Parshas Vayechi completes the Book of Bereishis, the story of the lives of our Patriarchs.
As Rashi emphasizes in the beginning of his commentary to the Torah, the divine service of the Patriarchs was preparatory in nature, for the essence of our relationship with G-d centers on the commandments which He gives us, and these begin in the Book of Shmos.
Nevertheless, the lessons from the lives of the Patriarchs inspire us with direction and purpose that is fundamentally important in observing those commandments.
A similar concept applies with regard to the Era of the Redemption.
The Era of the Redemption is the purpose for the creation of the world, the ultimate goal of our existence.
Nevertheless, it is our service in the present time which prepares us and the world at large for that future era.
May our study of the Rebbe Shlita's teaching generate divine blessings for his complete and speedy recovery and enable him to lead the Jewish people through the final stages of preparation and to the time when Redemption will become actual reality.
May this take place in the most immediate future.
Zos Chanukah, 5754
When the Tzemach Tzedek was a young boy, his cheder teacher taught him the verse, "And Yaakov lived in the Land of Egypt for seventeen years,"
[1] and explained that these were the best years of Yaakov's life.
[2]
The Tzemach Tzedek asked his grandfather, the Alter Rebbe:
How was it possible that the best years of Yaakov's life would be spent in Egypt, a depraved land?
The Alter Rebbe answered him:
"Even before he arrived, Yaakov sent Yehudah to Egypt to establish a yeshivah. [3] When one studies the Torah, one comes close to G-d. This closeness allows one to live - with true and genuine life - even in Egypt." [4]
Indeed, the depravity of Egypt enhanced the life experienced by Yaakov.
For the transformation of darkness reveals a higher quality of light.
Similarly, Yaakov's establishment of Torah life amid the darkness of Egyptian society expressed the essential quality of life which he experienced and endowed to his children.
True life can be ascribed only to G-d, as it is written,
[5] "And G-d your L-rd is true; He is the living G-d."
Just as truth is uninterrupted and unchanging, so too, life is in essence an unchanging and eternal quality.
Thus our Sages describe [6] a stream as "living water" only when it continues to flow without drying out from time to time. [7]
Mortal existence, by contrast, is temporary and subject to change. [8]
Nevertheless, by drawing close to G-d through Torah study, a person can tap a certain dimension of G-d's eternality, as it is written, [9] "And you who cling to G-d your L-rd are all alive today."
This was the thrust of Yaakov's entire life.
When the Torah sets out to convey the nature of his personality, it describes [10] him as "a simple man, dwelling in tents," i.e., the tents of Shem and Ever, [11] the leading houses of study of that age.
In these domains, Yaakov's character was shaped and molded.
And yet, Yaakov did not remain in those houses of study forever.
As an expression of the fact that the connection to G-d he established through Torah study was genuine, his life encompassed a varied scope of circumstances and challenges.
And throughout these different experiences, he maintained his connection to the Torah.
Yaakov reached the pinnacle of this lifetime journey in Egypt.
There he was presented with challenges of a different nature than he had experienced previously, for he dwelt in the ultimate of prosperity, amid a land of decadent people.
But as mentioned, even before Yaakov entered Egypt, he resolved these difficulties by sending Yehudah to establish a yeshivah.
With this act, he set the tone for his future in Egypt.
Moreover, not only did Yaakov study himself, he involved his children and his grandchildren in this spiritual endeavor.
Rather than accept the values of the surrounding culture, Yaakov's descendants joined him in study.
For them the descent to Egypt represented a radical transition, for the majority of their adult lives had been spent in Eretz Yisrael, in an atmosphere of holiness.
Yet motivated by Yaakov's example and guidance, they were able to extend the atmosphere of Eretz Yisrael into Egypt through devotion to study.
Yaakov's unchanging and uninterrupted commitment to the Torah despite the various settings in which he lived demonstrates the true life with which the Torah endowed him.
His connection with G-d was all-encompassing, permeating every aspect of his being and personality.
The above enables us to understand why the Torah reading is named Vayechi - "And he lived" - although it speaks of Yaakov's death.
As the events of the Torah reading demonstrate, Yaakov's life was one of connection to G- d that transcended his material settings.
And since he shared this quality with his descendants, it was reflected in a posterity that extends beyond his mortal lifetime.
As our Sages say: [12] "Yaakov, our ancestor, did not die. Just as his descendants are alive, he is alive."
Moreover, this concept does not apply only to Yaakov's immediate descendants, but to all Jews at all times.
The vitality a Jew experiences in his divine service today reflects the life of Yaakov our ancestor. [13]
And conversely, the connection to the Torah which Yaakov nurtured is the source of life for all of his descendants throughout the generations.
True, within Jewish history, there have always been, as there are today, some members of the Jewish people, who - at least to outward appearances - do not conduct their daily lives according to the directives of the Torah and its mitzvos. But that is merely an expression of their external reality. The inner truth is that they are alive, and that their vitality stems from the Torah and its mitzvos. [14]
Our Sages state: [15] "Although a Jew sins, he remains a Jew" and the Rambam rules: [16] A person whose evil inclination compels him to negate the performance of a mitzvah or to commit a sin... [still] wishes to be part of the Jewish people and desires to fulfill all the mitzvos and separate himself from sin. It is only his [evil] inclination which forces him [to do otherwise].
Regardless of his actual conduct, every member of our people remains a Jew and shares a connection to the entire Torah. "The Torah which Moshe commanded us is the heritage of congregation of Yaakov." [17]
This is the spiritual legacy Yaakov bequeathed us, the sign of his continued life and our own vitality.
(The above also points to the approach to encourage a person to express this connection to the Torah.
A potential which exists seeks to express itself and that tendency is enhanced by the knowledge of its existence.
Spreading the awareness of the inner nature of a Jew will spur the desire to have that nature realized in the actual observance of the Torah and its mitzvos.
And this is not merely a point of theory, it is borne out by experience.
Conversely, an approach which criticizes harshly those Jews who at present do not observe the Torah and its mitzvos and threatens them within ominous Divine retribution does not encourage anyone to increased Jewish practice or greater observance of the Torah and its mitzvos. Quite the contrary, it weakens many people's feeling for Judaism and turns them away from teshuvah.) [18]
Although his ability to create a Torah center for his descendants in Egypt is a sign of Yaakov's life, it is not the culmination of his achievements.
For the ultimate place for Yaakov and for his descendants is not in Egypt, but in Eretz Yisrael.
Therefore, Yaakov called his sons together with the intent of revealing the time of the Redemption to them. [19]
And he assured them that they would be redeemed from Egypt promising, [20] "G-d will be with you, and He will bring you back to your ancestral land." For it is in Eretz Yisrael - and more particularly, in the Eretz Yisrael of the Redemption - that the life of Yaakov and his descendants will flourish.
This Shabbos is called Shabbos Chazak, because of the custom
[21] of declaring, Chazak, Chazak, Vinischazaik ("Be strong, be strong, and may you be strengthened") at the conclusions of the Torah reading, in acknowledgment of the completion of the Book of Genesis.
The awareness nurtured by the reading of Vayechi generates strength.
When a Jew knows that he has been granted a heritage of essential life that is expressed through a connection to the Torah, and that ultimately, there will come a time when this connection will flourish in a consummate manner, he will possess the inner strength to confront the different challenges presented to him by his environment.
By heightening the expression of this potential by our people as a whole, we hasten the time when it will blossom into complete fruition in the Era of the Redemption.
May this take place in the immediate future.
Adapted from Likkutei Sichos, Vol. X, p. 160ff, Vol. XV, p. 422ff; Sichos Shabbos Parshas Vayechi, 5751
Notes:
- (Back to text) Genesis 47:28.
- (Back to text) Baal HaTurim on the above verse.
This is reflected in the fact that 17 is numerically equivalent to the Hebrew word tov meaning "good" (Or HaTorah, Vayechi p. 354a).
- (Back to text) Rashi, Midrash Tanchuma to Genesis 46:28.
- (Back to text) HaYom Yom, entry for the 18th of Teves.
- (Back to text) Jeremiah 10:10.
- (Back to text) Parah 8:9, using the terminology of Numbers 19:17.
- (Back to text) More specifically, to be considered "living water," a stream may not dry out within a seven year period.
This limit is chosen, because our world is structured in a cycle of seven millennia. Since our existence as a whole is temporary, the timelessness of "living water" need not be absolute.
- (Back to text) Note the distinction made by the Rambam (Mishneh Torah, Hilchos Yesodai HaTorah 2:10) between G-d's life and mortal existence. G-d's life is one with Him, while a mortal is, by nature, separate from his life-force.
- (Back to text) Deuteronomy 4:4.
- (Back to text) Genesis 25:27.
- (Back to text) Bereishis Rabbah 63:10, and Rashi on the above verse.
The connection of Yaakov with the Torah is also emphasized by the verse (Psalms 78:5): "He established statutes in Yaakov and placed the Torah in Yisrael."
- (Back to text) Taanis 5b.
- (Back to text) This concept of continued life is mentioned with regard to Yaakov and not with regard to Avraham and Yitzchak, because, in a complete sense, the concept that "his descendants are alive" applies only to Yaakov. "Yaakov's bed was perfect" (Rashi, Genesis 47:31), i.e., all his sons were righteous and their offspring became the Jewish people.
In contrast, Yishmael descended from Avraham and Esav from Yitzchak (Pesachim 56a). (See also Maharshah to Taanis, ibid.)
- (Back to text) A parallel exists with regard to Yaakov himself.
In the Talmudic passage which states: "Yaakov, our ancestor, did not die," a question is raised: Was he not mourned, embalmed, and buried? Our Sages answer, "It only appears that he died; in truth, He is alive," i.e., here too, there is an inner spiritual reality which runs contrary to outward appearances.
- (Back to text) Sanhedrin 44a.
- (Back to text) Mishnah Torah, Hilchos Gerushin 2:20.
- (Back to text) Deuteronomy 33:4.
- (Back to text) See the essay "Every Jew Has a Silver Lining" (Sichos In English, Vol. 47, p. 11ff) and the sources mentioned there where these concepts are explained at length.
- (Back to text) Rashi, Genesis 49:1.
- (Back to text) Genesis 48:21. See also Rashi, Exodus 3:18, which relates that the promise (Genesis 50:24): "G-d will remember and bring you out of this land," which served as the code for the redemption was originally conveyed to the Jews by Yaakov.
- (Back to text) See Shulchan Aruch, Orach Chayim in the conclusion of Chapter 139. See also Likkutei Sichos, Vol. 25, page 474.
Vayigash - 5754