by the normal space after the conclusion of a parsha, it has less space?  Furthermore, why does Rashi say it's a hint to the fact that the ketz was hidden from Yaakov if this only accorded a little later when he is talking to all of his sons as Rashi himself says there?

Fixing The Wings

The Arizal teaches that the six words of baruch shem correspond to the six wings that the angels have.  However, after the destruction of the Beis Hamikdash they only have four wings (see Chagiga 13b.)  That means it corresponds to two words of baruch shem which are lacking.  Which words do these wings correspond too?  The Gra (Shnos Eliyahu Zeraim) and the Noam Elimelech both say that its the words כבוד מלכותו and that is the meaning of out prayers in the mussaf of Yom Tov, גלה כבוד מלכותך עלינו, that those wings should be reinstated.  The Ohav Yisroel (Vayeshev) is of the opinion that its the words לעולם ועד.  However, either way the point is the same, there is a lacking in the recognition of the malchus of Hashem after the destruction of the Beis Hamikdash and it is our mission to fix it.

This week my Korean friend told me that he has an interview to be a pastor in Alabama.  Although, I disagree with his religious views, I do admire him.  I question would I be willing to move to Alabama to teach in a Talmud Torah for a meager salary?  Can it be that this goy is more willing to pick himself up and move in order to spread what he feels is baruch shem more than I am willing too?

Two Dimensions Of Shema

The Gemorah in Pesachim (56a) says that after the shevatim said shema Yisroel to prove their allegiance toward Hashem, Yaakov responded with baruch shem.  Because of this we recite it after saying shema in our daily recitation.  The question is how we view this additional line added into shema, does it now become an extension of the possuk shema yisroel and therefore should have  all the stringencies that the law prescribes for the first verse, or is it viewed as a separate line with its own rules?  In many instances we find that the Mishna Berura rules that its part of shema.  See 61:11, 63:11, 65:10 in regard to interrupting to talk to someone, intent and if one must recite it with the congregation. In all these cases the Mishna Berura equates baruch shem with the possuk of shema yisroel.  From all those instances it seems that he rules that baruch shem is part of the verse of shema yisroel.  However, in 61:13 in buir halacha he rules that if one forgets to say baruch shem one must not repeat shema.  Here it seems that baruch shem isn’t considered part of the verse of shema yisroel, opposite from the aforementioned sources?  Rav Asher Weiss explains that there are two parts to shema.  There is the mitzvah of reciting shema and then there is the kabalos ol that must be accepted in shema.  Baruch shem isn’t part of the mitzvah of saying shema, its not at all in the Torah.  However, it is part of the kabalos ol.  Therefore, regarding the stringencies that affect intent, the baruch shem is just as important as shema.  However, if one forgot it since its not part of the basic recitation of shema one doesn’t need to go back to repeat it.

The following paragraphs (in different type set) are stolen from the blog Mevakesh Lev in the piece entitled "Baruch Sheim."

The Brisker Rav was exceedingly exacting in the way he said Krias Shema. It would take him a very long time. (Parenthetically, the Gemara says that the reward for reciting Shema carefully is that Gehinom will be cooled off for him. This is a tremendous schar. Nevertheless, apparently not all Gedolei Yisrael held of the extreme extent to which the Briskers take this inyan. One time, Rav Meir Soloveitchik was in the presence of the Chazon Ish when he (Rav Meir) was saying Shema. He said it in Brisker form, taking an extremely long time to say every word with the utmost of precision. Afterwards, the Chazon Ish told him, “Be careful you don’t catch a cold.”)

Baruch sheim, though, was not given the same attention to exactitude. Given his pace throughout the rest of Shema, the amount of time from when he finished the word echad until he began v’ahavtah was much quicker. When asked about this, the Rav answered as follows.

The halacha that one must be medakdeik in Krias Shema is not because of the act of kabalas ol malchus Shamayim, but a requirement as far as reading pesukim is concerned. The proof of this is the source of precision reading. It is derived from the word v’limadetem, which Chazal darshen to mean that your limud should be tahm, complete. The enunciation should be unadulterated. Where does the word v’limadetem appear in Krias Shema? In the second paragraph. Most Rishonim hold that the second paragraph is only required mi’d’Rabannan, so the derasha cannot be referring only to Krias Shema. Rather, it is a halacha that applies to mikrah, reading pesukim.

Rav Moshe Feinstein was once observed doing shnayim mikrah, and it was apparent that he was saying the words with the same degree of precision as when he would say Krias Shema. So we see that he too held that the halacha of precision reading is not a requirement unique to Shema, but that it is a requirement insofar as reading pesukim is concerned.

Baruch Sheim, despite being an integral part of kabalas ol malchus Shamayim, is not a pasuk, and therefore does not require the same level of precision.

There is another time we find the saying of baruch shem.  In the mikdash they wouldn’t respond to a blessing by answering amen, they would respond with baruch shem (see Taanis 16b.)  Are these two mentioning's of baruch shem, the response in the mikdash and our recitation in shema two independent dinim, or do  they share one yesod hadin?  Rav Solevetchik explains that the מחייב of baruch shem is the mentioning of the חלות שם הוי"ה.  In the mikdash it was always considered a חלות שם הוי"ה since that was the way it should been pronounced.  Even after the death of Shimon Hatzaddik when they stopped pronouncing it that way (see Yoma 39b) it still was considered a חלות שם הוי"ה. Similarly, the verse of shema yisroel is considered to be mentioning the שם הוי"ה (see Gra siman 5 Orach Chayim.)  That’s what is the trigger for saying baruch shem.  (The Gemarah in Pesachim is thus read to be analyzing if inserting this praise into the krias shema itself would constitute an interruption of the recitation.  The conclusion is since Yaakov said it, therefore we may incorporate it into shema and not only is it praise permitted to add into the shema, but it becomes part of the kabbalos ol.)

The Rambam at the beginning of the book of Ahava cites the verse of מה אהבתי תורתך כל היום היא שיחתי.  Rav Solevetchik said that in the opinion of the Rambam, shema has two parts too it, it is a mitzvah to read the words twice a day, in the morning and evening but there is an additional aspect of the kabalos ol, that fulfillment extends throughout the entire day, it is כל היום bookended at the beginning and the end of the day with krias shema.

The nature of this additional aspect of kabalos ol needs to be explained.  We already said Hashem eched, what are we adding?  And why is it said quietly?  When the Rizhonir was a young boy he asked the Alter Rebbe how can we say ואהבת את ה' אלקיך if we already said Hashem eched and acknowledged our existence as meaningless?  (Of course, this is to show the greatness of the Rizhonor that at a young boy he was asking such questions while older people like myself are asking if our favorite football team will make the playoffs and other such intelligent questions.)  The Alter Rebbe gave him a six hour explanation about יחודא עילאה  and יחודא תתאה and answered his question.  Obviously, this explanation is beyond the scope of this elucidation, but we can at least glean shema yisroel is the level of ultimate yechud with Hashem.  However, this doesn’t give any “room” for a person to live.  We must take it down a notch in order to maintain a living relationship with Hashem and we acknowledge this lacking in our ability to recognize yichud Hashem in its optimal form quietly.

Two Types of Living

Rashi tells us that part of the blessings given to Efrayim and Menashe is that everyone will bless their children to be like the.  Everyone asks why bless your children to be like Efraim and Menashe, why not Reuvain and Shimon or Avrohom and Yitzchak, why Efraim and Menashe specifically?  I beleive the answer is that there is a tremendous difference between Efraim and Menashe and those that canme before them.  They were the first one's born in a foreign land, distant from the main body of Klal Yisroel.  Sadly, that has been most of our history.  We have spent a lot more time occupying foreign lands that we have spent living in Eretz Yisroel under a Torah-run government.  It is the lesson of Efraim and Menashe that we must pass over to our children to keep the chain of Judaism thriving even in the golus.
Yosef wanted Yaakov to place his right hand on Menashe, the bechor but Yaakov puts it on Efraim first.  If Efraim was greater and deserved the right hand, why didn't Yosef see it?  And why wasn't he the physical bechor, why was  Menashe the actual bechor?  Earlier in the week, here, we discussed the ability of Yaakov and Yosef to bridge the gap of generations and pass on the mesorah even when the next generation doesn't live in the same conditions.  Menashe and Efraim represent two means of transmitting this mesorah.  There is the Menashe attitude, כי נשני אלקים את בית אבי, to remind yourself of the good old days by talking in a nostalgic manner about the past.  This stops a person from assimilating into the fabric of the society s/he is living in for s/he know that s/he is different.  S/he descends from holy people.  Then there is the methodology of Efraim, כי הפרני אלקים בארץ עניי, not just to shy away from society, but to improve the society one is in and elevate it לקדושה וטהרה.  In terms of the one stuck in golus, Yosef the first focus must be the Menashe process, to avoid being contaminated by the society around him.  After that, one can work on the avodah of Efraim and try to improve his surroundings. Therefore, he puts Menashe first.  However, ultimately, it is the Efraim methodology which is greater and has more of an impact, hence Yaakov puts his right hand on Efraim (based upon Likutay Sichos volume 15.)

Shimshon the Messiah

The midrash says that Yaakov saw that Shimshon had the possibility to be the Moshiach but it didn’t end up happening.  What was the power of Shimshon to be the Moshiach more than any other of the shoftim?  Why is Dan compared to a snake?  See Mictav MeEliyahu volume 2 on Shoftim.  The basic gist is along the lines of what we wrote here.  Shevet Dan and specifically Shimshon had the ability to elevate even that was from the other side, from the evil forces and that is the power of Moshiach.  That is why he is compared to a snake, for he has the power to elevate even the evil powers represented by the snake (see Even Ezra.) 

However, it didn’t work out (see Mictav’s explanation of why) and the Arizal teaches, instead of being Moshiach, Shimshon ends up with his feet cut off just like the snake (the גימטריא of נחש and משיח is the same.)

The Torah Decision

The beracha to Yissocher says וַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב וְאֶת־הָאָ֖רֶץ כִּ֣י נָעֵ֑מָה וַיֵּ֤ט שִׁכְמוֹ֙ לִסְבֹּ֔ל וַיְהִ֖י לְמַס־עֹבֵֽד.  The possuk appears to be a self-contradiction, if Yissochar saw that rest is good why than is he carrying a burden?  Furthermore, what is the pleasent land that he is seeing and hoe is that a cause for Yissocher to carry a burden?  And what is the difference between the words טוב and נעימה?  Some of the commentators (Rashbam, Rashi) understand that the land is referring to his portion in Eretz Yisroel and how he works the land and doesn’t travel but we will go in the footsteps of the commentaries (Or Hachaim, Kli Yakar) that understand that the possuk is explaining why Yissocher chooses to be the Torah learner.

 וַיַּ֤רְא מְנֻחָה֙ כִּ֣י ט֔וֹב is referring to the next world where one rests from all the bodily pursuits of this world.  Yissocher sees that and then contrasts that with the אָ֖רֶץ, referring to this earthly world and sees it’s נָעֵ֑מָה but not טוב.  The difference between טוב and נעימה is that טוב is the salad, quinoa and flax seeds of your diet.  These things are good for you nutritionally speaking, but they aren’t נעים, they don’t taste very good.  On the other hand the potato chips, cake and ice cream are all נעים, they are very appetizing, but they aren’t healthy, they aren’t for your ultimate good (heard the parable from Rabbi Y.Y. Jacobson.)  Yissachor sees this is world is indeed a delight, there is a lot of pleasure one can get from it, but it’s merely ice cream and cake, it is a short time gratifying pleasure but in the long run it is no benefit.  On the other hand the spiritual pursuits may seem to be quite bland, “all work and no play makes Jack a dull boy” but in the end it leads to a much better and sweeter life.  Yissocher's eyes are on the long term gain and therefore, he chooses the true מנוחה, to be free from the pursuits of קנאה, תאוה וכבוד that enslave a person and hence, bends his shoulder to bear the burden of Torah.

Rav Yeruchem Levovitz elaborates on the point that true מנוחה is to accept the burden of Torah.  Through toil in Torah one is removed from all the troubling occurrences of life.  Of course, this idea is expressed in Chazal אל תקרי חרות אלא חירות.  By learning Torah a person is free from all the passions and burdens of this world that bother others.  ודוק ותשכח בחיי היום יום, there is no better way to remove one's stress and aggravation than heading to the Beis Midrash and learning.

The Mesorah of Yaakov

In the Zohar, Yaakov if often called ישראל סבא  and even in halacha, the Ramban (Krias Shema 1:4) calls him the זקן.  Why is this title awarded to Yaakov, he died the youngest of the avos, so why is he referred to as the elderly, grandfather figure?  Why are we called Klal Yisroel, why not be called after Avrohom or Yitzchok?  The Rav explains (first essay in Man of Faith in the Modern World) that Yaakov is the only one of the avos that we see from the Chumash that he interacts with his grandchildren.  The Torah never gives us a description of Avrohom dealing with Yaakov or Yitzchak with the shevatim, it is only Yaakov and the sons of Yosef that we see there is this relationship.  This is a unique quality that Yaakov has, he has the ability to carry on the mesorah for the future generations, he is able to bridge the gap between the alte heim, the holy land of Eretz Yisroel and the land of Egypt.  He merited to give over the Torah from the previous generations, the Torah learnt in the cold, freezing, frigid weather of Europe.  A Torah learnt in poverty and the most difficult conditions.  He was able to give over an appreciation of that Torah to an Egyptian (American) kid born into the lap of luxury with all the modern technology that he wanted available at his beckoning.

I must mention Yeshivas Mir letov, that I felt more than in any other religious institution (admittedly, not too many) that I have attended, they were able to give over this feeling of mesorah, that we American bochurim learning in the Mir Yerushalayim were somehow continuing the great legacy of Rav Lazer Yudel Finkel, Rav Chaim Shmulevez, Rav Kamai and somehow we were connected to the run down town of Mir, Poland and the yeshiva there.  I can’t really explain how they made this feeling apparent, nor have I asked my peers if they experienced (possibly unconsciously) such a feeling (though, if any of them are reading this they may chime in,) but that was the feeling I got.  There was just a certain way that it felt to hear Rav Asher Arieli quote the shver b’shem Rav Baruch Ber that an American kid (myself) was lifted up out of America (or the steps heading downstairs to the Beis Sholom beis midrash) and brought in to Kamenetz and sitting before Rav Baruch Ber.

Based upon this I believe we can understand an additional point.  Everyone knows the Gemorah Taanis (5b) that Rav Nachman says based upon a hekesh from Yaakov to his children that Yaakov didn’t die.  Its well known what the Rashba says to explain this Gemorah that through the children carrying on the Torah of Yaakov it’s as if Yaakov is still alive.  Why do we find this yesod by Yaakov more than the other avos?  Because its Yaakov who is able to ensure that the chain of Torah will be carried to the future generations even though living conditions may be different. (As an aside it is one of my pet peeves when people use this idea of the Rashba outside the context of Torah.  I believe the words of the Rashba are because the words of Torah are nitzchi, it is a power above time [and this explains many statements of Chazal ואכמ"ל.]  This can’t be extended to other points.  They may be great maalos and great attributes but if it aint Torah, it aint Torah!)

The meforshim point out a technical problem in the possuk.  It says (48:15) “Yaakov blessed Yosef” but then he continues to give a blessing to Menasha and Efraim, where is the blessing given to Yosef?  The answer is that the blessing to the children of Yosef is a blessing to Yosef.  It is the ability to give over the דמות דיוקנו של אביו, that mesorah, that imprint of kedusha that he received from his father, to his children that is the biggest blessing to Yosef.

This week’s parsha is Vayechi.  Seems badly named if we learn about the deaths of Yaakov and Yosef?   That is the life of an av, Yaakov Avenu lo mes, he lives through his children.  It is when the teachings, the avodah, the mesorah of Yaakov can be carried on through the toughest times of golus that prove Vayechi Yaakov.