Vayechi תרל”ו
תרל”ו
ב”ה
במדרש למה פרשה זו סתומה כו’.
The Medrash explains why this parsha is blocked. (see above TRLD 1)
פי’ כי הכתוב משבח מעשה יעקב אע”ה אשר חי במצרים י”ז שנים כי הי’ דבוק בחיים ולא הי’ כל טומאת מצרים עומד לנגד קדושתו.
The meaning of the Medrash is that it is praising the actions of Yaakov Avinu, that he was able to be alive in Mitzrayim, meaning that he was completely attached to HaShem the source of life, and the impurity of Mitzrayim did not affect him at all, for nothing could stand up against his holiness. (It doesn’t say he was in Mitzrayim, rather “he lived”)
והי’ י”ז שנים אלו הכנה לכל הגלות.
These 17 years that Yaakov was in Mitzrayim, were preparing the way for the entire exile
אך כי פרשה זו סתומה לנו פי’ שאין אנו משיגין איך המשיך חיות הקדושה במצרים כי אם היו משיגין זאת לא הי’ הגלות כלל.
the meaning therefore that the parsha is blocked, is not regarding Yaakov, rather it is referring to us. As far as we are concerned we are so distant from the idea of being able to draw on the life force holiness in Mitzrayim. Had we been able to comprehend this, there would be no exile at all.
ובוודאי יש בכח איש ישראל לעורר החיות בכ”מ
However (since Yaakov had prepared the way for us) there is definitely the ability in every Jew to awaken this life force in every place, even in the lowest levels of impurity
וע”ז נאמר השם נפשנו בחיים.
As it says (Tehillim 67:9) “he placed our soul – ‘nefesh’ in life and has not let our feet slip”. This means that our soul is rooted in life, and therefore it has the ability to always awaken the life force in any time or place.
דכ’ ויפח באפיו נ”ח ויהי האדם לנ”ח. פי’ נפש. הרצון. שהאדם יכול לעורר החיות ברצונו.
and it says (Bereishis 2:7) “He blew into man a life force ‘nishmas chayim’ “. The word nefesh refers to the desire of a person. This pasuk is teaching us that it is through ones nefesh one’s desire, one can awaken the life force.
ובנ”י דבוקים בחיים.
this is something that Bnei Yisrael are integrally connected to, however it needs to be brought out from the potential into the actual.
ומ”ש חז”ל ביקש לגלות הקץ ונסתם משל שרצה לגלות מסטורין של המלך ראה המלך עומד והשיח לדברים אחרים.
Furthermore the Medrash above (Bereishit Rabba 98:2) says that when Yaakov wanted to reveal the end, this is compared to the confidant of the king that wanted to reveal the secrets of the king before he died. When he saw the king, sudddenly all he said was be aware of the honor of the king. So too Yaakov looked up and saw HaShem above him, and said to his children be aware of the honour of the King.
והוא תימה כי ח”ו שירצה יעקב אע”ה להעלים מעשיו מהשי”ת.
Now this Medrash is a wonder, how can Yaakov want to reveal something that HaShem didn’t want him to. It sounds like Yaakov was hiding something from HaShem, chas veshalom, he did not want to reveal the secret in His presence, but would have revealed it no in HaShem’s presence?!
אך הפי’ כי ביקש להראותם עומק הרע ושיתגלה להם מלכותו ית’ בכל המקומות עד דרגא תתאה
The explanation is that Yaakov wanted to reveal to his children the very depths of the evil that even in the lowest of places, HaShem’s glory is there waiting to be revealed.
כמ”ש באחרית הימים וזה הוא בעת הסתרת פנים.
We find this by Moshe (Devarim 31:29)
כִּ֣י יָדַ֗עְתִּי אַחֲרֵ֤י מוֹתִי֙ כִּֽי־הַשְׁחֵ֣ת תַּשְׁחִת֔וּן וְסַרְתֶּ֣ם מִן־הַדֶּ֔רֶךְ אֲשֶׁ֥ר צִוִּ֖יתִי אֶתְכֶ֑ם וְקָרָ֨את אֶתְכֶ֤ם הָֽרָעָה֙ בְּאַחֲרִ֣ית הַיָּמִ֔ים כִּֽי־תַעֲשׂ֤וּ אֶת־הָרַע֙ בְּעֵינֵ֣י יְהוָ֔ה לְהַכְעִיס֖וֹ בְּמַעֲשֵׂ֥ה יְדֵיכֶֽם׃
For I know that, when I am dead, you will act wickedly and turn away from the path that I enjoined upon you, and that in the end of days misfortune will befall you for having done evil in the eyes of HaShem and vexed Him by your deeds.
The word ‘end of days’ is referring to when one is on a lowly level, at a time when HaShem is hidden from him. (Just as our generation is referred to Ikvesa demeshicha, the heel, the lowest part of the body)
והקב”ה לא רצה בזה. כדי שיהי’ הגלות. שכך רצונו ב”ה.
However HaShem did not wish this concept of how present He is in the darkest places, to be revealed. For if it will be revealed there would not be able to be an exile (for exile is by definition only when HaShem is hidden. If he is revealed that is already redemption). It was HaShem’s will that there be an exile.
לכן נגלה עליו השכינה. וע”י שהי’ התגלות לא הי’ יכול לגלות הקץ. שזה רק בעת ההסתר.
in order to prevent this revelation, HaShem revealed Himself to Yaakov, and once there was a revelation he was no longer able to reveal the end, because the revelation of the end is to find the light in the darkness, but n a state of ‘light’ of revelation, Yaakov could not show this to his children! Yaakov was not doing somethig against HaShem’s will, rather by HaShem revealing Himself, automatcally Yaakov could not reveal this secret.
וכן הי’ דרכו של יעקב אע”ה תמיד להכניס עצמו במקומות אשר המה מסוכנים כי הי’ מפתח לבנים.
This was indeed Yaakov’s trademark to constantly place himself in dangerous situations, which would be an opening (a portal) for his children.
ורמז לדבר המלאך הגואל אותי מכל רע מכלל שירד לכל מקומות הרעים וניצל מהם.
And we see Yaakov alude to this when he blessed Menashe and Efraim: “The angel who redeemed me from all bad” which implies that Yaakov went down into the very darkest places and was saved from them.
ודרך הזה רצה ללמד לבניו ונסתם ממנו כנ”ל:
This is the revelation that Yaakov wanted to teach his children, and this is what was closed off from him, as explained.
בפסוק אוסרי לגפן עירה ולשורקה בני אתונו כבס ביין לבושו.
The pasuk (Bereishis 49:11) in the blessing Yaakov gave Yehuda:
אֹסְרִ֤י לַגֶּ֙פֶן֙ עִיר֔וֹ וְלַשֹּׂרֵקָ֖ה בְּנִ֣י אֲתֹנ֑וֹ כִּבֵּ֤ס בַּיַּ֙יִן֙ לְבֻשׁ֔וֹ וּבְדַם־עֲנָבִ֖ים סוּתֽוֹ׃
He tethers his ass to a vine, His ass’s foal to a choice vine; He washes his garment in wine, His robe in blood of grapes.
דאחז”ל כנ”י נק’ גפן שאינה מקבלת הרכבה ממין אחר כו’.
Our sages have explained that Bnei Yisrael are compared to a vine, that cannot be grafted with any other species.
פי’ נקודה טמונה שיש בכל איש ישראל אשר אינו מתחלף כלל והיא נקראת גפן.
This is referring to the hidden point that is in every Jew that can never be replaced, which is called ‘gefen’ a vine.
וזה נתן הקב”ה להיות בטבע נפש הישראלי.
HaShem implanted this trait in the soul of every Jew. (נקודת היהדות)
וכן מדות טובות שבישראל נק’ שורקה כמ”ש ואנכי נטעתיך שורק.
Similarly the good trait of Yisrael are called ‘soreika’ as it says (Yirmiya 2:21) I have planted you with noble vines
אך עבודת האדם לקשר כל התעוררות שבו לזאת הנקודה.
This is therefore the mission of man, to connect every inspiration and awakening that he has to this point
וז”ש אוסרי לגפן עירה. פי’ התעוררות כל נפש האדם. לשעבד הגוף להנשמה.
this therefore is the meaning of the pasuk, he tethers his ass עִיר֔וֹ to a vine, to awaken (התעוררות connected to the word עִיר֔וֹ) soul of person. Meaning that he subjegated the body (the ass) to the neshama (the vine).
וכן המדות צריך האדם לקיים אותם ע”פ התורה כמ”ש במ”א שלא יהי’ תיקון המדות כדי ליישר עצמו באשר הוא מבין שהם עדות לחכמת האדם. רק כדי להיות כלי מוכן לעבודתו ית’.
Similarly ones traits should be refined to be in accordance with the Torah (as we have written see Shmini TRNG). One sould not refine oneself merely because he realises that having good traits testifies to the wisdom of man, rather he should perfect himself in order that he be a vessle to serve HaShem.
כי התורה שוכנת בגוף מתוקן. ואם הכוונה כן מתקיים לעד.
For the Torah can only dwell in a perfected body, and if one has the corect intentions when perfecting himself, the Torah will last forever.
כי התורה נק’ עוז. שכל דבר שנעשה בצירוף התורה ולשמה. מתקיימת.
For the Torah is called ‘oz’ strength, anything that is done in accordance with the Torah for the sake of heaven lasts forever.
וז”ש לשורקה בני אתונו מלשון איתן שהתורה נק’ עוז כנ”ל.
This is what is meant “his ass’s foal to a choice vine” the word אֲתֹנ֑וֹ is connected to the word איתן ‘eitan’ meaning strong, for the Torah is called ‘oz’ meaning strength.
כבס ביין לבושו. הוא תיקון מעשים הגשמיים אשר הם כמו מלבוש וקישוטין להגוף כשהם נעשין בטהרה:
He washes his clothes in wine, is the perfecting of ones physical actions, which are a garment and are beautiful when done with purity.
