Our Parsha wraps up Sefer Bereshit, where we conclude reading the story of our forefathers before continuing on with their children in Sefer Shemot.
And Yaacov lived in the land of Egypt for seventeen years. And the days of Yaacov, the years of his life, were seven years and a hundred and forty years.
Why are we told this number of seventeen years? The Ba’al HaTurim says, Yaacov Avinu only lived thirty-four years without distress and pain – seventeen years prior to Yosef’s sale and seventeen after rejoining him in Egypt. The Ohr HaChaim Hakadosh questions why this number is needed to begin with, as the number of years Yaacov lived in Egypt could be calculated by comparing his age when he descended to Egypt, and his age at the time of passing, both of which are given to us by the Torah. He answers, there were indeed more “good years” in the lifetime of Yaacov, such as those he spent at the Yeshiva of Shem and Ever, however, the number is reduced to thirty-four, or seventeen, because all the years which might have qualified as good, were also filled with the presence of Eisav. Eisav’s presence spoiled even what could be considered good years.
The Ohr HaChaim then contrasts the style in which Yaacov’s years are presented versus those of Avraham and Yitzchak. Whereas the format of Avraham and Yitzchak’s years sees numbers presented in decreasing order, Yaacov’s begins with the smallest number – 7 years – before climbing higher. The reason given is that the majority of Avraham and Yitzchak’s years were considered good, whereas only a minority of Yaacov’s were of such quality.
Another answer is found in sefer Toldot Yaacov Yosef, as explained by the Shvilei Pinchas. One should be accustomed to always see the good in everything, going so far as to recite כָּל דַּעֲבִיד רַ חֲמָנָא לְטָב עֲבִיד – Everything that G-d does, He does for the best. Nachum Ish Gamzu was such a person, reciting גַם זוּ לְטוֹבָה – This too is for the best, at every occasion. The Ba’al Shem Tov says, when one is in the midst of judgement and suffering, reciting this phrase in essence sweetens their judgement even if the goodness is not readily visible. This can be applied in our Parsha as a lesson for future generations. The seventeen years in Egypt are explicitly listed because ‘Mitzrayim’ represents not just a physical location. It represents all the states of suffering and conditions of imprisonment one may face in life – physical, emotional, and spiritual. The word מִ צְ רַ יִ ם is written with two mem’s – an open one at the start and a closed one at the end – because when you enter Mitzrayim you feel boxed in, without the ability to escape and without any timetable for redemption. The opening pasuk of our Parsha teaches us the only way to survive such a state of Mitzrayim – by repeating the goodness. Yaacov Avinu lived שׁ ְ ב ַ ע ע ֶ ש ׂ ְ רֵ ה שׁ ָ נ ָ ה – by continuously repeating (שׁ ָ נ ָ ה) the aspects of goodness he experienced (שׁ ְ ב ַ ע ע ֶ ש ׂ ְ רֵ ה). Seventeen was the answer to every question asked of him. Just like the bumper stickers counsel us – as they surely aren’t printed without reason and proof – exposure to, and intentionally placing ourselves in, a good mood will lead to goodness.
Our forefathers were intended to each live 180 years, but it did not play out this way, as Avraham lived 175 years and Yaacov lived 147 years. Only Yitzchak lived the full 180 years. Add their actual years together and the result is 502 – the numerical value of בָּשָׂ ר (meat). What does that mean? What is there to eat here? Agra D'Kala comments on this number. The Zohar says, the Avot came to correct the three sins of Adam HaRishon whose origins lay when his wife approached him and suggested he eat from the forbidden fruit. The language used to describe his wife arriving on the scene, originally, is וַיִּקַּח אַחַת מִצַּלְעֹתָיו וַיִּסְגֹּר בָּשָׂר תַּחְתֶּנָּה – He took one of his sides and closed up the flesh in its place. In the years the Avot lived, there is a hint to that first sin and its origins.
Why is it that Yaacov lived the shortest amongst the Avot? Several answers are provided, based on various words he spoke and possible punishment for them – however we are to understand that. Included in these explanations is his answer to Pharoah last week, upon being asked his age:
Yaacov said to Pharaoh, The years of my temporary residence [on earth] are one hundred and thirty years. Few and troublesome have been the days of my life. I have not attained the years of my father’s lives, in the days of their temporary residence.
The Ba'alei HaTosafot say, Hakadosh Baruch Hu said to Yaacov at that point, “I saved you from Eisav and Lavan, and returned both Dina and Yosef to you, and you’re complaining that your life is troublesome? Not only that, but you’re doing so in front of Pharoah?! I am now forced to make sure you did not tell a lie!” Yaacov’s lifespan was thus shortened by one year for each of the words in his response (including both the opening and concluding blessings given to Pharaoh) and he died at the age of 147 instead of 180.
Shvilei Pinchas points out that the word רָ ע appeared just earlier as well, when the brothers left Egypt and confessed to their father what transpired during that initial visit, including Shimon being incarcerated and Binyamin being required to join should they wish to return. Yaacov responded to them: לָמָ ה הֲרֵ עֹתֶ ם לִי – Why did you do evil unto me. Twice he used the term רָ ע, and we can now better understand his tikkun (correction) for this. He shifted focus and repeatedly elevated all the goodness received – שְׁבַע עֶשְׂרֵ ה שׁ ָ נ ָ ה – to correct for previously harping on the hardship.
With that, we can now dive into our main topic. Just prior to dying, the Torah tells us Yaacov calls for Yosef, but the language and grammar used is peculiar: וַיִּקְרָא לִבְנוֹ לְיוֹסֵף. The literal translation of these words is: He called to his son, to Yosef. We should either find וַיִּקְרָא לִבְנוֹ, or וַיִּקְרָא לְיוֹסֵף, or assembled together as וַיִּקְרָא לִבְנוֹ לְיוֹסֵף. There appears to be an extra ‘לְ’ inserted, suggesting two people were summoned. Sefer Zera Bareich picks up on this and asks why.
Adding to this question, commentators point out the strange wording of וַיִּשְׁתַּחוּ יִשְׂרָאֵל עַל רֹאשׁ הַמִּטָּה – Then Yisrael bowed, at the head of the bed. Numerous amongst them follow the explanation found in Yalkut Shimoni, that the words employed mean neither his physical bed nor its head. Instead, they represent his sons, and Yaacov Avinu was bowing to thank Hakadosh Baruch Hu upon seeing all his offspring would continue in his ways: מִטָּתוֹ שְׁלֵמָה – his bed was whole.
Another explanation brought by this Midrash is that Reuven performed Teshuva for his sins, but this second answer begs the question why it is being brought up at this juncture. What is the connection between Reuven’s Teshuva and the bed or its head? One of the commentators on Yalkut Shimoni, Zayit Ra'anan, builds on our earlier answer that the term מִּטָּה refers to children, and being full does not mean it was stuffed with good padding or feathers, but that the children followed their father’s path. The head of that bed – i.e., his children – is the firstborn, Reuven. I’d also like to suggest another small connection, in that Reuven’s sins stemmed from acts he took with the bed of his father, moving it to the tent of his mother.
As our story continues, Yaacov Avinu took the two sons of Yosef – Menashe and Ephraim – and brought them into the fold of the tribes. They became shevatim. Given there are only twelve tribes and no more – just as there are twelve hours in the day and twelve in the night, and twelve months in the year – two of the existing tribes had to be removed. These were the tribes of Reuven and Levi. Let’s now explore what Rabbeinu Bachya says about this chapter in the story of Bnei Yisrael, as it will open the doors to a fascinating idea:
כראובן ושמעון יהיו לי - בכאן נתן יעקב הבכורה ליוסף.
This verse shows that Yaacov transferred the birthright to Yosef. He says Yaacov transferred the birthright to Yosef, and the reasoning behind his statement is that two sons were added as tribes in his place. Why two? Because the firstborn is entitled to a double portion, and thus both were added.
I would like to zero in on this statement, and on the idea of Yaacov Avinu elevating the two sons of Yosef to the status of tribe. What exactly does it mean? It is a lot deeper than just two sons carrying a new title. And what about Yosef? What happened to him? Is he just dangling in the air? He can’t assume the title of Forefather because שׁ ְ ל ֹ שׁ ָ ה א ֲ נ ִ י י ו ֹ דֵ ע ַ – three is the limit! With regards to Yosef, the answer is yes – he is caught in between being a tribe and being a father. He is an avreich – an av (father) in wisdom and rach (tender) in age. He is like a father but without all the title implies. This position inserts him into several places. Firstly, the Ohr HaChaim HaKadosh says Yosef continued the chain of brachot:
עוד יתבאר על פי דבריהם שאמרו שמפתח הברכות היה ביד אברהם ומסרו ליצחק ויצחק מסרו ליעקב ויעקב מסרו ליוסף, והוא אומרו ויברך וגו' פירוש מסר בידו מפתח הברכות:
The wording may also be explained in terms of Bereshit Rabbah (39:11) that Avraham received the keys to blessings. Yitzchak received those keys after Avraham had died and he handed them to Yaacov before he sent the latter to get himself a wife. At this point Yaacov bequeathed these keys to his son Yosef.
Another area where Yosef enters as a Father is that each of the Avot has a Tefillah. Avraham has Shacharit, Yitzchak has Mincha, Yaacov has Maariv, and Yosef has Mussaf of Shabbat. Additionally, he is the only one of the tribes to be part of the Ushpizin on Succot. Not even Yehuda, representing Malchut, is included in that esteemed list of guests. Yosef is also the only tribe found in the Arba Minim alongside the three Avot (Avraham – etrog, Yitzchak – lulav, Yaacov – hadassim, Yosef – aravot), and he is the only one referred to in the ten Sefirot (Yesod). Of note with regards to the Arba Minim, Yosef was the first to die amongst the brothers, just like the arava is always the first to dry up. All it takes is one hakafa around the bima on the first day of Succot and your poor aravot are already tired and bent over, ready to be replaced by a fresh set that might last an entire day once the plastic comes off. Finally, Yosef’s death was the only one of the twelve mentioned by the Torah, in same way the death of the Avot is noted. Yosef finds himself inserted like the Avot, unlike any of his brothers, and this phenomenon began when Menashe and Ephraim were brought in as tribes.
After the sons of Yosef were elevated, the time came to bless them. We’re told that Yaacov Avinu’s eyes were weak – which according to Seforno was just a pretext for him to bring them closer and embrace them prior to conveying his blessing, an element not found in any of the previous brachot of Sefer Bereshit. Yaacov, famously, stretched out his arms, crossed them, and placed his hands on the heads of Efraim and Menashe. He then proceeded to first bless Yosef:
And he blessed Yosef, and said, G-d, before Whom my fathers Avraham and Yitzchak did walk, the G-d Who has been my shepherd all my life long until this day, the angel who redeemed me from all evil, bless the lads; and let my name be named on them, and the name of my fathers Avraham and Yitzchak; and let them grow into a multitude in the midst of the earth.
Many shiurim can be delivered on this bracha, which according to the Ohr HaChaim represents the transmission of the bracha passed down from Avraham Avinu reaching Yosef. As we know, Yosef took exception to the manner in which the next bracha was delivered to his sons, telling his father that Menashe was the firstborn and should have received Yaacov’s right hand on his head. Yaacov knew what he was doing, however, and explained his rationale. And now it’s time for us to explain the entire episode.
We’ll begin with a question asked by Maskil Lishlomo. Why does the Torah need to take eight pesukim to describe the process and procedures of this bracha? It is a short one-line bracha, so why the need for such a lengthy setup that occupies multiple, seemingly superfluous, lines? Why does that whole story of switching hands and its fallout matter? Furthermore, Yaacov knew full well the price of showing favoritism to one child over another, as the story of Yosef speaks for itself and is the archetype for this lesson of not distinguishing child from child that is brought down in the Gemara (Shabbat 10b). If so, what was he doing here? These two brothers got along just fine until now, in perfect harmony, and we highlight Yaacov stirring the pot in his final days?
Rabbotai, let’s quickly look at how the story ends:
Moreover, I have given to you one portion more than your brothers, which I took out of the hand of the Emori with my sword and with my bow.
Rashi provides two explanations for this pasuk. Firstly, Yaacov was expressing that the city of Shechem was his. It was purchased by him and uncontested, and he was now giving it to Yosef as a gift. Secondly, Yaacov took control of the birthright by means of his spiritual weapons – his wisdom and his prayer (Bava Batra 123a). It was not simply a deal involving compensation through lentil stew and bread. It involved a lot of Tefillah for Yaacov to receive the birthright, and that birthright was now being handed over to Yosef.
I have a question. We can go with the explanation of Rabbeinu Bachya – that Yaacov gave the birthright to Yosef at the moment he called the names of Ephraim and Menashe – or with the explanation of Rashi – that the birthright was handed over when Yaacov mentioned how he obtained it from Shechem (Eisav). Either way, it is in our parsha that the birthright shifts from Reuven to Yosef. Here is the question: Is that even permitted? We read, in Parshat Ki Teitze, rules about how the birthright is to be handled when two wives and two sons are in play, and these rules seemingly contradict how Yaacov transferred the birthright from Leah’s son to Rachel’s son. The Chatam Sofer (Vayechi) asks this exact question, as does the Rosh (Ki Teitze). In short and without explaining what lies behind his answer, the Rosh says it was permissible due to the Reuven’s sin, which involved his father’s bed and the two mothers’ tents.
Let’s now open another subject via a new question. On Shabbat, when we are in no rush and have nowhere else to be, we expand our Pesukei Dezimra. One of the chapters recited – referred to as Hallel HaGadol – is Tehillim chapter 136: כִּ י לְ עולָם חַ סְ דּ ו הודוּ לה' כִּי טוב. There are a total of twenty-six lines in this chapter, and the Gemara (Pesachim 118a) provides the number’s significance. It represents the twenty-six generations from Creation until the giving of the Torah, generations that survived solely through Hakadosh Baruch Hu’s mercy. The Shelah HaKadosh adds, the number represents twenty-six angels who recite this chapter, each taking one verse. The Avudraham points to the name of Hakadosh Baruch Hu, and its numerical value of twenty-six. Let’s read a few lines from this beautiful chapter, and please pay close attention to what may seem routine:
הודוּ לה' כִּי טוב כִּי לְעולָם חַסְדּו:
הודוּ לֵא-להֵי הָאֱ -להִ ים כִּי לְעולָם חַסְדּו:
הודוּ לַאֲדנֵי הָאֲדנִים כִּי לְעולָם חַסְדּו:
לְעשה ְדלות לְבַדּוּ נִפְ לָאות ג כִּי לְעולָם חַסְדּו:
לְעשה הַשָּׁמַיִם בִּתְבוּנָה כִּי לְעולָם חַסְדּו:
לְרוקַ ע הָ אָ רֶ ץ עַ ל הַ מָּ יִם כִּי לְעולָם חַסְדּו:
לְעשה אורִ ים ג כִּי לְעולָם חַסְדּו:
א ֶ ת ה ַ שׁ ּ ֶ מ ֶ שׁ ל ְ מ ֶ מְ שׁ ֶ ל ֶ ת ב ּ ַ י כִּי לְעולָם חַסְדּו:
רֵ חַ וְכוכָבִים לְמֶמְשְׁלות בַּלָּיְלָה כִּי לְעולָם חַסְדּו:
What? Sephardim don’t recite this version? I have news for you – neither do Bnei Ashkenaz! Allow me to ask though, would it not have been appropriate to compose the chapter this way? Why, in the real chapter, do we jump from the sun and moon to the defeating of Egypt and its firstborns? Where are the birds and animals? Where is Adam HaRishon? Where is Noach? Where are the Avot? They are nowhere to be found. There is nothing from the fourth day of Creation until the 15th of Nisan in the year 2448 – the day of Makat Bechorot. Was there no “Thank You” in between? Is there nothing to be grateful for during that time and no goodness to repeat? Have you ever asked yourself that question?
There is only one who addresses this question, at least according to what I have seen, and that is the Radal, Rav David Luria. In his commentary on Pirkei DeRabbi Eliezer (45:100), he says the jump from sun and moon to Egypt is very simple. Hakadosh Baruch Hu created the solar system, and the Egyptians worshiped it – the sun, the moon, and the stars. So, what did He do? He punished the Egyptians in the middle of the night, in the middle of the month, when the moon was in its fullest form. When the elements they worshipped were in their finest and fullest form, the worshippers were hit. And when were Bnei Yisrael taken out of Mitzrayim? In the morning, when the sun was shining. Egyptians of all sorts – those who worshiped the sun together with those who worshipped the moon – were hit during their gods’ prime time. This is a great answer, but could it not have been done after also including everyone from Adam HaRishon through Yaacov Avinu? Why skip over them entirely?
Let’s add another question to the mix. Next week, we’ll begin the book of Shemot with the words וְאֵלֶּה שְׁמוֹת. The Sefer begins with a vav hachibur, a connecting vav, and we know from other such instances – such as וְאֵלֶּה הַמִּשְׁפָּטִים, whose vav indicates the Oral Law was given on Sinai just like the Written Law in the previous Parsha – that this signals a connection between the current and previous topics. Sefer Bereshit never ended, and for this reason the Behag says it is essentially the same Sefer and therefore does not have its own unique name. He instead refers to it as Chumash HaSheini – the second book. The sefer Baruch Yomeiru…
