Parshat Vayechi 5775: The “Closed Parshat “, Aborted Revelation and Onset of Bondage

       



   


Shalom Friends;

This week, our Parshat HaShevua — Parshat Vayechi is being sponsored by R’ Joel & Shelly Padowitz in wishing continued good health for R’ Chaim Zev Ben Kayla. To Mishpochat Padowitz, many thanks for your sponsorship and for your continued kindnesses.

You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring a Parshat HaShevua.

Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShevua. And please be in contact with me with any questions, or for further details.

Best Regards,

Moshe Burt
olehchadash@yahoo.com
skype: mark.burt3
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Parshat Vayechi 5775: The “Closed Parshat “, Aborted Revelation and Onset of Bondage

by Moshe Burt

In approaching Parshat Vayechi we note a phenomenon unique in Torah. Notes in The Sapirstein Edition: “The Torah with Rashi’s Commentary” explain (page 522, notes 1-2 on Sefer Breish’t, Perek 47, posuk 28):

The text in the Torah is divided into paragraph-like passages , which are separated from each other by a number of blank spaces. According to the Mesorah (tradition of the Oral Law), the words “Vayechi Ya’akov mark the beginning of a new passage. Yet in this case, there is a space of only a single letter separating “Vayechi” from the word which precedes it. Rashi, based on the Midrash, asks why this passage is “closed” in this sense. (Mizrachi; Sifsei Chachamim)

Breaks between passages are intended to provide a pause for contemplation (Rashi to Sefer Vayikra, perek 1, posuk 1). The absence of a break indicates that with the death of Ya’akov, “the eyes and heart of Israel were closed” — the change in their relationship with the Egyptians came so suddenly that they did not have the opportunity to pause and contemplate their situation. (Be’er BaSadeh)

Although Rashi to Sh’mot Perek 6, posuk 16 says that the enslavement did not begin until the last of the sons of Ya’akov had died, that refers to the enforced enslavement. With the death of Ya’akov, the Egyptians began to cajole the Jews into hard labor. (Mizrachi; Sifsei Chachamim)

Rashi offers an alternative explanation of the lack of the normal break between the two parshiyot in his commentary on our parshat’s opening posuk (The Sapirstein Edition: “The Torah with Rashi’s Commentary”, page 522, Sefer Breish’t, Perek 47, posuk 28):

The passage is “closed” because [Ya'akov] wished to reveal the end to his sons, but it was closed off to him. (Breish’t Rabbah)

Note 3 on Rashi’s commentary (ibid) defines “end”:

The ultimate end of all of the exiles of the Jewish people. (Gur Aryeh)

In line with this latter note on Rashi’s commentary regarding the “end”, a few years ago Rabbi Harry Greenspan said over a vort on our Parsha which could be understood to amplify on a topic repeated on this blog numerous times over the years — that Jewish unity is prerequisite to bringing about a Halachic, Just State of Israel, the prerequisite to bringing about the Geula Shlaima — the Ultimate Redemption.

Rav Greenspan’s vort, spoken in the name of his Rebbe in Yeshiva University, R’Nissan Alpert z’l, spans some 40 years. R’ Alpert was a Shul Rav on the Lower East Side and gave shiurim at YU. It is said that he was the top Talmid of R’Moshe Feinstein, z’l.

R’ Greenspan related that while Torah, Rashi and other commentators rendered that Yaakov Aveinu called his sons together to tell them of “The End of Days” and then lost his Ruach HaKodesh, R’ Alpert suggested that one could perhaps say that Yaakov did actually tell his sons when the Geula Shlaima would occur.

Sefer Breish’t Perek 49, posuk 1 reads:

Hei-afsu — “Gather [Hei-afsu is rendered by Shimshon Inbal’s English-Hebrew, Hebrew-English Dictionary published by S. Zack & Co,: collect, gather, aggregate, provide shelter, public meeting] and I will tell you what will happen to you in The End of Days.”

Posuk 2 then reads:

Hi-kavtzu — “Gather [rendered by the same English-Hebrew, Hebrew-English Dictionary as; collect] and listen, sons of Yaakov, and listen to Yisrael, your father.”

The two loshonot of the word “Gather” could therefore be understood to mean come together as one.

We look around at the myriad of crises we currently face — droughts, deadly damaging fires in the North in recent years, political division and discord across all sectors, poverty faced by many, sickness — the petrified fear of a single person needing hospitalization in Israel with no one to watch their back or advocate for them before a seemingly insensitive, unfeeling, uncaring medical system, non-existent “law and order” administered by a police and internal security ministry — both seemingly with an agenda geared toward arresting and prosecuting Jews who love the land — we could go on and on.

A number of years ago, this author was zocha to have been handed a little Chabad booklet “Dvar Hamelech” dated in 5760 with Divrei Torah from the Lubavitcher Rebbe for the Torah Sedras. The Rebbe makes a point (Dvar HaMelech 5760, Parshat Vayechi, pages 16-23) which should be self-evident to all of us; basically that “Yaakov is Alive” for “His Descendents are Alive.” Yaakov is alive because his people, who bear his name, Yisrael lives.

In the booklet, The Lubavitcher Rebbe cites Talmudic gemora tractate Ta’anit, page 5b which states:

“Yaakov, our ancester, did not die.” When a protest is raised, “Was it in vain that he was eulogized, embalmed, and buried?”, the gemora replies [citing Sefer Yirmiyahu Perek 30, posuk 10]:

It is written, “‘Do not fear, My Servant Yaakov,’ says Hashem, ‘Do not become dismayed, O Israel, I will save you from afar and your descendents from the land of captivity.’” An equation is established between Yaakov and his descendents.

Thus, Rashi explains [in tractate Ta'anit] “And Yaakov lived,” “Yaakov lives forever.”

The booklet explains the above:

The interdependence between Yaakov and his descendents is…emphasized by the fact that our Sages derived the concept that Yaakov did not die from the equation between him and his descendents, and not from the verse (Sefer Breish*t Perek 49, posuk 33), “And he expired and was gathered unto his people.” Rashi (in his commentary on that verse, and… Tosafot in their commentary to Tan’anit…) notes that in contrast to the verses that describe the passing of the other Patriarchs, this verse does not say “And Yaakov died.” This omission teaches us that “Yaakov, our Patriarch did not die.” The fact that the Talmud… derives it from the equation that exists between Yaakov and his descendents, implies that Yaakov’s ongoing life is dependent on that of his descendents.

This concept of continued life is mentioned in regard to Yaakov and not in regard to Avraham and Yitzchak, because in a complete sense, the concept that “his descendents are alive” applies only to Yaakov. As the Sages expressed it [Rashi's commentary on Sefer Breish*t Perek 49, posuk 31], “Yaakov’s bed was perfect”, i.e., all his sons were righteous and their offspring became the Jewish people. In contrast, Yishmael descended from Avraham and Eisev from Yitzchak. [cited from Pesakhim page 56a] Thus, the concept that he is “alive” because “his descendents are alive” is appropriate only for Yaakov. (Maharsha commentary to Ta’anit].

….Therefore, all of Yaakov’s descendents (including those born in every generation) are alive: they reveal the eternal dimension of Yaakov’s life in this world.

….Therefore, the Torah teaches us that “Yaakov is alive,” because “his descendents are alive,” since he is connected with the “Torah of life.”

Regardless of his present conduct, he has the potential — through turning to the path of Teshuvah, and subsequently through the observance of the Torah and its mitzvot — to reveal his true self. The awareness of this potential strengthens and encourages one to express this essential “life” in an open and revealed manner in his daily conduct

It would seem therefore, that there would be a connection between the words: gather, unite, and perfection. Is our bed “perfect’ in our time considering some attitudes of one Jew toward another, i.e. he’s a friar waiting to be suckered — in business, in bureaucratic offices, by merchants toward potential buyers, etc? He’s not like us, he’s not born here, he’s a late-life Ba’al Teshuva, he doesn’t dress like us, he doesn’t keep Rabbeinu Tam time for ending Shabbos, etc. and amongst some religious sectors toward those who are not observant, or perceived as being not as observant. There are those among us who disdainfully degrade another Jew, calling him a “goy”, an “Am Haaretz” because the other Jew may not be observant, or may not be sufficiently so in his eyes — i.e. Shabbos, lack of a kipa, etc.

This author harkens back to a Yom Kippur vort and a paradigm of the way things ought to be: the Aish Kodesh, the Rebbe Piazecna, R’ Kalonymus Kalman Shapira:

…Every single Jew, even the most belligerently anti-religious, is a spark of Jewish soul that needs only to be reached, opened and ignited in the right way. Rebbe Kalonymous knew how to do this. After several meetings with him, these hard socialist leaders admitted their difficulty arguing with him…

Rebbe Kalonymous was indeed a most devoted leader, both in the spiritual and material sense. “A rebbe who is not willing to enter Gehinnom to save a follower is not a rebbe,” he used to say….

But each group vies with the other, as exemplified by the Rabbanim of the various sectors who seemingly refuse to even to sit and talk civilly with each other, for their respective contentions, i.e. “who’s the most frum” and who will receive the coveted, strings-attached government funding for their respective institutions. And some say of others; “He is no good because his sector or party didn’t stand up for a certain religious principle(s) and, therefore, it serves him right if the government messes with him/them, expelling them or giving his/their money to my group instead.” One could hold that Hashem (ke ve yachol — as it were) is as angry at us collectively for not bringing change in each of us ourselves as He is about the aveirot (the wrong) that we’ve done.

Yes, Yaakov is alive because his descendents are alive. But, if in understanding the connection between gather, unify, and perfection, it would seem that once we meet that standard toward each other of “Yaakov’s bed was perfect”, i.e., all his sons were righteous — to Hashem and toward each other, only then will Am Yisrael truly be UNITED — AS ONE. Only then can the Geula Shlaima occur. Only when there is perfection in unity amongst kol klal Yisrael, as well as a consensus of Halacha and Halachic fences, of checks and balances, of oversight, of transparency, of V’Ahavtah L’rei’cha Kamocha — wanting for your brother, for your brethren, what you want for yourself; will we have the courage to move to change Israel’s governance to a Torah governance. Only then will we be zocha Moshiach, the Ge’ula Shlaima before its time; for our bed will be, as the Lubavitcher Rebbe cites Rashi: “perfect” and as one may understand R’ Greenspan in citing his Rav, Rabbi Alpert: “coming together as one.”

May we, the B’nai Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently settled and be made totally whole — be totally restituted for all that was stolen from them at leftist-agendized, supreme court legalized gunpoint, that our dear brethren Jonathan Pollard and Sholom Rubashkin, as well as the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nai Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem V’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!

Good Shabbos!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.

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