Vayechi תרמ”א

כבר כ’ במ”א ענין חיות יעקב במצרים שהוא רשימה קדושה שהניח שם יעקב אבינו רק שהוא בדרך נסתר ונק’ פרשה סתומה והם הארות הנמצאים ג”כ בגלות לכ”א כפי מה שזוכה וע”י הביטול להכלל האספו והוא בש”ק ג”כ כמ”ש נותנין לו נחלה בלי מצרים נחלת יעקב כו’ וכמ”ש במ”א.
We have explained elsewhere (Vayechi תרל”ט) that when the pasuk states Vayechi Yaakov, and Yaakov lived in Mitzrayim, this is referring to an effect of holiness that Yaakov left there, however it was now hidden. This is why the parsha is called “blocked”, for the lights that are to be found in exile are hidden, yet they can be found by anyone who nullifies himself to the klal (all of Bnei Yisrael) [This is the idea of klal prat and klal, that one realizes that he is a part of the klal, and then takes his uniqueness and develops with it, and then nullifies it to the klal to become something much greater]. This is what Yaakov meant “gather together”, this is especially auspicious of Shabbos, as the Gemara (Shabbos 118a) states that on Shabbos we merit to receive the inheritance of Yaakov which is without limit. (see above תרל”ח)
ובמד’ הקיש גאולה לפרנסה מה פרנסה בכל יום אף גאולה כו’.
The Midrash states that redemption is juxtaposed to sustenance (see תר”מ 2) that they both take place on a daily basis.
פי’ יעקב אבינו פעל זאת להיות נשאר כח וחיות שיוכל איש ישראל בכל יום למצוא הארת הקדושה גם בגלות וזה ק”ש ותפלה בחי’ שמע ישראל. שהוא שזוכין ע”י הביטול להכלל למצוא חיות הנ”ל. וכמ”ש אמו”ז ז”ל ע”פ דרשוני וחיו ע”ש.
This is because Yaakov effected that there will be this life energy, that every Jew will be able to find the light of holiness even in the greatest darkness of exile. This is the concept of Krias Shma and prayer, “Shma Yisrael”, which is through nullification to the klal one merits to find this life force, above. This is also what the Chidushei Harim explained the words דרשוני וחיו (through learning and connecting to his words, one finds life see above תרל”א 1).
וכ’ ויראו אחי יוסף כי מת אביהם שהם ראו זאת.
This is what the brothers were afraid of when it states “They saw that their father had died” and were worried that Yosef would now take revenge. (They were afraid that now that the light of Yaakov was hidden they would be plunged into darkness and approached Yosef to give them this hidden light).
אבל בחי’ יוסף הי’ למעלה מהם. וראה כי עודנו חי והי’ דבוק בנקודת חיותו של יעקב לכן באו אליו.
However the concept of Yosef was much higher than them. And they saw that he was still “alive” and connected to this point of Yaakov’s life force, therefore the brothers came to Yosef with their concern.
וכמ”ש במ”א במ”ש ויקרא אל יוסף כו’ דרשו חז”ל שהי’ סיפוק בידו.
This is what we have discussed elsewhere (תרל”ז 1) Yaakov asked Yosef to bury him, for Yosef was the one that was able to.
והענין הוא שקיבל יוסף הצדיק על שכמו להיות עומד במקום יעקב אבינו. וע”י שקיבל עליו זאת הי’ יכול יעקב לעלות ליקבר במערה.
This is because Yosef accepted the responsibility of standing in place of Yaakov Avine, and through this acceptance, Yaakov’s body was able to be taken out of Mitzrayim, and be buried in the cave of Machpela.
ולכן וישתחו ישראל כו’ ע”ש. וז”ש נתתי לך שכם אחד כמ”ש משכמו ומעלה גבוה כו’ פי’ שהעמיד אותו למעלה מבחי’ השבטים:
This is why Yaakov bowed down to Yosef, and this is also the meaning of “i have given you a שכם (literally shoulder שם כבוד מלכותו) above your brothers, for he (Shaul, a descendant of Yosef) was shoulder taller than the rest. For Yaakov elevated him above the concept of the other tribes.

בפסוק ועשית עמדי חסד ואמת. יובן עפמ”ש חז”ל כי הנפטר בח”ל ובא ליקבר בארץ הוא חטא ע”ש רק יעקב הי’ מקושר שם בעודנו במצרים ז”ש חסד ואמת שידע יוסף כי הוא נקבר שם באמת אע”פ שנפטר כאן כנ”ל:
“And (by burying me in Eretz Yisrael) you will be doing me a true kindness”.
This can be understood in light of what our sages taught, that one who died out of Eretz Yisrael, and is buried in Eretz Yisrael it is a sin (for they lived their life in chutz la’aretz and now are bringing more impurity to the land). However this did not apply to Yaakov, for even when he was in Mitzrayim he was still connected to Eretz Yisrael. This is why it is called a “true kindness”, for Yosef understood that Yaakov truly should be buried there even though he passed away in Mitzrayim. as above.