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<DIV><FONT face=Arial size=2><SPAN class=125535414-04012007>Dedicated in honor
of the birth (& brit Milah) of </SPAN></FONT></DIV>
<DIV><FONT face=Arial color=#0000ff size=2><SPAN
class=125535414-04012007> Me'ir
Chaggai Nathan,</SPAN></FONT></DIV>
<DIV><FONT face=Arial size=2><SPAN class=125535414-04012007><FONT
color=#0000ff> by his proud parents </FONT><FONT face=Tahoma
color=#000000>Jonathan & Heidi Nathan</FONT></SPAN></FONT></DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007></SPAN></FONT> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007>
PARSHAT VAYECHI</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Blessings - we find so many of
them in Sefer Breishit,<BR>particularly in Parshat Vayechi. What are they
all about?<BR> In our shiur, we will first distinguish
between three<BR>different types of blessings that we have encountered thus
far<BR>in Sefer Breishit ('bechira', 'bechora' and 'bracha'). Based<BR>on
these distinctions, we will then attempt to better<BR>understand what transpires
when Yaakov blesses Yosef in the<BR>first chapter of Parshat
Vayechi.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007>INTRODUCTION<BR> Recall (from
our shiur on Parshat Toldot) that we<BR>identified two categories of blessings
to explain the nature<BR>of Yitzchak's blessings to Yaakov and Esav. Those
were: (1)<BR>'bechira' and (2) 'bracha'.<BR> We used the
name 'bechira' to classify God's special<BR>blessing to Avraham Avinu that his
offspring ('zera') would<BR>inherit the 'promised' land ('eretz'). God
first bestowed<BR>this blessing upon Avraham Avinu at the beginning of
Parshat<BR>Lech Lecha (see 12:1-3) and subsequently repeated it
numerous<BR>times not only to Avraham, but also to Yitzchak and Yaakov.<BR>By
tracing these blessings, we were able to show how the<BR>'bechira' process
emerged as a primary theme in Sefer<BR>Breishit.<BR> In
contrast, we used the more general term 'bracha' to<BR>classify a blessing of
personal destiny bestowed by a father<BR>onto his son [or sons]. As
examples, we cited Noach's<BR>blessings to his three sons (see 9:26-27), and
Yitzchak's<BR>blessing of prosperity and leadership that were intended
for<BR>Esav, but 'stolen' by Yaakov [see chapter 27].</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Now, in Parshat Vayechi, as
the 'bechira' process nears<BR>its conclusion, we find how Yaakov bestows
blessings of<BR>prosperity and success upon his children. Even though
these<BR>would seem to fall under our category of 'bracha', when we<BR>take a
closer look at these blessings, we will need to add an<BR>additional category to
better appreciate their meaning.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>YAAKOV'S BLESSING
TO YOSEF - BECHIRA or BECHORA?<BR> Before Yaakov blesses
all of his children in chapter 49,<BR>he first bestows a special blessing upon
Yosef and his two<BR>children, as described in chapter
48.<BR> To understand the purpose of this special
blessing, we<BR>must consider not only its content, but also its
context.<BR> We begin our study by examining Yaakov's
opening<BR>statement to Yosef, when he arrives with his two sons
(see<BR>48:1-2). We quote this pasuk in Hebrew in order to
highlight<BR>its textual parallels to earlier blessings to the Avot:<BR>
[And Yaakov said to Yosef]: "KEL SHAKAI nir'ah eilai<BR> [appeared to me]
be-Luz be-eretz Canaan va-yevarech oti, va-<BR> yomer eilai, [and blessed
me saying:]<BR> 'Hineni MAFRECHA ve-HIRBITICHA u-netaticha li-khal amim,
ve-<BR> natati et ha-ARETZ ha-zot le-ZAR'ACHA acharecha achuzat<BR>
olam'" (see 48:3-4).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> At first glance, this blessing
appears to resemble the<BR>blessings that we have defined thus far as
'bechira'. To show<BR>how, let's quote the almost identically blessing of
'bechira'<BR>that Yitzchak had bestowed upon Yaakov prior to his
departure<BR>from Eretz Canaan (when running away from
Esav):<BR> [Textual parallels are highlighted by
CAPS.]<BR> [And Yitzchak said to Yaakov]: "ve-KEL SHAKAI yevarech
otcha<BR> ve-YAFRECHA ve-YARBECHA ve-hayita li-khal amim -
va-yiten<BR> lecha et birkat Avraham lecha u-leZAR'ACHA itach,
le-<BR> rishtecha et ERETZ megurecha... " (see
28:3-4).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Similarly, we find an
additional parallel blessing when<BR>God officially confirmed this 'bechira' (to
Yaakov) upon his<BR>return to Eretz Canaan (again at Bet El):<BR> [And God
spoke to Yaakov saying] "ani KEL SHAKAI, PREH u-<BR> RVEH, goy u-khal amim
yhiyeh mi-meka... ve-et ha-ARETZ asher<BR> natati le-Avraham u-leYitzchak
lecha etnena, u-leZAR'ACHA<BR> acharecha eten et ha-ARETZ"
(35:11-12).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Considering these parallels,
Yaakov's opening statement<BR>to Yosef in Parshat Vayechi would appear to convey
this same<BR>message, i.e. that Yaakov is now bestowing the blessing
of<BR>'bechira' upon Yosef - and hence, possibly to the exclusion of<BR>his
brothers! [If so, this would be quite problematic, for it<BR>implies that
the 'bechira' process will now continue only<BR>through
Yosef.]<BR> However, when we consider the context of
these psukim<BR>(i.e. 48:3-5), it becomes quite clear that Yaakov is
not<BR>blessing Yosef with the 'bechira'. [Recall that only God
can<BR>confirm 'bechira', and not the Avot themselves.] Rather,<BR>Yaakov
first informs Yosef about his own 'bechira' as<BR>background for the new
blessing that is about to bestow - a<BR>blessing which we will now categorize as
'bechora':</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>'BECHORA' -
TO THE SON OF RACHEL<BR> To explain this point, let's
take a careful look at what<BR>Yaakov now states concerning the status of
Yosef's two<BR>children:<BR> "Now, your two sons, who were born to you in
the land of<BR> Egypt... shall be mine; Efraim and Menashe are to me
like<BR> Reuven and Shimon" (48:5).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> For some reason, Yaakov
decides to grant Yosef a special<BR>status. Indeed, all twelve brothers
are 'chosen'; nonetheless<BR>Yosef receives a DOUBLE portion
("pi-shnayim"). Efraim and<BR>Menashe are to be considered 'shvatim'
(tribes) - a status<BR>equal to that of Reuven and Shimon. In 'Torah
terms', we<BR>conclude that Yaakov has awarded Yosef the 'bechora' - for
"pi-<BR>shnayim" [the double portion] is the special Biblical rights<BR>of the
firstborn son. [See Devarim 21:17 re: 'mishpat
ha-<BR>bechora'.]<BR> This neatly explains why Yaakov
prefaces this blessing of<BR>'bechora' by first quoting God's blessing of
'bechira'.<BR>Before bestowing the 'bechora', Yaakov must first explain
to<BR>Yosef that his special status of 'bechor' is being granted<BR>within the
framework of the 'bechira' process (see 48:4). It<BR>is because the
'bechira' process has reached its completion<BR>(with God's choice of Yaakov and
all of his children), that it<BR>is now incumbent upon Yaakov to grant the
'bechora' to one of<BR>his twelve children.<BR> Yaakov
thus neither chooses nor rejects any of his<BR>children. He simply awards
Yosef with the 'bechora', even<BR>though Reuven was born first. In
essence, Yaakov has chosen<BR>the first-born child of Rachel over the first-born
child of<BR>Leah.<BR> To prove that Yaakov's blessing is 'bechora' (and
not<BR>'bechira'), simply note Yaakov's next statement:<BR> "But children
born to you after them shall be yours; their<BR> inheritance shall be
included under the name of their<BR> brothers" (48:6).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Should Yosef have any
additional children, their portion<BR>must be included within the portions of
Menashe and Efraim.<BR>Had Yosef been the only chosen son; then all of his
children<BR>should have received special status. However, since he
has<BR>now become the family 'bechor', he receives a double portion,<BR>but no
more. Any other children that he may have must be<BR>included within this
double portion.<BR> [See Rashbam 48:5 & Ibn Eza
48:4-6!]</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>A 'FLASHBACK' FROM
PARSHAT VA'YISHLACH<BR> This interpretation also neatly
explains the reason for<BR>Yaakov's next statement concerning Rachel's death
(which<BR>otherwise would seem to be totally unrelated):<BR> "When I was
returning from Padan, Rachel died suddenly<BR> during that journey, while
we were still some distance from<BR> Efrata [and thus even farther away
from Chevron!], and<BR> therefore I buried her on the road..."
(48:7).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> This mention of Rachel's
burial most probably relates<BR>directly to Yaakov's choice of Yosef as the
'bechor'. By<BR>choosing Yosef over Reuven, Yaakov has essentially
chosen<BR>Rachel over Leah as his primary wife. However, this may
come<BR>as a surprise to Yosef, for not only was Reuven born first,<BR>but
Yosef's own mother (Rachel) was buried along the roadside,<BR>while Reuven's
mother Leah was buried in Ma'arat Ha-Machpela -<BR>in the same burial spot where
Yaakov himself wishes to be<BR>buried! [See
47:29-30.]<BR> Therefore, Yaakov now explains to Yosef
that Rachel's<BR>burial on the roadside (rather than in Ma'arat
Ha-Machpela)<BR>was due to unforeseen circumstances, and thus should not
be<BR>interpreted as an indication of a lower status. On the<BR>contrary,
despite Rachel's somewhat disrespectful burial,<BR>Yaakov still considers her as
having been his 'primary' wife.<BR> [Note then when Yaakov had earlier
expressed his concern<BR> about sending Binyamin to Egypt, he had made a
similar<BR> statement: "And your servant, my father, said to us: As
you<BR> know, MY WIFE bore me two sons, but one is gone..."
(Yehuda<BR> quoting his father in 44:27).]</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Therefore, even though Reuven
is the firstborn of Leah,<BR>Yosef is awarded the family 'bechora', since he is
the<BR>firstborn of Yaakov's primary wife, the "isha" whom he had<BR>originally
intended to marry.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>A 'FLASHBACK' FROM
PARSHAT TOLDOT<BR> At this point in the narrative (i.e.
after 48:7), we find<BR>an interesting transition. Now that Yaakov has
completed<BR>bestowing the 'bechora' upon Yosef, the focus of his
blessing<BR>now shifts to his grandchildren, Efraim and Menashe -
who<BR>consequently have now attained the status of 'shvatim'<BR>(tribes).
As such, they also deserve blessings of personal<BR>destiny from Yaakov (i.e.
'bracha'), just as he will later<BR>bless all of the tribes (in chapter
49).<BR> However, when we read how Yaakov grants these
blessings<BR>(in 48:8-20), we find several rather obvious 'flashbacks' to<BR>the
blessings of Yitzchak in Parshat Toldot (see chapter
27).<BR> For example, both narratives describe an aging
father who<BR>can barely see (48:10 vs. 27:1), and the 'switching'
of<BR>blessing between two sons to the consternation of their
father<BR>(48:17-19 vs. 27:6-9). Furthermore, in both narratives,
we<BR>find the use of many similar verbs.<BR> One could
suggest that the manner by which Yaakov grants<BR>these blessing to Menashe and
Efraim reflects his own<BR>traumatic experience, when he was instructed by Rivka
to<BR>'steal' the blessing that Yitzchak had intended for Esav.<BR>Even though
Yaakov understands that Efraim may reach higher<BR>levels than Menashe, he
insists upon blessing both of them<BR>together. Yaakov does not want these
slight differences<BR>between Efraim and Menashe to cause strife between them in
the<BR>future (as was the case between Yaakov and Esav). At
this<BR>initial stage, he places both children together, bestowing<BR>upon them
a joint blessing, while providing a small indication<BR>(by switching his hands)
regarding the potential prominence of<BR>Efraim. Despite their different
destinies, Efraim and Menashe<BR>will need to work together, as they will be
part of the same<BR>nation, and Yaakov would like this unity to begin already
at<BR>this initial stage.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>'HA-MAL'ACH
HA-GOEL'<BR> Now that we have discussed the general
framework of<BR>Yaakov's blessing to Efraim and Menashe, let's take a
closer<BR>look at the blessing itself (familiar to us from "kriyat shema<BR>al
ha-mita"). To appreciate this blessing, we must consider<BR>the fact that
Efraim and Menashe had grown up with no contact<BR>with their uncles and
cousins. To facilitate their<BR>integration with the rest of the family,
Yaakov adds a special<BR>blessing:<BR> "ha-mal'ach
ha-goel oti mi-kol ra - yevarech et ha-<BR>nearim"<BR> [God's
angel who protected me (Yaakov) from all those who<BR> wanted
to harm me, He should bless these children (to<BR> help them
'blend in')],<BR> "ve-yikare ba-hem shmi, ve-shem avotai - Avraham
ve-<BR> Yitzchak..."<BR> [And they should be known by my
name, and by the names of<BR> Avraham and Yitzchak (for they
are part of the chosen<BR>
family.]<BR> "ve-yidgu la-rov be-kerev
ha-aretz"<BR> [and they
should multiply within the land...]<BR> (see
48:15-16).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Yaakov very much wants Yosef's
two sons to be identified<BR>with the rest of his family name; he therefore
blesses them so<BR>that God should look over them with the same providence
that<BR>helped Yaakov survive his confrontations with Esav and
Lavan.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>A TIME WILL
COME...<BR> Yaakov concludes his blessing to Yosef by
reminding him<BR>that a time will come when the 'chosen family' will
return<BR>home:<BR> "And Yisrael said to Yosef: I am about to die, but God
will<BR> be with you and return you to the land of your
fathers..."<BR> (48:21).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Now that Yosef has been
appointed as 'bechor', it becomes<BR>his responsibility to inform the future
generations of this<BR>Divine promise. Yaakov is not sure how long it will
be until<BR>God will lead them back to Eretz Canaan. Nevertheless,
his<BR>children must transmit this tradition to THEIR children, so<BR>that when
the time comes, they will be prepared to meet
their<BR>destiny.<BR> It is precisely this message that
Yosef repeats to his<BR>brothers and family on his deathbed, at the conclusion
of<BR>Sefer Breishit:<BR> "And Yosef told his brothers, behold I am about
to die, 've-<BR> Elokim pakod yifkod etchem' [God will surely remember
you]<BR> and bring you from this land to the land which He
promised<BR> by oath to give to Avraham, Yitzchak..."
(50:24).<BR> [Compare with
48:21, 46:3-4 & Shmot 13:13-22.]</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Yaakov concludes this blessing
with one last 'cryptic'<BR>statement to Yosef (that obviously requires some
explanation):<BR> "And I am granting you one - SHCHEM - over your
brothers,<BR> that I [will] have taken from the Amorites with my sword
and<BR> bow" (see 48:22).</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> The commentators argue in
regard the meaning of the word<BR>SHCHEM in this pasuk. Some understand
that Yaakov is now<BR>giving the city Shchem to Yosef as an inheritance, but
most<BR>explain that 'shchem' in this pasuk refers to an extra portion<BR>of
inheritance that will be given to Yosef AFTER the conquest<BR>of the
land.<BR> According to the latter interpretation, this
final<BR>blessing forms an appropriate conclusion. After
mentioning<BR>that God will one day return his offspring to Eretz
Canaan<BR>(fulfilling 'brit bein ha-btarim' - 48:21), Yaakov explains<BR>that
when that time comes, Yosef will receive an extra portion<BR>in the inheritance
of the land, for the simple reason that he<BR>is the 'bechor' - congruent with
the opening section of this<BR>blessing to Yosef.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>THE BLESSINGS OF
PERSONAL DESTINY<BR> As the family 'bechora' has been
awarded to Yosef, Yaakov<BR>now summons his entire family (see 49:1) in order to
give a<BR>personal blessing to each of his sons. Although each
son<BR>receives what the Torah describes as a 'bracha' (see 49:28 /<BR>"ish
asher ke-virchato beirach otam"), not all these 'brachot'<BR>appear to be what
one would call a 'blessing'.<BR> For example, Reuven is told: "You are
unstable as water, you<BR>shall no longer excel..."
(49:4).<BR> Shimon and Levi are rebuked: "Let not my
person be<BR>included in their council... For when angry they slay men,
and<BR>when pleased they maim oxen. Cursed be their anger..."
(49:6-<BR>7).<BR> On the other hand, Yehuda and Yosef
are emphatically<BR>blessed with both prosperity and leadership. Other
brothers<BR>also receive blessings, albeit less promising than those of<BR>Yosef
and Yehuda, but blessings nonetheless, as opposed to the<BR>sharp criticism
hurled upon Shimon and Levi.<BR> What is the meaning of
these 'brachot'? Do the<BR>individual traits of the brothers predetermine
the fate of<BR>their offspring? Do Yaakov's blessings reflect the
principle<BR>of determinism and negate the concept of 'bechira
chofshit'<BR>(free will)?</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> One could suggest that Yaakov
assumes the role of a<BR>'father' (in his blessings to his children) more than
the role<BR>of a 'prophet'. Let's explain:<BR> As a parent, and the
last forefather of God's special<BR>Nation, Yaakov must blend the goals of his
family destiny with<BR>the realities of his life experience. His
blessings,<BR>therefore, reflect the potential he sees within each of
his<BR>children.<BR> The fulfillment of life-long goals
requires a person to<BR>recognize his potential by considering both his good
qualities<BR>and shortcomings. As Yaakov recognizes his children's
varying<BR>strengths and weaknesses, he blesses them according to
their<BR>individual capabilities and talents. Although these
blessings<BR>do not necessarily guarantee the final outcome, they form
a<BR>guide that can provide each son with a proper direction that<BR>can help
achieve his potential.<BR> Yaakov does not intend his
harsh castigation of Reuven,<BR>Shimon and Levi to result in ultimate
condemnation. Rather,<BR>he hopes that they will recognize their weakness
of character<BR>and work towards its improvement. [Note that Yaakov
curses<BR>Reuven's anger, but not Reuven himself.]<BR> Similarly, Yaakov's
sharp rebuke of Levi turns later on into<BR>a blessing, as the Tribe of Levi
later assumed an important<BR>leadership position (see Devarim
33:8-12!).<BR> In contrast, Yehuda and Yosef possess a
potential for<BR>leadership that should be recognized by their
offspring.<BR>However, this blessing does not guarantee that every<BR>descendant
of Yehuda or Yosef will become a great later. Even<BR>the kings of the
House of David must be constantly conscious<BR>of their conduct, in order that
they be worthy of exercising<BR>their leadership (see Yirmiyahu
22:1-5!).<BR> [This idea can help us understand most blessings
(even<BR> 'birkat kohanim'!). A 'bracha' is not a simply mystic
chant<BR> that determines a future set of events, rather it serves
as<BR> a reminder to a person that he carries the potential to<BR>
achieve a certain goal.]</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007> Undoubtedly, the 'brachot' of
Yaakov contain additional<BR>prophetic and metaphysical significance as
well. Nonetheless,<BR>they do not negate the basic principle of 'bechira
chofshit'<BR>[freedom of choice].</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>UNITY OR
HARMONY<BR> In conclusion, our discussion can help us
understand the<BR>underlying reason why God wanted Am Yisrael to consist
of<BR>twelve distinct tribes. After all, if this nation's goal is<BR>to
represent the ONE God, it would have been more logical that<BR>there be simply
one tribe - thus forming one homogenous<BR>society! Furthermore, why must there
continue to be friction<BR>between Yosef and Yehuda throughout the entire
Tanach?<BR> To explain why, recall our explanation of
God's purpose<BR>in choosing a special nation (in wake of the events at
Migdal<BR>Bavel). It was God's hope that this special Nation would
lead<BR>all Seventy Nations towards a theocentric existence. For
this<BR>purpose Avraham Avinu was chosen, and for this purpose the<BR>existence
of 'shvatim' can serve as a model. Let's
explain<BR>why:<BR> People, by their very nature, tend
to group into<BR>individual societies, each developing its own
national<BR>character, personality, goals and aspirations.
These<BR>societies eventually develop into nations who may occasionally<BR>fight
over opposing goals, or cooperate in working towards the<BR>realization of
common goals.<BR> Through His agent, Am Yisrael, God
hopes that all<BR>nations, while remaining distinct, will recognizing
God's<BR>purpose in His creation of mankind - and hence cooperate with<BR>each
other towards the achievement of that goal.<BR> As we
see in Yaakov's 'brachot' to his sons, each<BR>'shevet' possesses its own unique
character and singularity.<BR>The composite of all these qualities can be
harnessed towards<BR>a common good. As God's model Nation, the cooperation
between<BR>the 'Twelve Tribes of Israel' in the fulfillment of their<BR>Divine
and national goals can serve as an archetype for the<BR>Seventy Nations to
emulate. Through harmonious cooperation<BR>and the unifying force of a
common goal (and with help of some<BR>good leadership), the Nation of Avraham
becomes a 'blessing'<BR>to all nations (see 12:1-3). Mankind thus realizes
its<BR>potential, and Am Yisrael fulfills its Divine
destiny.</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007>
shabbat
shalom,<BR>
menachem</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN
class=125535414-04012007>====================<BR>FOR FURTHER
IYUN</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>A. In his
blessing to Efraim and Menashe, "ha-mal'ach ha-<BR>goel...," Yaakov makes
reference to a "mal'ach Elokim" who<BR>consistently saved him from all 'ra'
(evil). Explain this<BR>reference in light of 31:7,24,29! (note the use of
the word<BR>"ra").<BR> Why do you think that this blessing is
appropriate<BR>specifically for Efraim and Menashe (based on the
above<BR>shiur)?</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>B. HA-TACHAT
ELOKIM ANI?<BR> After Yaakov's death, the brothers beg
Yosef to forgive<BR>them for their animosity towards him. Yosef assures
them that<BR>they need not worry, for whereas he is not God, he has
neither<BR>the responsibility nor the right to punish them. [This is
the<BR>simple and standard explanation]. Yet, if we examine
those<BR>psukim carefully, we may uncover an added dimension to
Yosef's<BR>response, "ha-tachat Elokim ani"? Let's
explain:<BR> When the brothers ask Yosef's forgiveness,
they explain<BR>that their father instructed them to say as follows
(50:17):<BR> "Forgive the offense and guilt of your brothers...
Please<BR> forgive the offense of the SERVANTS OF THE GOD of
your<BR> father..."<BR>Immediately thereafter, the brothers suggest their
own<BR>punishment, that they be SLAVES to Yosef. Yosef refuses
this<BR>offer by explaining, "Do not fear, for am I IN THE PLACE
OF<BR>GOD?" Yosef's answer responds directly to his brothers'<BR>comments.
First, they ask to be forgiven on account of their<BR>being the SERVANTS of
GOD. Then, they offer themselves as<BR>SERVANTS to YOSEF. Yosef
answers them accordingly: should<BR>they become his servants, they will no
longer be servants of<BR>God. Therefore, Yosef tells his brothers -
"ha-tachat Elokim<BR>ani?" - should he consider himself a replacement
or<BR>'substitute' for God? The brothers must remain God's<BR>servants,
not Yosef's!</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>C. "PAKOD
YIFKOD" AND SEFER SHMOT<BR> An obvious question that
arises when studying Parshat<BR>Vayechi is, why didn't Yaakov's family return to
Eretz Canaan<BR>once the famine ended? One could suggest that although
they<BR>could and should have returned, they opted instead for the<BR>'good
life' in Eretz Mitzrayim (see the story of Avraham and<BR>Lot, 13:4-14).
One could even suggest that their enslavement<BR>in Egypt was a punishment for
this 'unzionistic' attitude.<BR> Nevertheless, it seems
as though Bnei Yisrael felt it<BR>their Divine destiny to stay in Egypt.
This conception most<BR>likely evolved as a result of God's promise to Yaakov
prior to<BR>his departure to Egypt: "Do not fear going down to Egypt, for<BR>you
will become a great nation there. I will go down with<BR>you, and I will
bring you back..." (46:3-4).<BR>1. Compare these psukim, as well as 48:21,
50:24 and the<BR>psukim of Brit Bein Ha-btarim (15:13-19), with
God's<BR>revelation to Moshe Rabeinu at the 'sneh' in Shmot perek 3.<BR>2.
Note God's Name in the various psukim in Sefer Breishit<BR>noted above, and
relate it to Shmot 3:13-22.<BR>3. At what point did it become unrealistic
for Bnei Yisrael<BR>to leave Egypt and return to Eretz Canaan? Had they
returned,<BR>to what area would they have returned? Who owned the
land,<BR>etc.?</SPAN></FONT></DIV>
<DIV> </DIV>
<DIV><FONT face=Tahoma size=2><SPAN class=125535414-04012007>D. Between
Reuven and Yosef<BR>It is interesting to note that Yaakov himself later refers
to<BR>Reuven as his 'bechor' - see 49:3), even though he had earlier<BR>granted
the 'bechora' to Yosef (as we explained in our shiur<BR>above). To support
our conclusion, there is a pasuk in Divrei<BR>Ha-yamim Aleph (see 5:1-2), that
explains that Reuven was<BR>supposed to be the 'bechor' but because of his sin
(when he<BR>took his father's 'pilegesh') - he lost his special
status.<BR>Within the family of Leah, that status was given to Yehuda,<BR>but in
regard to the entire family of Yaakov, the status of<BR>bechor was granted to
Yosef. If you have time, I recommend<BR>that you see those psukim
inside.</SPAN></FONT></DIV>
<DIV> </DIV>
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