Vayechi תרל”ז

תרל”ז
ב”ה

בְמִדָּרֵשׁ גֵּר אָנֹכִי עַמְּךָ כּוּ’ כְּצֵל יָמֵינוּ עֲלֵי אָרֶץ.
The Medrash (Tanchuma Vayechi 2:1) describes when Yaakov dies, how life is compared to a fleeting shadow:
כִּֽי־גֵרִ֨ים אֲנַ֧חְנוּ לְפָנֶ֛יךָ וְתוֹשָׁבִ֖ים כְּכָל־אֲבֹתֵ֑ינוּ כַּצֵּ֧ל ׀ יָמֵ֛ינוּ עַל־הָאָ֖רֶץ וְאֵ֥ין מִקְוֶֽה׃
For we are sojourners with You, mere transients like our fathers; our days on earth are like a shadow, with nothing in prospect.
כִּי עִקַּר הַיָּמִים הֵם הָאוֹרוֹת הַמְיֻחָדִים לְכֹל נֶפֶשׁ מבנ”י.
The main idea of days is the light. (When we refer to days we are referring to a spiritual light that shines for each person. יומם יצוה ה חסדו)
אָמְנָם לְמַטָּה מִתְלַבְּשִׁים נְקֻדּוֹת הֶאָרוֹת מֵהַיָּמִים עֶלְיוֹנִים לִזְמַן הגשמיי.
However when these lights are manifested and enclothed in physical form, they take on the form of physical time
וע”ז נֶאֱמַר מֵחָדָשׁ בְּכָל יוֹם מ”ב.
And this is what we refer to when we say “He constantly renews in His goodness the creation of the world” That HaShem renews those lights constantly, just as above time they are constantly renewed, so too in this world in time, HaShem renews them constantly
וְהֵם רַק כְּמוֹ צֵל וּדְמוּת. דּוֹמֶה לְהַיָּמִים הָעֶלְיוֹנִים.
However they are just like a shadow and an image similar to the days above.
אֲבָל אֵינָם הָעִקָּר רַק בבחי’ גֵּרִים. פִּי’ כְּמוֹ גֵּר שֶׁהַמַּעֲלָה שֶׁלּוֹ מִצַּד שֶׁנִּתְקָרֵב מִמָּקוֹם רָחוֹק וע”ז הַמַּעֲלֶה הי’ כֹּל בְּרִיאַת עוה”ז שֶׁבַּעֲבוֹדַת הָאָדָם מִתְקָרֵב זְמַן הַטֶּבַע לְיָמִים הָעֶלְיוֹנִים.
Because this is not their main place but they are like converts. The comparison to converts is that just as a convert has the advantage that he has come from a far off place to a holy place, so too these ‘days’ – the creation of this world is is in such a way that through man’s effort, the physical time can be uplifted to it’s spiritual time.
אָמְנָם יַעֲקֹב אע”ה תִּקֵּן גּוּף הַיָּמִים בעוה”ז ג”כ לִהְיוֹת מְקֹרָבִים הֵם עַצְמָם להש”י
Yaakov perfected himself so well that the actual days in this world were uplifted to HaShem
כמ”ש בזוה”ק בֵּאוּר הַפַּ’ וַיִּקְרְבוּ יְמֵי יִשְׂרָאֵל לָמוּת שֶׁיִּקְרְבוּ הַיָּמִים לָה’.:
As it says in the Zohar (1:621:2) “the days of Yisrael’s death grew near-וַיִּקְרְבוּ ” The word וַיִּקְרְבוּ also means the grew closer. For Yaakov brought all of his days closer to HaShem
וְלָכֵן נִסְתַּלֵּק אַחַ”כּ כִּי בְּהַשְׁלָמַת הָעֲבוֹדָה הַמְּיֻחֶדֶת לְאָדָם נִסְתַּלֵּק מֵעוֹלָם וַעֲבוֹדַת יַעֲקֹב הי’ לְקָרֵב עֶצֶם הַיָּמִים לָה’ כַּנַ”ל.
Therefore once he had completed bringing all his days closer he died, for when a person has completed his mission he is removed from this world. And this Yaakov indeed completed his mission by uplifting all the days and therefore he died. With this explanation the pasuk reads “And Yisrael brought his days closer and died”
וְנֶאֱמַר עָלָיו וַיְחִי יַעֲקֹב בא”מ. שֶׁהֵבִיא הַחַיּוֹת גַּם בא”מ כִּי גַּם חֹשֶׁךְ לֹא יַחְשִׁיךְ מִמֶּנּוּ.
And therefore it says about Yaakov that “Yaakov lived in the land of Mitzrayim” Not just that he was in Mitzrayim, but he was actually alive completely in the darkest of places. For even the darkness will not be dark for him.(Tehillim 139:2). This was because Yaakov was completely attached to the source of light above, so there was no darkness for him.

וּבַמִּדְרָשׁ לָמָּה פ’ זוֹ סְתוּמָה שֶׁנִּסְתַּם עֵינֵיהֶם כּוּ’ ד”א שֶׁסָּתַם מִמֶּנּוּ כָּל צָרוֹת שֶׁבָּעוֹלָם.
The Medrash (Rabba 96:1) gives several reasons why this parsha is blocked. (There is no gap between the previous parsha). One reason is because the eyes of Bnei Yisrael became blocked from the bondage of Mitzrayim, another reason is because HaShem blocked from Yaakov all the suffering of the world.
לִכְאוֹרָה ב’ הַפֵּרוּשִׁים סוֹתְרִין. זֶה נִדְרָשׁ לְשֶׁבַח כּוּ’.
Now these two reasons are seemingly opposite, for on one hand there is so much suffering on the other hand it was hidden? One reason is negative and the other is positive?
אָמְנָם הַכָּל אֶחָד דְּאִיתָא בִּקֵּשׁ לְגַלּוֹת הַקֵּץ וְנִסְתַּם מִמֶּנּוּ. ע”ש הַמָּשָׁל שֶׁגִּלָּה לִבְנוֹ מְקוֹם גֵּט שִׁחְרוּרוֹ. וְרָאָה הַמֶּלֶךְ עוֹמֵד וְהֵשִׂיחַ לִדְבָרִים אֲחֵרִים.
The truth is that both ideas are the same. As the Medrash (Tanchua Vayechi 9) compares Yaakov wanting to reveal the end to his children, to a trusted slave of the king who was on his deathbed and gathered his children around, to tell them where the manumission is (document of release from slavery). The king appeared suddenly to the slave, and the slave looked up and warned his children to honor the king. So too HaShem appeared to Yaakov and he could not reveal the end.
וּבֵאוּר הָעִנְיָן כִּי יַעֲקֹב אע”ה הי’ לְמַעְלָה מֵהַטֶּבַע וְשָׁלַט עַל הַטֶּבַע. לָכֵן הי’ בְּכוֹחוֹ לְהַסְתִּיר הַחִיּוּת בְּמִצְרַיִם.
Therefore Yaakov who was above nature and in control of nature, had that power to be able to hide the life force in Mitzrayim.
וְזֶהוּ פִּי’ המד’ וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם אֶל יִשְׂרָאֵל מַה הקב”ה בּוֹרֵא עוֹלָמוֹת אַף אֲבִיכֶם בּוֹרֵא עוֹלָמוֹת.
And this is the meaning of the Medrahs that says that Yaakov said to His children, just as HaShem created worlds so too your father creates worlds. What creation of worlds is he referring to?
פִּי’ הקב”ה הוּא עַד שֶׁלֹּא נִבְרָא הָעוֹלָם וְהוּא מִשֶּׁנִּבְרָא הָעוֹלָם. אוּלָם בִּבְרִיאַת הָעוֹלָם נִתְגַּלָּה זֶה הַפֶּלֶא אֲשֶׁר הִסְתִּיר כְּבוֹד מַלְכוּתוֹ ית’ תּוֹךְ הַטֶּבַע בְּאֹפֶן שֶׁלֹּא יְהֵי’ נִכָּר. עַד שֶׁנִּמְצָא בָּעוֹלָם הָעוֹשִׂים הִפּוּךְ רְצוֹנוֹ. וְזֹאת הִיא יוֹתֵר פֶּלֶא מֵהַכֹּל. וְכֵן פֵּי’ מו”ז זַ”ל שֵׁם עוֹלָם ע”ש הַהֶעְלֵם שֶׁעָשָׂה הַבּוֹרֵא לִהְיוֹת נֶעֱלָם הַשְׁגָּחָתוֹ ית’ בעוה”ז.
What Yaakov was saying was just as HaShem who exists eternally however he also created the world, in which he is completely manifested however it is in a hidden fashion. This is what is so amazing about the creation of the world, that HaShem is here in nature in such a way that is not apparent , and He is so hidden that one can do the opposite of His intention, which is the most amazing wonder of creation. This is the meaning of the word “olam” world, connected to the word he’elem hidden. That HaShem is hidden in this world
וּכְמוֹ כֵן הַצַּדִּיק בּוֹרֵא עוֹלָמוֹת כְּאִלּוּ אֲשֶׁר בַּעֲבוֹדָתוֹ מַכְנִיס הֶאָרַת הַקְּדֻשָּׁה בְּמַעֲשִׂים גַּשְׁמִיִּים בְּהֶצְנֵעַ וְהַסֵּתֶר. דּוֹמִין לְבוֹרְאָם. וְזֶה שֶׁאָמַר לָהֶם יַעֲקֹב הִקָּבְצוּ וְשָׁמְעוּ פִּי’ שֶׁגְּנוּז הַכֹּחַ גַּם בְּמִצְרַיִם רַק שֶׁצָּרִיךְ יְגִיעָה לְהוֹצִיא מִכֹּחַ אֶל הַפּוֹעֵל. וְזֶה הַגָּלוּת.
Similarly Yaakov was teaching his children that the tzadik can also ‘create worlds’ through his effort, meaning that in doing physical actions one can bring the holy light into them in a hidden way ,just as HaShem placed His hiddenness in the physical.
וְהִנֵּה יַעֲקֹב הִכְנִיס עַצְמוֹ לְמִצְרַיִם אַף כִּי הי’ בֶּאֱמֶת בֶּן חוֹרִין וְכֵן הי’ תָּמִיד דַּרְכּוֹ בַּקֹּדֶשׁ לְהַכְנִיס עַצְמוֹ בַּמְּקוֹמוֹת הַלָּלוּ כמ”ש במ”א.
Now Yaakov also voluntarily placed himself in Mitzrayim, for he was free beforehand, yet his mannerism was to always place himself in danger (to show the way through the darkness for his descendants. As explained above (TRLV 2)
וּבְאֹפֶן זֶה רָצָה לְגַלּוֹת לָהֶם הַקֵּץ פִּי’ אַף שֶׁיִּהְיוּ בֶּאֱמֶת בְּחֵרוּת. יַכְנִיסוּ עַצְמָם בְּרָצוֹן לְהַגָּלוֹת לַעֲשׂוֹת רָצוֹן הַבּוֹרֵא.
It is this that Yaakov wanted to “reveal the end” to his children. That even if they are truly free, they should nevertheless place themselves willfully in exile to do the will of HaShem.
וְלֹא גִּלָּה לָהֶם מְקוֹם הַשִּׁחְרוּר כְּדֵי לִפְרֹק עוּל הַגָּלוּת ח”ו. רַק כַּנַ”ל שֶׁיְּקַבְּלוּ עֲלֵיהֶם בְּרָצוֹן שֶׁיְּהֵי’ סוֹד הַקֵּץ בְּהֶסְתֵּר אֶצְלָם.
Yaakov did not want to reveal this secret to them so that they will completely undo the exile chas veshalom, rather Yaakov wanted to teach them how to guard this point so that they will be able to find the light in the darkness.
אֲבָל לֹא הי’ בְּכֹחָם לִמְשֹׁךְ לְגַמְרֵי אַחַר מַדְרִיגַת יַעֲקֹב. וְזֶה עִנְיָן שֶׁנִּסְתַּם מִמֶּנּוּ פִּי’ שֶׁבְּהִתְגַּלּוּת עִקַּר כּוֹחוֹ שֶׁל יַעֲקֹב עֲלֵהּ בְּעָלְמָא דְּאִתְכַּסְיָא מָה שֶׁלֹּא הָיוּ הַשְּׁבָטִים מַגִּיעִים עַד שָׁם.
However Yaakov’s children were not able to completely reach this level, and that is what was hidden from them, to this extent of Yaakov’s ability to enlighten the darkness.
וְזֶה עַצְמוֹ מ”ש בַּמִּדְרָשׁ שֶׁסָּתַם מִמֶּנּוּ כָּל צָרוֹת כּוּ’ לָכֵן לֹא הי’ בְּמַדְרֵגָה שֶׁל הַשְּׁבָטִים וְלֹא הָיוּ יְכוֹלִים לִמְשֹׁךְ אַחֲרָיו לְגַמְרֵי.
This answers the above question for seemingly opposing reasons. It was because the difficulty of the bondage was hidden from Yaakov that he was not able to guide them through the darkness. It was not dark for Yaakov therefore he could not show them how to navigate this darkness.
לָכֵן הי’ הָעֵצָה ע”י יוֹסֵף וז”ש וְיִקְרָא לִבְנוֹ לְיוֹסֵף.
The solution for Yaakov to pass this energy onto his children was therefore through Yosef. “And he called his son Yosef”
קְרִיאָה לְשׁוֹן חִבָּה וּדְבִיקוֹת שֶׁמָּסַר כֹּחוֹ לְיוֹסֵף וע”י אֶמְצָעִיּוֹת יוֹסֵף נִמְשְׁכוּ כֻּלָּם אַחַר כֹּחַ יַעֲקֹב.
“And he called” ויקרא is an expression of endearment (Vayikra 1:1) and it was through Yosef that the rest of the brothers were connected and drawn to the energy of Yaakov.
וז”ש הֵאָסְפוּ וְאַגִּידָה פִּי’ ע”י שֶׁיִּהְיוּ אֲגֻדָּה אֶחָת לְבַטֵּל עַצְמָם אֶל הַכְּלָל. וְזֶה סוֹד יוֹסֵף.
This is what Yaakov meant when he said “Gather together and I will tell you what will be at the end of days’ ‘. When they would gather together and nullify their own individual desires for the general populace, they would be able to access this energy for the darkness. Which is the hallmark of Yosef.
וז”ש נָתַתִּי לְךָ שְׁכֶם אַחַד עַל אַחֶיךָ פִּי’ שֶׁנָּתַן לוֹ בְּחִי’ הָאַחְדוּת וְהִתְכַּלְּלוּת לִהְיוֹת כֻּלָּם כְּלוּלְיָן בּוֹ ועי”ז יָבוֹא הַגְּאֻלָּה.
This is also the blessing that Yaakov gave Yosef and extra portion שְׁכֶם over your brothers. Meaning Yaakov has given this aspect of oneness and generalness that everyone could be included in, which will bring the redemption.
וְזֶה סוֹד הַשַּׁבָּת דְּבֵי’ מִתְאַחְדִין בַּרְזָא דְּאַחַד.
This oneness is the secret of Shabbos where everything becomes one with the secret of oneness.
[שְׁכֶם אֶחָד ר”ת ש”כ מַלְכוּתוֹ וְהוּא רָזָא דְּאַחַד והמ”י] [The word שְׁכֶם also stands for “the glorified name of His kingship] לָכֵן אִלּוּ מְשַׁמְּרִין ב’ שַׁבָּתוֹת נִגְאָלִין.
Therefore there is such an emphasis on Shabbos that if we would keep two Shabbos’s, we would immediately be redeemed. For as explained the guarding of the Shabbos is the secret of oneness which is itself redemption.
וּב’ הֵם יוֹסֵף וּבִנְיָמִין שֶׁעַל שְׁנֵיהֶם נֶאֱמַר צַדִּיקִים יִירְשׁוּ אֶרֶץ כמ”ש בזוה”ק.
The two Shabbos’s is one in relation to Yosef and one in relation to Binyamin, for regarding both of them it says the righteous inherit the land.
וכ”נ הַפָּשׁוּט ג”כ שֶׁלְּיוֹסֵף מָסַר סוֹד הַקֵּץ לָכֵן אָמַר לָהֶם יוֹסֵף הַסִּימָן פְּקוֹד יִפְקֹד כּוּ’:
This is can also apparent in the simple understanding for Yosef gave his brothers the sign of redemption with the words פְּקוֹד יִפְקֹד you will surely be redeemed. (see Medrash Lekach Tov Bereishit 50:24)

ויברך אֶת יוֹסֵף כּוּ’ הַמַּלְאָךְ כּוּ’ יְבָרֵךְ כּוּ’ הַנְּעָרִים. וּמַקְשִׁין מָה הַבְּרָכָה לְיוֹסֵף.
“And he blesses Yosef saying, the angel who redeemed me, shall protect the lads, and they will multiply like the fish etc.” The question however is asked, what blessing did Yaakov give Yosef (it is apparently only a blessing to Menashe and Efraim)?
אֲבָל הַפֵּי’ הוּא שֶׁנָּתַן בְּרָכָה לְהִתְפַּשְּׁטוּת כּוֹחוֹ שֶׁל יוֹסֵף. וְהַנְּעָרִים הוּא הִתְעוֹרְרוּת הַחַיּוֹת שֶׁבָּעוֹלָם.
However the explanation is that Yaakov gave Yosef the blessing of being able to spread out Yosef’s own power.
וְהַכְּלָל כִּי שֹׁרֶשׁ הַחַיּוֹת בָּא מִיּוֹסֵף אֲבָל כְּשֶׁבָּא הַשֶּׁפַע בָּעוֹלָמוֹת שֶׁלְּמַטָּה צָרִיךְ שְׁמִירָה.
The rule is that the source of life force comes from (the concept of) Yosef. However when this blessing comes down into the lower worlds it requires extra protection.
כִּי לָכֵן בַּגָּלוּת ע”י שְׁלִיטַת הסט”א א”א לְהִתְגַּלּוֹת הַקְּדֻשָּׁה. כַּאֲשֶׁר חֲכָמִים הַגִּידוּ בִּשְׁנַת רְעָבוֹן אָסוּר הַזִּוּוּג.
It is for this reason that in exile, due to the power of the negative forces, the holiness cannot be revealed. As our sages taught in years of famine, marital relations are forbidden. (The power of the negative forces holds back the holiness from spreading out).
אַךְ הָעֵצָה בַּגָּלוּת ע”י הַתּוֹרָה כמ”ש וְיִדְגּוּ לְרֹב פרש”י כְּמוֹ הַדָּגִים שֶׁהַיָּם מְכַסֶּה עֲלֵיהֶם שֶׁאֵין שׁוֹלֵט בָּהֶם עה”ר כּוּ’. כְּמוֹ כֵן ע”י הַתּוֹרָה שֶׁנִּמְשְׁלָה לְמַיִם יָכוֹל אָדָם לְהִתְכַּסּוֹת מסט”א.
The solution in exile (for the holiness to be able to spread out) is through the Torah. As the pasuk says “they shall multiply like the fish”. Rashi explains that just as fish are covered by the sea, and they can therefore not be subject to the evil eye (and multiply), so too through the Torah which is compared to water, a person can hide from the negative forces (and multiply).

וְאִיתָא בַּמִּדְרָשׁ כְּמוֹ דָּגִים שֶׁמְּצַפִּים לְטִפָּה מַיִם כוּ’ כֵּן בנ”י מְצַפִּים לַתּוֹרָה. וּכְפִי רֹב הִשְׁתּוֹקְקוּת. הַתּוֹרָה מֵגֵן עֲלֵיהֶם.
(Furthermore) the Midrash says that just as fish are excited for the new drops of rain (even though they are always in water), so too Bnei Yisrael are excited for the Torah. (This teaches us) that inasmuch as one longs for Torah, the Torah protects them.
וְאִיתָא בְּרַשִׁ”י בְּרֵאשִׁית שֶׁנִּתַּן בְּרָכָה לְדָגִים ע”י שֶׁצָּדִין מֵהֶם כּוּ’. וְלָכֵן יוֹסֵף שֶׁהִיא שֹׁרֶשׁ הַכֹּל צָרִיךְ בְּרָכָה.
Rashi in Bereishis explains that the reason why the fish were given an extra blessing, is because they are constantly fished by man. It is for this reason that Yosef needed an extra blessing.
וְזֶה עִנְיָן וִיבָרֵךְ אֱלֹקִים כּוּ’ יוֹם הַשְּׁבִיעִי ע”י שֶׁהוּא שֹׁרֶשׁ כֹּל הַיָּמִים כמ”ש מִינֵי’ מִתְבָּרְכִין.
Just as on Shabbos (Yosef is compared to Shabbos) “HaShem blessed it”, this is because Shabbos too is the source of (blessing) of the days of the week, as is written “From it (the Shabbos) they (the days of the week) are blessed”.
לָכֵן צָרִיךְ שְׁמִירָה יוֹתֵר כמ”ש וּפְרוֹס סֻכַּת שְׁלוּמְךָ כּוּ’.
Therefore (Shabbos also) needs protection, as we say (Friday night tefila) “Spread you sukkah of peace upon us”
וְזֶהוּ וִיבָרֵךְ אֶת יוֹסֵף כּוּ’ וְיִדְגּוּ לָרֹב כּוּ’ הִתְפַּשְּׁטוּת כֹּחַ יוֹסֵף כַּנַ”ל:
This (too) is the meaning of “And he blessed Yosef…they should multiply like the fish”, which is the spreading of the power of Yosef. As explained above.
(Since the spreading of the power of Yosef is subject to the negative forces in this world, just as the fish are subject to being caught by predators, they need extra blessing and protection).

בַּפְסוֹק לוֹ יִשְׂטְמֵנוּ יוֹסֵף כוּ’. וְקָשֶׁה כִּי רָאוּ שֶׁהוּא הַצַּדִּיק וְאֵיךְ חָשְׁדוּ אוֹתוֹ שֶׁיִּשְׂנָא אוֹתָם.
“And Yosef’s brothers saw that Yaakov their father had died, and they were worried, perhaps Yosef will hate us and pay us back for all the wrong that we have done to him” (Bereishis 50:15).
Now this is difficult, the brothers clearly saw that Yosef was righteous, why would they suspect him of hating them?
אַךְ הַשְּׁבָטִים עָשׂוּ תְּשׁוּבָה גְּדוֹלָה עַל חֵטְא הַמְּכִירָה. וּמֵרֹב צַעֲרָם חָשְׁבוּ כִּי הֵם גָּרְמוּ כֹּל גָּלוּת מִצְרַיִם.
However (since) the brothers had done such serious repentance on their sale of Yosef, and due to their great distress, they thought that they had caused the entire exile to Mitzrayim.
הָאָמְנָם הי’ סִבָּה בֶּאֱמֶת מִשָּׂמִים לְקַיֵּם עֵצָה עֲמֻקָּה כּוּ’. אֲבָל הֵם חָשְׁבוּ שֶׁהַכֹּל בָּא רַק עַל יָדָם.
Even though the reason (for the exile) had a very deep reason sourced in Heaven, “to fulfil the profound thought” (See Rashi Bereishis 37:14), (It was Heavenly decree), yet they thought that it was all their doing.
וע”ז הֵשִׁיב לָהֶם יוֹסֵף כִּי אֱלֹקִים חָשְׁבָה לְטוֹבָה.
Yosef’s response was that “You thought you were doing me bad, yet HaShem calculated it to actually be good”
וי”ל פִּי’ אַתֶּם חֲשַׁבְתֶּם עֲלֵי רָעָה פִּי’ שע”י שֶׁעָשׂוּ תְּשׁוּבָה גְּדוֹלָה עי”ז נֶהְפַּךְ מִזְּדוֹנוֹת לַזְּכִיּוֹת וּלְכָךְ אֱלֹקִים חָשְׁבָה לְטוֹבָה:
This can be explained as follows: You thought you were doing bad, however through the great repentance that you have all done, one’s sins change to become merits (See Gemara Yoma 86b), and therefore “HaShem calculated it for the good”.