The Israel Koschitzky Virtual Beit Midrash

Surf A Little Torah
Yeshivat Har Etzion

by Rav David Silverberg

In administering his final blessings to his sons, Yaakov likens Yissakhar to a "strong-boned donkey." While we seldom associate donkeys with flattering compliments, Chazal interpret this blessing as a reference to Yissakhar's diligence in Torah study. Specifically, the tribe of Yissakhar will bear the burden of Torah scholarship with the same stamina and endurance as a donkey carries its load. We may, however, inquire as to the particular symbolism of the donkey, as opposed to other domesticated animals. After all, are not other animals also used for transporting heavy cargo?

Some have pointed in this context to a specific characteristic singled out by Yaakov in this berakha: "… crouching among the sheepfolds." When a donkey needs a rest, it simply lies down in its place. Other animals, by contrast, require the removal of the load entirely from their backs in order to rejuvenate their strength. Yaakov blesses Yissakhar with the power of the donkey, the ability to bear the burden of Torah even while resting therefrom

Admittedly, I have not done the zoological research required to verify this distinction. The message, however, is clear. Everyone needs a vacation from time to time to replenish the depleted reservoirs of mental and physical energy. The true Torah scholar, however, maintains his commitment to Torah even when taking time off. One never truly takes a vacation from Torah; its obligations and restrictions accompany an individual wherever he goes and at all times.

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As part of his blessing to Yossef, Yaakov establishes that "the blessings of your father surpassed the blessings of my parents… " (49:26). He then blesses his son, "May they rest on the head of Yosef." Various interpretations have been offered for this ambiguous declaration of the superiority of his blessing over that of his predecessors. Rashi views this statement as a contrast between the blessing Yaakov ("your father") received from God and that bestowed upon Avraham and Yitzchak ("my parents"). Avraham was promised "all the land that you see" (Bereishit 13:15), and Yitzchak was granted "all these lands" (26:3). Yakaov, however, was told, "You shall spread out to the west and to the east, to the north and to the south" (28:14), a blessing referred to by Chazal as a "nachala beli metzarim" - a boundless territory. Herein lies the qualitative difference between the blessing bestowed upon Yaakov and that administered to his father and grandfather. He was promised a blessing without boundaries, the ability to spread indefinitely in all directions.

The Keli Yakar adopts an entirely different approach to this verse. He understands "the blessings of your father" to mean the blessings administered by your father, not those received by your father. Similarly, "the blessings of my parents" refer to the blessings Yaakov received from his parents, not those God bestowed upon his parents. Yaakov here refers to the trickery he employed in order to seize the birthright from his brother, Esav. Yosef, by contrast, earns the birthright of his family straightforwardly, through the willful decision of his father prior to his death. Thus, the blessing he receives from his father far surpasses the blessing his father received from his.

The Keli Yakar's approach boasts several advantages over that of Rashi. Perhaps first and foremost, it explains why the blessings spoken of by Yaakov are bestowed now specifically "on the head of Yosef." Since Yaakov refers specifically to the blessing of the birthright, we can readily understand his singling out of Yosef for this berakha. According to Rashi, however, the promise of which Yaakov speaks relates to his offspring's inheritance of Eretz Yisrael. Why should he bestow this blessing specifically upon Yosef?

We leave this as an open question for discussion.

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Parashat Vayechi includes the famous incident of the blessings to Yosef's sons, Efrayim and Menashe. How exactly did Yaakov bless these two grandchildren? A careful reading of the verses may surprise us. As soon as Yosef brings the two boys before Yaakov and, as we know, Yaakov switches his hands such that his right lays atop Efrayim's head, he administers a blessing to Yosef: "He blessed Yosef, saying, 'The God in whose ways my fathers, Avraham and Yitzchak, walked… bless the lads.'" The blessing to Efrayim and Menashe actually constitutes a blessing to their father!! Later, however, Yaakov addresses the grandchildren directly: "He blessed them that day, saying, 'By you Israel shall bless, saying: God make you like Efrayim and Menashe.'" Even this blessing, however, is more about the blessings of the nation as a whole than one directed specifically to Efrayim and Menashe. Rather than bestowing upon them their own, direct blessing, Yaakov instead blesses their father and then establishes the protocol for blessings among the Jewish people for years to come. What kind of blessing is this?

It has been suggested that the blessing here involves specifically the unexpected switch Yaakov pulls between the two grandsons. He places his right hand on top of the younger of the two boys, explaining that the younger will emerge as a greater and more populous tribe than the older. After this surprising declaration, something remarkable happens: Menashe utters not a word of complaint. Perhaps for the first time thus far in Chumash, family leadership has been established without conflict or jealousy. Menashe accepted his younger brothers' superiority without objection. This is the blessing to Yosef, and this is the blessing that parents have bestowed upon their children for centuries: the willingness to live in peace and harmony with fellow Jews without harboring feelings of jealousy, without petty one-upmanship and competitiveness. Similarly, after administering these blessings to Yosef's sons Yaakov gathers all his sons for his parting words. He emphasizes several times over the need for the twelve sons to come together: "Come together… assemble and hearken, sons of Yaakov… " (49:1-2). (In fact, Rav Yehuda Shaviv has suggested that the word "shimu," which we just translated as "hearken," in this context actually means, "gather," as the word is used in Shemuel I 15:4 & 23:8.) Once and for all, Yaakov's family can come together in peace and harmony, without the friction and discord that had plagued them for so many years with such painful results. They are now ready to receive their father's blessing.

Indeed, true blessing can be achieved only when harmony and unity are established among the different "tribes" within Benei Yisrael.

*****

The opening word of Parashat Vayechi - "vayechi" - refers to Yaakov's final seventeen years of life, spent together with his reunited family in the land of Egypt. This term, however, differs from other words used by the Torah in similar contexts. For example, the term "vayeishev" appears in reference to Yishmael's settling in Paran (Bereishit 21:21), Yitzchak's relocation in Gerar (26:6), and Yaakov's earlier residence in Canaan (37:1), and the term "vayagar" is used to describe Avraham's years in Gerar (21:34). What does the Torah wish to convey through the term "vayechi"?

The Chizkuni understands this expression as reflecting a level of peace and tranquillity Yaakov had previously not attained. In contrast to his tumultuous years of fleeing from enemies, struggling with an unscrupulous employer, and enduring family crises, these final seventeen years were characterized by harmony, calm, happiness, and genuine "yiddishe nachas." The term "vayechi" is reserved for such a tranquil existence.

According to Rav Shimshon Refael Hirsch, however, the Torah goes out of its way to ensure that we look upon these final years of Yaakov with the proper perspective. The Midrash already notes that Parashat Vayechi does not begin with the expected "parasha break" in thTorah scroll. That is, the Torah leaves no space in between the previous verse and the opening verse of Parashat Vayechi, a phenomenon unique to this parasha (see Rashi's opening comments to the parasha). Rav Hirsch notes that the Torah intentionally wishes to undermine the significance of Yaakov's final years. Not only do we hear very little about this period, but the Torah specifically avoids setting it apart from the rest of Yaakov's life. As painful as the stormy years were, they produced Yaakov Avinu and his great family. Specifically through the struggles did he receive the special title "Yisrael," symbolizing his successful victory over adversity, paving the way for the emergence of Kenesset Yisrael. Although on a personal level the final seventeen years were truly the "golden years" of Yaakov's life, from a broader, national perspective, the significance of these years pales in comparison with that of the rest of Yaakov's difficult life.

Very often challenges and difficulties serve as the greatest catalysts to growth and the strengthening of character. As Pirkei Avot posits very succinctly, if someone says, "I have no labored but have been successful," we may not believe him. A religious Jew struggles on an ongoing basis, laboring to fulfill the Torah's demands even under less than accommodating circumstances. Just as Am Yisrael emerged specifically from Yaakov's successful triumph over hardship, so does an individual actualize his potential specifically when his commitment, devotion and faith are put to the test.

*****

After Yaakov's death, Yosef's brothers fear that their father's demise has provided Yosef with the opportunity to avenge their cruelty towards him. They therefore come before him to beg forgiveness. Yosef reassures them saying, "Do no fear, for am I in God's place?" Surprisingly, Targum Onkelos, which generally provides simply a direct Aramaic translation of the Biblical text, steers from the simple interpretation of Yosef's comment: "… for the fear of God is upon me." Instead of recording Yosef as asking a rhetorical question, "Can I take God's place," the Targum translates Yosef's response as an affirmation of his fear of God.

Truth be told, Targum Onkelos had already demonstrated his preference for the non-literal translation of this phrase earlier in Chumash. In Parashat Vayetze, Rachel expresses her frustration over her infertility to Yaakov, who responds, "Am I in the place of God, who has withheld from you children?" (30:2). Onkelos translates this response as, "You should not ask me - you should ask God!" Apparently, the Targum felt it inappropriate to record a comment suggesting the assumption of God's role by a human being, even in the context of a rhetorical question.

Returning to our verse, one question still remains. What does the fear of God have to do with Yosef's refusal to avenge his brothers' hostility? Does he reconcile with his brothers only out of fear of divine punishment?

It has been suggested that we distinguish in this context between two types of "fear of God": genuine fear, and awe. One can fear God simply by recognizing His ability to exact punishment for wrongdoing, just as a criminal fears law enforcement. There is another "yira," however, which evolves not from concern for the future, but rather an overwhelming sense of God's majesty. One can "fear" God simply by contemplating His greatness and infinite power, by standing in awe before the Creator of the world.

Yosef here professes his sense of awe before the Almighty. One who truly recognizes God as the single force behind all events is incapable of revenge. He understands that when all is said and done, God alone navigates the world, He Himself orchestrates events as they unfold. Indeed, Targum provides us with a direct translation of the phrase, "Am I in God's place?" This is an expression of genuine awe, of the realization of the infinite gap separating God from man, and, by extension, man's inability to see things with the same perspective as the Almighty. Yosef therefore humbly submits to God's master plan, which has only begun to unfold, rather than harboring ill-will and resentment towards his brothers.

*****

Yesterday, we studied Yosef's guarantee to his brothers that he will take advantage of their father's death to avenge their cruelty towards him. As we noted, Targum Onkelos interprets Yosef's words to mean that he cannot seek revenge because of his "fear of God." We raised a distinction between two types of "fear of God": the fear of divine punishment for wrongdoing, and genuine awe. The fear spoken of here by Yosef, it would seem, falls into the second category. His recognition of God as the all-powerful force behind all world events prevents him from assuming the right to avenge his brothers' hostility.

This distinction may bring us a back to an issue discussed several weeks ago, in one of our "S.A.L.T."'s for Parashat Vayeshev. In the "birkat ha-chodesh" recited every month on the Shabbat preceding Rosh Chodesh, we petition the Almighty to grant us a life full of all types of blessings. Curiously, however, we twice ask for "yirat Shamayim," fear of Heaven. In light of our discussion yesterday, we may suggest that these two requests have, in fact, nothing to do with one another. The first instance reads, "lives that contain the fear of Heaven and the fear of sin," while in the second we beg for "lives that contain the love of Torah and the fear of Heaven." The first clause associates "fear of Heaven" with "fear of sin." This perhaps refers to the fear of God resulting from His ability to exact punishment. In this sense, we ask for a constant awareness of God's watchful eye and accurate record of all our actions, a cognizance that will naturally discourage us from improper behavior. Thereafter we ask for "love of Torah and the fear of God." Here, we speak not of "fear" but of awe, an experience that relates to the love of Torah, a sense of reverence before the infinite wisdom of God's law. We pray for the emotional attachment to God and His Torah, for the inspiration to constantly seek a more comprehensive knowledge of His law.

In conclusion, we should note a possible inaccuracy in this presentation. We have assumed that "the fear of Heaven and the fear of sin" refers to the fear of the repercussions of sin, given God's unlimited powers. However, a celebrated Chassidic saying claims that "fear of sin" means the fear of sin itself, not the fear of punishment. If so, then "fear of sin," too, relates to the feeling of love for the Almighty, a desire to perform His will that itself translates into a fear of violating His word, irrespective of the ramifications thereof.

*****

We devoted the last two "S.A.L.T."'s to Yosef's words of encouragement and reassurance to his brothers in the aftermath of Yaakov's death. After the brothers express their concern that Yosef might seek revenge for the injustices perpetrated against him, he tells them, "Do not fear, for am I in God's place?"

The late Nechama Leibowitz beautifully points out the sharp contrast between Yosef's comment, "am I in God's place?" and the last time this same expression appears. As we briefly noted two days ago, Yaakov uttered the same words to Rachel, only in a totally different context. Frustrated by her inability to conceive, Rachel confronts Yaakov and pleads, "Give me children, for if not, I will die" (30:1).

Yaakov responds, "Am I in the place of God, who has withheld from you children?" The Midrash criticizes Yaakov for his insensitivity towards his embittered wife (Bereishit Rabba 71).

Yaakov's denial of divine powers, if you will, was an attempt to shake himself free of responsibility towards his wife. Rather than offering Rachel comforting words of solace, support and encouragement, Yaakov divests himself of any obligation towards her in this regard. Although he obviously could not cure her infertility, he could certainly have helped Rachel endure the emotional distress from which she suffered.

Yosef, by contrast, declares his inability to "play God" as a genuine expression of submissto God's authority. As we saw, Yosef acknowledged the hidden Hand of God that navigated events and therefore could not even consider the possibility of avenging his brother's cruelty. "Am I in God's place" in this context expresses an honest, self-effacing recognition of one's subservience to the Almighty.

More generally, these two instances of the same clause reflect the difference between two types of humility. Constructive humility is a keen knowledge of one's strengths and weaknesses, where he belongs and where he doesn't, what lies within his jurisdiction and what does not. Improper humility results from the unwillingness to accept responsibility, which one justifies on the grounds of his own unworthiness. The first type, manifest in our parasha through Yosef's magnanimous response to his brothers, prevents one from meddling in the affairs of others, demanding privileges and insisting upon his due share. The second type, however, prevents one from taking positive initiative, looking for ways to help others and capitalizing on one's God-given talents.

None of us can ever "take the place of God" or fulfill his role. But the question is, will we assume our place in the world and fulfill our role?

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Yeshivat Har Et
Alon Shvut, Israel, 90433
office@etzion.org.il

This shiur is provided courtesy of the Virtual Beit Midrash, the premier source of online courses on Torah and Judaism - 14 different courses on all levels, for all backgrounds.

MakeJewish learning partof your week on a regular basis - enroll in the
Virtual Beit Midrash

(c) YeshivHar EtzioAll rights reserved to Yeshivat Har Etzion

Yeshivat Har Et
Alon Shvut, Israel, 90433
office@etzion.org.il