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Chassidut on the Torah |
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The week of VaYechi, Fast of the Tenth of Tevet, 5762 Overview VaYechi (Genesis 47:28-50:26): Yaacov's realized that he would soon die, so he asked Yosef to swear that he would bury him with Yitzchak and Avraham in Machpeleh Cave in Hevron. Yaacov blessed Yosef's sons, Efraim and Menashe, and told Yosef that the city Shechem would be his eternal inheritance. Yaacov prophetically blessed each of his 12 sons in turn. After he died and the mourning period, Yosef gets Pharaoh permission to leave Egypt to bury his father in Israel. An entourage of Yaacov's family and Pharaoh's courtiers went to Israel with Yaacov's coffin. After returning to Egypt, the brothers worried that Yosef might still hold a grudge against then for having sold him. Yosef assures them that what had occurred was Divine Providence and for the best, and promises to fully sustain them and their families. Yosef lived long and saw his great grandchildren. He made his offspring swear to take his remains out of Egypt when they would eventually return to Israel. "Chazak, Chazak, Venitchazek!" Insights We find a puzzling choice of wording in this week's Torah portion. When the Torah describes Yaakov's passing, the verse (49/33) uses the word 'vayigva'-and he expired-rather than the more common word 'vayamat'-and he died. From this the Talmud (G'mara Taanis 5b) derives: "Our forefather Yaacov did not die". This is a radical statement. Are we meant to understand this literally, that Yaakov did not die? Or is it just a figurative statement, implying that his memory lived on after his passing? bThe Talmud continues and asks: "were the eulogies and embalming and burial for nothing?" And answers with a verse from Yirmiyah (30/10), "My servant Yaacov, do not fear…. for I will save you from afar and your children from the land of captives." The prophet equates Yaacov with his children. And therefore, the G'mara concludes: "If his children are alive, so is he alive". At first glance, this section of Talmud seems very obscure. How does the quote from Yirmiya answer the question: How can we say that Yaacov did not die when he was embalmed and buried? Secondly, what is the meaning of the phrase, 'if his children are alive so is he alive'? Obviously, when the Talmud says, "Yaacov did not die," it does not come to contradict the Torah's narrative that Yaacov was eulogized, embalmed, and buried. As G-d's will and wisdom, we accept the Torah as being correct. Rather, since the Torah itself testifies to Yaacov's burial, and then uses the term "vayigva", we reason that the Torah is coming to teach us something essential about life, true life. And the most fitting messenger to teach this lesson is Yaakov, the premiere of our forefathers after whom we are all called, Bnei Yaacov. What special qualities characterized our forefather Yaacov? His uniqueness is summarized in the statement, 'give truth to Yaacov' (Mincha 720). Yaacov's most powerful attribute was the attribute of truth. Truth is everlasting; it does not change. This is the special quality of Yaacov's life, that it was eternal - not only in the world to come, but in this world as well. Ultimately this was the Talmud's answer. "If his children are alive so is he alive." Yaacov's true and eternal life is tied to his descendants. When the Jewish people continue on his path they extend his life. In this way his life is everlasting on this physical plane. In essence, Yaacov's life existed on two planes simultaneously. He existed in the natural plane, and therefore the Torah says that Yaacov was eulogized, embalmed, and buried. And yet he existed on a level higher than nature, a level where Yaacov never died. Similarly for Yaacov's descendants. Each of us exist on two planes at once, the natural and the above nature. From one side we exist in this world, are subject to its limitations. Yet at the same time the Almighty promises us, "He who is attached to G-d is alive, all of you, today" (Dvarim 4/4). This is the secret of the survival of the Jewish nation and an important and urgent message to share with our friends and families. Even while we live within nature, nevertheless, our existence is a miracle, above nature. We cannot let apparent obstacles distract us from our goal. We must pass on this message to our children. Our responsibility is now; we hold the next link in this eternal chain. We are his eternal life. And this eternality will only show itself fully at the time of techiyat hamaytim-resurrection of the dead-after Mashiach's arrival. Then all of Israel will merit eternal life in its simplest and most direct sense. May it be speedily in our days. (From Shulchan Shabbat) Shabbat Shalom, Shaul |
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