Parashat Vay'chi   Rav Menachem Leibtag

1. QUESTIONS FOR PREPARATION
2. SHIUR ON PARASHAT VAY'CHI
3. QUESTIONS FOR FURTHER IYUN

1. QUESTIONS FOR PREPARATION

PART I - QUESTIONS FOR THE 'SHABBOS TABLE'

1. In your opinion, would you consider Yaakov's 'blessings' to his children as classic 'blessings', or 'foreseeing' their future?

Support your answer from their content, and relate to 49:28! Then see Ibn Ezra on 49:1! [See also Chizkuni.] Do Yaakov's blessings relate to the future "nachalot" in Eretz Canaan of each shevet? Support your answer (either way) from the brachot themselves. [See Rashbam on 49:1.]

2. Note in 48:21 how Yaakov informs Yosef that God will one-day bring them back to the Eretz Canaan.

Surely, this is an important message, but explain why Yaakov mentions this specifically now in the context of chapter 48 (note 48:3-4!)?

Notice as well how Sefer Breishit concludes by telling us how Yosef relays this message to his brothers (see 50:24-26). In your opinion, why do you think that Sefer Breishit concludes specifically with this message?

Finally, based on Shmot 3:6-9, 3:13-17, 4:1, and 4:28-31, prove that even several hundred years later, Bnei Yisrael remain aware of this message (as well as the various earlier promises that God had made to the Avot).

3. Note the division of 'parshiot' within Yaakov's brachot. Note especially how this entire unit begins and ends! Can you explain the logic of this division? Does each shevet have its o wn 'parshia', or are there exceptions? If so, what are they and why? Can you explain the logic of their order? [See Chizkuni on 49:13.] Finally, compare them to Moshe Rabeinu's brachot to the "shvatim" in Parshat V'zot ha'bracha". In regard to their content, order, and style, what is similar and what is different? Attempt to explain why, based on the purpose and setting of each.

4. Two times in Parshat Va'ychi, Yaakov Avinu asks to be buried in Eretz Canaan:
1) once to Yosef - 47:29-31
2) once to his sons - 49:28-33

First, carefully compare these two sources; then attempt to explain why Yaakov finds it necessary to make this request twice. Pay careful attention to what Yaakov commands Yosef, and to what Yaakov commands his sons. What is different, and what is the same? Relate this difference to 48:7. [In other words, why is Rachel's burial a 'touchy issue'? / See Ramban on 48:7.] Review 50:1-14. Were both requests fulfilled?

5. The story of Yaakov's burial contains two puzzling details:
a) Why is Yosef fearful that Pharaoh may not allow him to bury his father in Eretz Canaan?
b) Why doesn't the official Egyptian funeral procession and ceremony actually enter Eretz Canaan?

[The following questions should help you formulate an answer.] First Read 50:4-5. Why does Yosef speak to "beit Pharaoh" and not to Pharaoh himself? [or does he? - see 50:6] Does it seem that he is not as 'powerful' as he was before? Now read 50:6-11. Does this support your answer? Why does Yaakov receive such honor from the Egyptians? When they do go to bury Yaakov, why does the Egyptian escort stop at Goren Atad, while only Yaakov's children ascend to Eretz Canaan to bury him (see 50:11-13)? [Why only a partial escort?] Note that "Goren ha'Atad" (where the public mourning takes place) is located on the OTHER bank of the Jordan River, not in Eretz Canaan (50:10)! Can you explain why? Could it be that the Egyptians are intentionally avoiding entering Eretz Canaan. Would it not have been much shorter to travel directly to Hebron! Relate your answer to the attitude of the Egyptians towards 'foreigners' - see Breishit 43:32 (& 39:14 & Shmot 8:22.] What appears to be the opinion of the Egyptians towards the people of Canaan? Relate as well to Vayikra 18:1-3,& 27! Finally, relate this to why Yosef himself does not ask to be buried in Eretz Canaan, rather he only asks that his bones be taken when Bnei Yisrael will leave Egypt several hundred years later (see 50:24-26).

PART II - QUESTIONS FOR PREPARATION (for weekly shiur)
1. What do you think is Yosef's original intention when he brings his two sons to his father's death bed? [i.e. What type of blessing does he expect to receive?] Is this the blessing that they actually do receive? If not, is Yaakov's blessing 'better' or 'worse' than what Yosef expected?

2. Attempt to categorize the different types of blessings which we have found thus far in Sefer Breishit. Which type of blessings are given by God, and which type are given by an 'aging father'? Can you explain why? [Relate your answer to the theme of "bechira" which we have been following in our study of Sefer Breishit.]

3. Before Yaakov blesses Efraim and Menashe, in 48:3-4 he reminds Yosef an earlier prophecy which he received. How does explain the background for his 'promise' (or blessing?) to Yosef regarding his sons in 48:5-6? [Relate this blessing to Devarim 21:17.] How does all of this relate to Yaakov's statement in 48:7? [Or, maybe it doesn't? If not, what does 48:7 relate to?]

4. What is the essence of Yaakov's actual blessing to Efraim & Menashe themselves in 48:15-20? How does this blessing relate to his earlier blessing in 48:5-6?

5. Is 48:21-22 an ADDITIONAL blessing to Yosef? If not, what is it? [See Rashbam 48:21.]

6. What is the nature of Yaakov's blessings to his children in 49:1-28? Are they all 'blessings'? If not, what is common to all of them? [Note carefully Yaakov's opening statement in 49:1! See also 49:34 & Ibn Ezra on 49:1!]

7. Note 48:21, compare with 50:24-25. How does this relate to 46:1-4? Why is 50:24-25 an appropriate ending for Sefer Breishit? How does it relate to Sefer Shmot?

PART III - PARSHANUT
1. Read 48:22. What is difficult about this pasuk? Relate it to 33:18, and the word "shchem" in each. What does the word "shchem" mean? Is there more than one possibility? How does the remainder of this pasuk affect the explanation of this word? How does the context of the entire "perek" relate to the meaning of this word? What did Yaakov TAKE with his sword & bow? When did this happen and WHY? After answering these questions (on your own), go through the various parshanim and try to organize their different approaches into at least two categories. As you study, note:
a. See Rashi, how does he answer the above questions? Why does he bring TWO pirushim. In your opinion, which pirush does he prefer? What is difficult about each one?
b. See Rashbam (& Rasa"g)! How does he answer these questions. How (and why) is this pirush different? See also Radak! How (and why) is his pirush similar, how is it different?
c. Next, see Ibn Ezra. How does he relate to these two pirushim? Which pirush does he prefer? Can you explain why? How is answer 'better' (or different) than Rashbam's?
d. Now see Seforno? How is his pirush different? Relate his pirush to Rashi's! Would you consider his pirush "pshat" - or more Midrashic? Why do you think Seforno doesn't prefer the above pirushim?
e. Finally see Ramban! In what manner is his pirush totally different than the others? To whom is his pirush most similar? How (and why) does he connect his pirush to Yaakov's original blessing of Efraim & Menashe? Is this typical of Ramban's comprehensive approach to pshat? Note his comparison of this pasuk to Melachim II 13:16-17! How does this 'solve' the most difficult aspect of the pirush of Ibn Ezra and Rashbam?

2. Read 49:1. In your opinion, what does "acharit ha'yamim" imply? [i.e. how many years into the future]
a. See first Chizkuni's pirush! Why does he relate this to "brit bein ha'btarim"? What is the basis of his pirush?
b. Next see Ramban. How is his opinion different? What does Ramban base his opinion on?
c. Now see Seforno. Is his pirush the same as Ramban's or different? What pasuk does he base his pirush on?
d. See also Rashbam in 49:1 who explains "et asher yikra etchem.." - about their strength [in battle] and their inheritance [nachlatam]. Can you infer from this how Rashbam understands "acharit ha'yamim"? Which pirush would this be more similar to, Chizkuni or Ramban?
e. Finally see Rashi on 49:1. Even though Rashi doesn't explain 'acharit hayamim" specifically, does his pirush relate to his understanding of this phrase?

3. In 48:8, when Yaakov sees Yosef's two sons, he asks WHO these children are (and in 48:9, Yosef informs him that these are his two sons). How could it be that after living in Egypt for some seventeen years, Yaakov did not know who Yosef's children were? First, see Rashi on 48:8. Note how he 'solves' this problem by re-interpreting this pasuk. In your opinion, is this "drash" or "pshat"? Next, see Chizkuni, noting how he begins with "lfi pshuto". Why is Chizkuni's interpretation more 'pshat' than Rashi's? See also Rashbam and Radak. Are they basically the same pirush as Chizkuni, or different? Explain.

2. SHIUR ON PARASHAT VA'YCHI [from 5759]

Blessings - we find so many of them in Sefer Breishit, particularly in Parshat Va'ychi. What are they all about? To answer this question, this week's shiur groups the blessings in Sefer Breishit into three categories - "bechira," "bechora" and "bracha" - and then explains their significance in Parshat Va'ychi.

INTRODUCTION / REVIEW
In our shiur on Parshat Toldot, we identified two categories of blessings to explain the nature of Yitzchak's blessings:
(1) "bechira" &
(2) "bracha."
We used the name "bechira" in reference to God's special blessing to Avraham that his offspring ("zera") would inherit the 'promised' land ("eretz"). This blessing was first given to Avraham Avinu in the beginning of Parshat Lech L'cha (12:1-3) and was subsequently repeated numerous times not only to Avraham, but to Yitzchak and Yaakov, as well. The more general term "bracha" we used in reference to a blessing of personal destiny, such as prosperity or power, given by a father to his son [or sons]. A good example of "bracha" is the blessing of prosperity and leadership that Yitzchak originally intended to bestow upon Esav, but was 'stolen' by Yaakov. Towards the conclusion of Sefer Breishit, the "bechira" process ends when God "chooses" ALL of Yaakov's children (the last of the Avot). Then, towards the end of Yaakov's life, he bestows "brachot" - blessings of fertility, prosperity and success - upon all his children (see 49:1-28).

YOSEF'S BRACHA - BECHIRA or BECHORA?
Although our above introduction explains the nature of Yaakov's "brachot" to his twelve sons in chapter 49, it does not explain the special blessing Yaakov confers upon Yosef's two sons, Menashe and Efraim, in chapter 48.

To understand what that blessing is all about, we must take a closer look at Yaakov's opening statement when Yosef arrives with his sons (see 48:1-2). [We quote this pasuk in Hebrew in order to highlight its textual parallels to earlier blessings to the Avot.]:

[And Yaakov said to Yosef]: "KEL SHADDAI nirah ay'li b'Luz b'eretz Canaan va'yvarech oti, vayomer eilai, 'Hin’ni MAFR'CHA v'HIR'BITICHA u'netaticha l'khal amim, v'natati et ha'ARETZ ha'zot l'ZAR'ACHA acharecha achuzat olam.'" (48:3-4)

At first glance, this blessing appears to resemble the blessings we have called "bechira." It corresponds almost identically to the blessing of "bechira" which Yitzchak had granted Yaakov prior to his departure from Eretz Canaan (when running away from Esav):

[And Yitzchak said to Yaakov]: "v'KEL SHADDAI y'varech otcha v'YAF'RCHA v'YAR'BECHA v'hayitah l'khal amim - v'yiteyn lcha et birkat Avraham lcha u'l'ZAR'ACHA itach, l'rishtcha et ERETZ mgurecha... " (28:3-4) Similarly, it parallels almost precisely God's 'official' "bechira" of Yaakov upon his return to Eretz Canaan (at Bet El): [And God spoke to Yaakov saying] "ani KEL SHADDAI, PRE u'RVEH, goy u'khal amim y'hiyeh mi'meka... v'et ha'ARETZ asher natati l'Avraham ul'Yitzchak lcha et'nena, u'l'ZAR'ACHA acharecha eteyn et ha'ARETZ." (35:11-12)

Could it be that Yaakov confers the privilege of "bechira" upon Yosef, to the exclusion of his brothers? Is our original assumption - that the "bechira" process concluded with Yaakov incorrect?

The answer to this question is quite simple. In these psukim (48:3-5), Yaakov does not bless Yosef with the "bechira." Rather, he INFORMS Yosef ABOUT the "bechira" to provide him with the necessary background to appreciate the blessing he is now about to receive - the blessing which we will call "BECHORA":

"Now, your two sons, who were born to you in the land of Egypt... shall be mine; Efraim and Menashe are to me like Reuven and Shimon." (48:5)

In other words, even though all the brothers are "chosen," Yosef attains a special status: he receives a DOUBLE portion ("pi-shna'yim") in relation to his brothers. Both Efraim and Menashe are considered "shvatim" (tribes); they are to be granted equal standing as Reuven and Shimon.

Therefore, before bestowing this blessing, Yaakov first reminds Yosef of the "bechira" process (48:4). Within the framework of the chosen family (i.e. Yaakov's 12 sons), Yosef is awarded a double portion (48:5-6), referred to by Sefer Devarim (21:17) as "mishpat ha'bechora" (the fixed-statute of the firstborn).

Yaakov thus neither chooses nor rejects any of his children. He simply awards Yosef with the "bechora" prior to blessing each of his other children with his unique "bracha" (based on the son's individual character and potential /see 49:1-28).

The very next pasuk supports our explanation: "But children born to you after them shall be yours; their inheritance shall be included under the name of their brothers." (48:6)

In other words, should Yosef have any additional children, their portion must be included within the portions of Menashe and Efraim. As the family "bechor," Yosef's progeny receive a double portion, but no more, no matter how many children may ultimately be born.

But why should Yosef be considered the "bechor"? After all, his credentials for this distinction aren't very good. First and foremost, he is NOT Yaakov's firstborn. In fact, Yaakov later refers to Reuven as his "bechor" (see 49:3)! [Was Leah less of a wife to Yaakov than Rachel?] Secondly, Yaakov specifically requested that he be buried next to Leah (whose first born son was Reuven) in Ma'arat Ha'Machpela, while Yosef's mother, Rachel, was buried on a roadside! Does this not reflect Leah's stature as being at least on par with Rachel's? Shouldn’t her firstborn naturally receive the birthright?

WHY WAS RACHEL BURIED ON THE ROAD?
Apparently, Yaakov deals with this uncertainty in the very next pasuk: "When I was returning from Padan, Rachel died suddenly during that journey, while we were still some distance from Efrata [and thus even farther away from Chevron!], and therefore I buried her on the road..." (48:7) Yaakov explains to Yosef that Rachel's burial on the roadside (rather than in "Ma'arat Ha'Machpela") was due to unforeseen circumstances, and thus should not be interpreted as an indication of a lower status. On the contrary, despite Rachel's somewhat disrespectful burial, Yaakov still considers her as having been his 'primary' wife. This is echoed in Yaakov's expression of his concern about sending Binyamin to Egypt, quoted by Yehuda in Parshat Vayigash: "And your servant, my father, said to us: As you know, MY WIFE bore me two sons, but one is gone..." (44:27) Therefore, even though Reuven is the firstborn of Leah, Yosef is awarded the FAMILY "bechora," since he is the firstborn of Yaakov's primary wife, the "ishah" whom he had originally intended to marry.

"HA'MALACH HA'GOEL"
After awarding Yosef with the "bechora," Yaakov continues with a special blessing to Efraim and Menashe. Considering their new status as bona fide "shvatim," and recognizing the fact that they had grown up with no contact with their uncles and cousins, Yaakov adds a special blessing (see 48:8-20) to help facilitate their incorporation into the 'chosen family': "ha'malach ha'goel oti [who saved Yaakov] mi'kol ra [from all evil], y'varech et ha'na'rim [i.e. He should bless these children to help them 'blend in' with the chosen family, in order that:] v'yi'karey ba'hem shmi v'shem avotai Avraham v'Yitzchak..." (see 48:17)

In other words, in order that Yosef's two sons will be identified with Yaakov's family name - i.e. the name of the forefathers Avraham and Yitzchak - Yaakov blesses them with special Divine providence, the same providence which helped Yaakov survive his confrontation with Esav and Lavan.

A TIME WILL COME...
Yaakov concludes his blessing to Yosef by reminding him that a time will come when the 'chosen family' will return home: "And Yisrael said to Yosef: I am about to die, but God will be with you and return you to the land of your fathers..."(48:21)

In light of Yosef's appointment as family "bechor," he must assume the responsibility to inform the future generations of this Divine promise. Yaakov is not sure how long it will be until God will lead them back to Eretz Canaan. Nevertheless, his children must transmit this tradition to THEIR children, so that when the time comes, they will be prepared to meet their destiny.

It is precisely this message which Yosef repeats to his brothers and family on his deathbed, at the conclusion of Sefer Breishit:

"And Yosef told his brothers, behold I am about to die, 'v'Elokim pakod yifkod etchem' [God will surely remember you] and bring you from this land to the land which He promised by oath to give to Avraham, Yitzchak..." (50:24) [Compare with 48:21, 46:3-4 & Shmot 13:13-22.] As explained in last week's shiur, these psukim form the link between the themes of Sefer Breishit and Sefer Shmot.

THE BLESSINGS OF PERSONAL DESTINY
Now that the family "bechora" has been awarded to Yosef, Yaakov summons all his sons together (49:1) in order to give each his personal blessing. Although each son receives what the Torah describes as a "bracha" (see 49:28 / "ish asher k'virchato bay'rach otam"), not all these "brachot" appear to be what one would call a 'blessing.' Reuven is told: "You are unstable as water, you shall no longer excel..." (49:4). Shimon and Levi are rebuked: "Let not my person be included in their council... For when angry they slay men, and when pleased they maim oxen. Cursed be their anger..." (49:6-7) On the other hand, Yehuda and Yosef are emphatically blessed with both prosperity and leadership. Other brothers also receive blessings, albeit less promising than those of Yosef and Yehuda, but blessings nonetheless, as opposed to the sharp criticism hurled upon Shimon and Levi. What is the meaning of these "brachot"? Do the individual traits of the brothers predetermine the fate of their offspring? Do Yaakov's blessings reflect the principle of determinism and negate the concept of "bechira chofshit" (free will)?

When Yaakov blesses his children, he assumes more the role of father rather than prophet. As a parent and the last forefather of God's special Nation, he must blend the goals of his family destiny with the realities of his life experience. His blessings, therefore, reflect the potential he sees within each of his children.

In order to fulfill a goal, a person must recognize his potential, both his good qualities and shortcomings. Recognizing his children's varying strengths and weaknesses, Yaakov blesses them according to their individual capabilities and talents. Although this blessing does not necessarily guarantee the final outcome, it guides and directs each son in the proper direction.

Yaakov does not intend his harsh castigation of Reuven, Shimon and Levi to result in ultimate condemnation. Rather, he hopes that they will recognize their weakness of character and work towards its improvement. As clearly demonstrated in Levi's case, this sharp rebuke can later turn into blessing, should that shevet return to the proper path (see Devarim 33:8- 12!). Similarly, Yehuda and Yosef possess a potential for leadership that should be recognized by their offspring and be properly developed and implemented. However, even the kings of the House of David must be constantly conscious of their conduct, in order that they be worthy of exercising their leadership (see Yirmiyahu 22:1-5!).

[This idea can help us understand most blessings (even Birkat Kohanim!). A "bracha" comes to remind a person of his individual potential, in order that it is channeled in the proper direction.]

Undoubtedly, the "brachot" of Yaakov contain additional prophetic and metaphysical significance as well. Yet, they do not negate the basic principle of "bechira chofshit" [freedom of choice].

UNITY OR HARMONY
Why must Am Yisrael consist of twelve distinct "shvatim"? Would it not have been better to form one homogenous society? Would this not be a more appropriate framework through which the ONE God is represented? Why must the friction between Yosef and Yehuda continue throughout the entire Tanach?

Recall our explanation of God's purpose in choosing a special nation in wake of the events at Migdal Bavel. It was God's hope that this special Nation would lead all Seventy Nations towards a theocentric existence. For this purpose Avraham Avinu was chosen, and for this purpose the existence of "shvatim" becomes indispensable. Let's explain: People, by their very nature, tend to group into distinct societies, each with its own 'flag' - its own defining character, personality, goals and aspirations. These societies eventually develop into nations who may occasionally fight over opposing goals, or cooperate in working towards the realization of common goals.

Through His agent, Am Yisrael, God hopes that all nations, while remaining distinct, will recognize the single purpose for the creation of man and cooperate with one another towards the achievement of that goal. As we see in Yaakov's "brachot" to his sons, each "shevet" possesses its own unique character and singularity. The composite of all these qualities can be harnessed towards a common good. As God's model Nation, the cooperation between the 'Twelve Tribes of Israel' in the fulfillment of their Divine and national goals can serve as an archetype for the Seventy Nations to emulate. Through harmonious cooperation and the unifying force of a common goal, the Nation of Avraham becomes a 'blessing' to all nations (see 12:1-3). Mankind thus realizes its potential, and Am Yisrael fulfills its Divine destiny.

shabbat shalom,
menachem

3. FOR FURTHER IYUN
A. In his blessing to Efraim and Menashe, "ha'malach ha'goel...," Yaakov makes reference to a "malach Elokim" who consistently saved him from all "ra" (evil).
1. Explain this reference in light of 31:7,24,29! (note the use of the word "ra").
2. Why do you think that this blessing is appropriate specifically for Efraim and Menashe (based on the above shiur)?

B. HA'TACHAT ELOKIM ANI?
After Yaakov's death, the brothers beg Yosef to forgive them for their animosity towards him. Yosef assures them that they need not worry, for whereas he is not God, he has neither the responsibility nor the right to punish them. [This is the simple and standard explanation]. Yet, if we examine those psukim carefully, we may uncover an added dimension to Yosef's response, "ha'tachat Elokim ani?" Let's explain: When the brothers ask Yosef's forgiveness, they explain that their father instructed them to say as follows (50:17): "Forgive the offense and guilt of your brothers... Please forgive the offense of the SERVANTS OF THE GOD of your father..."

Immediately thereafter, the brothers suggest their own punishment, that they be SLAVES to Yosef. Yosef refuses this offer by explaining, "Do not fear, for am I IN THE PLACE OF GOD?"

Yosef's answer responds directly to his brothers' comments. First, they ask to be forgiven on account of their being the SERVANTS of GOD. Then, they offer themselves as SERVANTS to YOSEF. Yosef answers them accordingly: should they become his servants, they will no longer be servants of God. Therefore, Yosef tells his brothers - "ha'tachat Elokim ani?" - should he consider himself a replacement or 'substitute' for God? The brothers must remain God's servants, not the servants of Yosef!

C. "PAKOD YIFKOD" AND SEFER SHMOT
An obvious question that arises when studying Parshat Va'ychi is, why didn't Yaakov's family return to Eretz Canaan once the famine ended? One could suggest that although they could and should have returned, they opted instead for the 'good life' in Eretz Mitzrayim (see the story of Avraham and Lot, 13:4-14). One could even suggest that their enslavement in Egypt was a punishment for this 'unzionistic' attitude. Nevertheless, it seems as though Bnei Yisrael felt it their Divine destiny to stay in Egypt. This conception most likely evolved as a result of God's promise to Yaakov prior to his departure to Egypt: "Do not fear going down to Egypt, for you will become a great nation there. I will go down with you, and I will bring you back..." (46:3-4).
1. Compare these psukim, as well as 48:21, 50:24 and the psukim of Brit Bein Ha'btarim (15:13-19), with God's revelation to Moshe Rabeinu at the "sneh" in Shmot perek 3.
2. Note God's Name in the various psukim in Sefer Breishit noted above, and relate it to Shmot 3:13-22.
3. At what point did it become unrealistic for Bnei Yisrael to leave Egypt and return to Eretz Canaan? Had they returned, to what area would they have returned? Who owned the land, etc.?

For more articles by Rav Menachem Leibtag, visit his web site,  www.tanach.org