INTRODUCTION TO PARASHAT HASHAVUA

PARASHAT VAYECHI

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In memory of Yakov Yehuda ben Pinchas Wallach
and Miriam Wallach bat Tzvi Donner

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 Dedicated in loving memory of
Shmuel Nachamu ben Shlomo Moshe HaKohen
(whose yahrtzeit falls on 10 Tevet),

Chaya bat Yitzchak Dovid (whose yahrtzeit falls on 15 Tevet),

and Shimon ben Moshe (whose yahrtzeit falls on 16 Tevet).

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BETWEEN YEHUDA AND YOSEF

By Rabbi Yaakov Beasley

A.        INTRODUCTION

Our parasha details the last actions of Yaakov Avinu in Egypt.  One final time, he attempts to wean Yosef away from the Egyptian culture that entranced him throughout his life and back into the family of the Children of Israel.[1]  Yaakov demands that Yosef swear that he will bury his father in Eretz Yisrael, he explains his failure to bury Rachel in Me'arat Ha-Machpela, and disagrees with Yosef one final time over the order of blessings for Efraim and Menashe.  He concludes his private audience with Yosef with some comforting but enigmatic words:

And Yisrael said to Yosef, "Behold, I die, but G-d will be with you and bring you back unto the land of your fathers.  And I, I have given to you one portion over your brothers, which I took out of the hand of the Emorites with my sword and with my bow. (48:21-22)

Knowing that he can do nothing else to return Yosef to his fathers ways, Yaakov places Yosef in God's hands, assuring Yosef that he will receive the same providential assistance that accompanied him throughout his descent to Egypt upon his eventual return to the land of Israel. 

Having settled with Yosef privately, Yaakov then summons all of his sons for his last words.  It is difficult to understand how to define the messages that follow; they are part blessing, part prophecy, part settling of scores, and possibly, part reorganization of the family into a larger, national grouping.  The speech is both poetic and ambiguous (in fact, Robert Alter states that "differences of interpretive opinion are such that in two instances there is no agreement about whether the language refers to animal, vegetable, or mineral!"). Yaakov reads and rereads his sons' deeds, solidifies past realities, and sets future patterns all at once.  Through his words, we recognize that Yaakov has access to information that we did not realize that he enjoyed.  However, perhaps most importantly, for the first time all of Yaakov's children stand before him as equals. 

B.        THE CONTENT OF YAAKOV'S SPEECH

In terms of content, the bulk of Yaakov's attention is directed towards Yehuda (to whom five verses, seventeen statements, are devoted) and Yosef (five verses, nineteen statements).  The remaining brothers receive fourteen verses, thirty-eight statements, total.  The commentators suggest that the summary verse 28, "All these are the twelve tribes of Israel, and this is what their father spoke unto them and blessed them; every one according to his blessing he blessed them," proves that Yaakov intended to bless every one of them.[2]  However, because of the harsh judgments that Yaakov bestows upon his three eldest children, along with the uneven distribution of the weight of the blessings, the simple understanding of the text implies that the purpose of Yaakov's speech was to highlight the roles that Yosef and Yehuda would play within the family structure.[3]

Comparing the content of Yosef's blessing to that of Yehuda, we see the following differences:

Yosef receives a bountiful blessing, filled with beautiful imagery.  It is a handsome blessing, but despite the reference to Yosef as "the prince," the blessing's tone is more natural than political.  It is a blessing of fertility, not of rule.  While Yosef will endure, despite being assailed by others, he does not conquer, nor does he win the respect and obedience of his brothers. 

Political imagery abounds, on the other hand, in Yehuda's blessing.  His hand is on his enemies neck, he is no less then a lion.  There are allusions to all the episodes in Yehuda's past, including the less savory moments - the sale of Yosef and subsequent deception of his father as well as his dalliance with Tamar.  However, throughout his life, Yehuda served as the focal point of his brethren in a manner that Reuven, Shimon, Levi, or Yosef never could.  To him belong the ruler's staff and scepter (even if he "misplaced" them with Tamar).  His lands are blessed with wine and milk, and he has become the first among equals.

C.        THE ABRABANEL'S APPROACH TO THE BLESSINGS

Developing the idea we have mentioned above, the Abrabanel views the speech as having one purpose only: to justify the choosing of Yehuda for kingship.  Since all of the brothers would multiply greatly, it was only appropriate that they have the proper leadership.  The purpose of mentioning each brother's qualities was not to rebuke them or foretell their future,  but rather to determine whether or not they were worthy of assuming a position of leadership.

How was Yehuda determined to be the rightful choice?  Reuven was the firstborn, but his instability disqualified him from serving at leadership.  Because "their anger was strong and their wrath was fierce," Shimon and Levi were also deemed unsuitable.  In his commentary, the Abrabanel also alludes to events in the future – Reuven's abandonment of the land of Israel and their settlement on the other side of the Yarden, Shimon's involvement in the Shittim incident, Levi's sins during Korach's rebellion.  In addition, since both of the latter tribes would be scattered among the others, the monarchy would not be suitable for either. 

The other tribes were rejected, continues the Abrabanel, not because they didn't possess leadership qualities but for practical reasons.  The people of Zevulun were traders who dwelled by the seashore, not the center of the country, and for that reason traders could not serve as rulers.  Yissachar tended towards agricultural pursuits, while Asher preferred material comforts.  The people of Naftali, exemplary in strength and swift as a hind, would make great servants, but not leaders.  Dan, Gad, and Binyamin were brave fighters – but not at the head of an army.  They were not the brave lion, but the cunning snake and ravenous wolf.  Yosef was blessed materially with everything, but not the obedience of his brethren.  This, suggests the Abrabanel, left Yehuda, destined to rule due to his strength, generosity, and sense of filial responsibility.