DECEMBER 24, 1999 VOL 3, ISSUE 12 15 TEVET 5760
Chabad of Northern Beverly Hills, 409 Foothill Road . Beverly Hills, CA 90210
Rabbi Yosef Shusterman 310/271-9063
PARSHAT VAYECHI
In the Torah portion of Vayechi, Yaakov blesses Yosef's two sons who were born in Egypt, Menashe and Efraim. These names were chosen by Yosef because they alluded to his circumstances in Egypt at the time when they were born. Yosef named his firstborn Menashe, "For G-d has made me forget (nashani) all my troubles, and even my father's house." Far from home, Yosef was in danger of assimilating. Yet he remained connected to his people and to G-d. In choosing the name Menashe, Yosef indicated that he had, in fact, not forgotten his father. Yosef named his second son Efraim, "For G-d has caused me to become fruitful (hifrani) in the land of my affliction." Not only have I not been influenced by the Egyptians, Yosef was saying, but precisely here, "in the land of my affliction," I established a family, became wealthy and made spiritual progress.Menashe is symbolic of the bond Yosef shared with his father and the deep yearning he continued to feel for him. Efraim is symbolic of Yosef's success in Egypt, a land that was vile and depraved.
Our situation in exile is similar to that of Yosef in Egypt. In exile, we are far from our Father's house -- the Holy Temple -- and G-dliness is concealed. What can we do to overcome our predicament? How are we to conduct ourselves during our sojourn in "Egypt"? The answer is to learn from Yosef, and emulate him. On the one hand we are obligated to remember our "Father's house," to yearn for the Holy Temple and G-d's closeness. A Jew must never resign himself to the exile. Rather, we must always look forward to the Redemption, continue to observe Torah and mitzvot, just as Yosef refused to acclimate himself to Egypt and named his son Menashe.
On the other hand we must always remember that it is precisely in exile, where poverty of the spirit prevails, that we must remain strong. Just as Yosef remained righteous and flourished in the land of his "affliction," so too must we spread Yiddishkeit and foster the belief in G-d precisely in a world that does not recognize His greatness. When Yaakov blessed Yosef's sons he placed his right hand on Efraim's (and not Menashe's) head, saying, "His younger brother shall be greater than he." For even though Menashe was the firstborn, and the beginning of our service must be the longing for our Father's house, the main objective of our service in exile is expressed in the name Efraim: an increase in Torah and good deeds, thereby causing G-d's Name to be known in the world. By emphasizing this aspect we will merit G-d's light t o shine, even within the exile.
(From:L'Chaim 5757,Adapted for Maayan Chai from Likutei Sichot, vol. 15)"Yaakov lived in Egypt 17 years." (47:28) QUESTION: We already know that Yaakov was 130 years old when he arrived in Egypt. We also know that he died there at the age of 147. Why is it necessary to state that he lived in Egypt for 17 years? ANSWER: When the Tzemach Tzedek (Rabbi Menachem Mendel Schneerson, the 3rd Lubavitcher Rebbe) was a young boy, his teacher taught him this pasuk and explained it to mean that the best years in the life of Yaakov were the 17 years he lived in Egypt. (The word "tov" means good, and has the numerical value of 17.)
When he came home he asked his grandfather, the Alter Rebbe (Rabbi Schneur Zalman of Liadi), "How can we say that Yaakov's best years were the years he lived in the sinful land of Egypt?" The Alter Rebbe explained: Before Yaakov arrived in Egypt, he sent Yehudah to build a Yeshivah so that the children of Yaakov would have a place to devote themselves to the study of Torah. When a Jew learns Torah, he becomes closer to Hashem. Therefore, since the family of Yaakov learned Torah, even in the sinful land of Egypt, it was "Vayechi Yaakov" Jacob's life was vibrantly 'alive,' full and rewarding.
"Let them grow into a multitude in the midst of the earth." (48:16) QUESTION: Yaakov blessed them to multiply as the fish of the ocean. (Rashi) What was his motive in comparing them to fish? ANSWER: Once the Roman government issued a decree forbidding Torah study. Papus ben Yehudah saw Rabbi Akiva conducting Torah classes and asked him, "Do you not fear punishment by law?" Rabbi Akiva answered with a parable: A fox was strolling along the riverbank and noticed fish swimming swiftly from place to place. He asked, "Why are you running?" They replied, "We are afraid of the net that people set up to catch us." The fox slyly said, "Perhaps it would be wise to ascend to the shore and live together with me as my parents lived with your parents." The fish responded, "You speak foolishly; if we are afraid in our native habitat, our fear will be even greater on land, where death will be certain. Similarly, Torah is our source of life and may save us.Without it we will definitely perish" (Berachot 61b). Yaakov was instructing his children to always remember that just as a fish cannot live without water, so a Jew cannot exist without Torah; and he blessed them to "swim like a fish" in the "Yam Hatalmud" the ocean of Torah study.
The life of a fish depends in a large measure on its vitality and ability to swim upstream. If it permits itself to be swept along by the current of the rapids or the tide it will be scuttled and squashed. It is only because the Creator has endowed the fish with the precious instinct of self-preservation, whereby it is able to swim upstream against the forces of the billowing waves that it can thrive and survive. Yaakov blessed his children to be capable and willing to swim upstream and resist the temptation of running with the herd and swimming with the tide
.(From: Vedibarta Bam by Rabbi Moshe Bogomilsky)"And Yaacov called to his children and said to them, 'Gather together and I will reveal to you what will be your lot in the end of days.' So they gathered together and they listened to their father Yisrael." (Bereishis 49:1-2)
What was the nature of this gathering? R' Pinchas of Koretz, a student as well as a colleague of the Ba’al Shem Tov, suggested that this gathering can be explained by the Talmudic expression, "Aseh oznecha k'afarkesis". (Make your ears like a funnel. Strain your ears to hear/listen well to what is being said. Tractate Chullin 89a) He explained in the name of his friend and fellow student of the Ba’al Shem Tov, R' Nachman of Horodenka, that sometimes there is a limit to what can be accomplished by Yisroel - even through prayer. A Jew's transgressions simply make it impossible for him to bridge the distance between himself and the Creator. What can be done? The distance can be bridged only in one way; by every Jew joining together, hand in hand until this Jewish chain reaches all the way to the Throne of Glory. Then Hashem surely will not be able to ignore our entreaties.This is the meaning of "Aseh oznecha k'afarkesis". Jews need to learn from the Tribes, the sons of Yaacov who gathered together to hear their revered father's final words, to consolidate their ears together until they become one enormous ear. Such an ear is surely capable of hearing everything. Since the Talmud says, "All Jews bear ultimate responsibility one for the other", (Shavuos 39a), in this way nothing will be missed, no nuance neglected. The lessons needed to be learned will be grasped, and we will always be able to help each other to go in a positive path of Divine Service. (From: www.nishmas.org)
The Tzemach Tzedek told Reb Hendel (1) at Yechidus: "Study of Zohar exalts the soul; study of Midrash arouses the heart; Tehillim with tears scours the vessel. (From Rebbe's Hayom Yom Teves 15)
Technology taps the divine forces present in nature from the moment of creation. - The Rebbe