Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat vaYechi Volume VII/Number 12 (299) 16 Tevet 5753/January 9, 1993 [In this week's Parasha, Yaakov tells Yosef the story of how Rachel (Yosef's mother) died on the road and was buried in Bet Lechem. Rashi (48:7) explains Yaakov's words as follows: "I am asking you (Yosef) to carry my body to Eretz Yisrael, yet you may have hard feelings against me for burying Rachel exactly where she died. In fact, I did this because I saw prophetically that when the Jews will be exiled to Babylon they will pass that spot and Rachel will pray for them." The prophecy which Yaakov referred to is in Yirmiyahu (31:15), and is the subject of the following:] "So said Hashem [to Rachel, says Yirmiyahu], 'Stop your voice from crying and your eyes from tearing, for there is reward for your actions, says Hashem, and [your children] will return from the enemy's land, and there is hope for your future, says Hashem, and your sons will return to their borders." The repetition of the phrase, "says Hashem," appears to break this promise into two parts, says R' Aryeh Levin, zatzal (died 1969). At first, when Rachel's children return from exile in the enemy's land, she will not recognize them. "Are these my children?!" she will cry, breaking into tears all over again. Hashem therefore promises her in the second part of the verse, "There is hope for your future." This is the way of redemption, continues R' Levin. First, return from foreign lands -- physical redemption. Later, however, there is spiritual renewal and complete redemption -- children returning to their own "borders." (quoted in Ish Tzaddik Hayah p.298) ************************************ Why, asks R' Joseph B. Soloveitchik, shlita, are the Jewish people referred to as "Bnei Yisrael" - the children of Yisrael (Yaakov) - more so than of Avraham and Yitzchak? The answer lies in our unique perspective on history and time, one which is different from that of other societies. A Jew who observes the Mitzvot -- particularly one who studies Torah regularly -- is a person who is capable of moving back-and- forth between generations and centuries without feeling the least bit disoriented or uncomfortable. One moment he is sitting in his home surrounded by every 20th century convenience; the next moment, he could be debating with the 12th century sage, Rambam. The continuity of the family and the community, and the passage of the "Mesorah" (loosely translated: "heritage") from one generation to the next, is an important part of Judaism. Nowhere in the Torah do we read that Avraham or Yitzchak had any contact with his grandchildren. Yaakov, however, is seen in this week's Parasha blessing his grandsons and taking an interest in their development. Chazal say that he studied Torah with them every day that he was in Egypt. He even calls them his sons. Because Yaakov represents that important ideal, we, too, are "Bnei Yisrael" - Yaakov's sons. (Reflections of the Rav II pp.15-23) ************************************ The Rambam, in explaining why we recite the verse "Baruch Shem..." after the first pasuk of "Shma," says that it is based on a conversation that took place "when Yaakov gathered his sons before his death in order to encourage and inspire them in the belief in one G-d." [For the full story see Hil. Kri'at Shma 1:4.] Why, asks R' Eliezer Shach, shlita, does Rambam's version of the story differ from that of the Gemara (Pesachim 56a), where it says that Yaakov gathered his sons to tell them the date of Mashiach's arrival? Rambam is teaching us, explains R' Shach, that there is no independent purpose served by knowing when Mashiach will come. Hashem says that Mashiach will come, and we believe Him. Perhaps knowledge of Mashiach can inspire us to be better servants of Hashem, but it is the service, not the knowledge, which is important. (Avi Ezri: Mahadurah Revia'ah; Michtavim u'Ma'amarim p.51) ************************************ In this week's Haftara we read of King David's final instructions to his son Shlomo. On his deathbed, David seeks to inspire the future king to serve Hashem faithfully and to observe the Torah. Then, incredibly, David begins to list his former enemies against whom Shlomo should be sure to exact revenge. Is this what any man -- let alone one as great as David haMelech -- is concerned with on his deathbed? R' Chaim Shmuelevitz, zatzal (1901-1979) explains that there are two kinds of revenge. There is the revenge which is a basic, and one of the basest, human instincts. One who has worked on and perfected his character has undoubtedly extinguished that urge as well. However, there is also the revenge which is motivated by the desire to demonstrate that there is justice in the world, that Hashem is watching and keeping an accounting. The Gemara (Sanhedrin 102b) relates that when Hashem wanted to punish the evil king Achav, He sought an agent in Heaven who would incite Achav to go to war and be killed. One soul volunteered -- the spirit of Navot, a man who had been murdered at Achav's behest. Certainly this soul, detached from a human body, was not seeking ordinary revenge! Rather, explains R' Shmuelevitz, it was interested in vindicating Hashem's own honor, as explained above. Similarly, the Midrash on our Parasha relates that as Yaakov was being laid to rest beside his wife and parents, Esav appeared and insisted that the last space in the tomb was his, not Yaakov's. Seeing the ensuing commotion, one of Yaakov's grandchildren killed Esav. The Midrash says that, at that moment, Yaakov smiled, in fulfillment of the verse, "A Tzaddik will rejoice when he sees revenge." Again, this cannot refer to ordinary revenge, for Yaakov was no longer living and had no human emotions. Rather this refers to the sanctification of G-d's name which was brought about by Esav's death. (Sichot Mussar 5733 No.12) ************************************ Sometime in the first half of this century, a conference of academics was convened in Berlin to discuss the question, "Who is a Jew?" The distinguished participants could not, however, reach a consensus. Is "Judaism" a religion? they wondered. Then a non- observant Jew would not be Jewish! Is "Judaism" a nation? Then converts would not be Jewish! As they debated, a simple Jew passed by. When apprised of the subject of these heated discussions, he shrugged, and said simply, "A Jew is a Jew." ("A Yid iz a Yid.") He's right, pronounced R' Yechiel Weinberg ("Ba'al Seridei Esh"), zatzal (1878-1966). "Judaism" is not a "religion" nor is it a "nation" -- it is something which cannot be defined in conventional terms. A Jew is just a Jew. In retelling Hashem's promise to multiply Yaakov's descendants and make them great, notes R' Moshe Sternbuch, shlita, Yaakov uses an expression (48:4) which is not found elsewhere, "K'hal Amim" - "A congregation of nations." This expresses the above idea -- Jews are a "congregation" [sharing more than just religion] and they are also "of nations," i.e. including many converts. (Ta'am vaDa'at I p.259) ************************************ The learning schedule for this Shabbat is: Niddah 6:11-12 O.C. 539:6-8 Ketubot 74 Yerushalmi - Berachot 38 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: The Meth family in honor of Marcia's birthday Linda and Dan Pittinsky in honor of the birth of Avraham Yehuda to Vicki and Barry Siegel (Edison, N.J. ************************************ Donations to Hamaayan are tax deductible