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Yeshivat Har Etzion

PARASHAT VAYECHI

By Rav David Silverberg

            At the center of Parashat Vayechi is the gathering of all Yaakov's sons around his deathbed, where he blessed them in anticipation of his imminent passing (chapter 49).  The Gemara in Masekhet Pesachim (56a) tells that before Yaakov began administering these blessings, he experienced a lapse in his ru'ach ha-kodesh (spiritual perception), which he initially attributed to a lack of faith among one or more of his sons.  He therefore asked them to avow their belief in the Almighty, and they all declared in unison the verse, "Shema Yisrael Hashem Elokeinu Hashem echad."  They announced, "Shema Yisrael" – "Listen, our father Israel," and affirmed that they have remained fully loyal to the principles of monotheistic beliefs.  Upon hearing his sons' collective declaration, Yaakov responded, "Barukh Shem Kevod Malkhuto Le-olam Va-ed" – "Blessed is the Name of the Glory of His Kingship for eternity."  The Rambam, towards the beginning of Hilkhot Keri'at Shema (1:4), refers to this Gemara as the basis for the widespread custom to declare "Barukh Shem…" each time we recite keri'at shema.

            What is the meaning of this declaration?  How does it pertain to keri'at shema?

            Rav Moshe Leib Shachor, in his Avnei Shoham, explains that "Barukh Shem…" is essentially an expression of praise to God over His Kingship.  Indeed, the Rambam refers to this declaration as "shevach she-shibei'ach bo Yisrael Ha-zaken" – "the praise with which Israel the elder praised."  When Benei Yisrael collectively declare their acknowledgment and acceptance of Divine Kingship, that Kingship becomes manifest in the world.  Just as we give praise to God for other phenomena, so do we praise Him for His power and dominion over earth, which is revealed through His nation's verbal affirmation of their submission to Him.  As the Avnei Shoham writes, "The Glory of Heaven depends upon the occasion of Israel accepting the yoke of His Kingship upon themselves, for just as there can be no king without subjects, so can the Kingship of Heaven not be revealed in the world without Israel."

            "Barukh Shem…" is therefore a blessing over the manifestation of Divine Kingship in the world, which occurs when we affirm our acceptance of God's rule through the declaration of "Shema Yisrael, Hashem Elokeinu Hashem echad."

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            The Ramban's commentary to Parashat Vayechi contains one of the most famous passages in his Biblical commentary, where he asserts that the Chashmonaim, the family of kohanim who established a monarchy in the wake of the Jews' elimination of the Greek occupation, acted wrongly in this regard.  These comments are made in reference to Yaakov's blessing to Yehuda before his death, which includes the proclamation, "Lo yasur shevet mi-Yehuda u-mechokek mi-bein raglav" – "The scepter shall not depart from Yehuda, nor lawmakers from his offspring" (49:10).  According to the Ramban, this verse should be taken not as a promise, but rather as an imperative, limiting kingship to the tribe of Yehuda.  The Chashmonaim, as mentioned, were a family of kohanim, and thus quite obviously did not descend from the tribe of Yehuda.  As such, they were not entitled to royal authority.  The Ramban goes so far as to attribute the downfall and disappearance of the Hasmonean family to this transgression.

            Rav Yehonatan Eibshitz, in his Ye'arot Devash (2:10), defends the establishment of the Hasmonean dynasty, despite their non-Judean pedigree, on the basis of the Gemara's comments in Masekhet Sanhedrin (5a), paraphrased by Rashi in his commentary to this verse.  The Gemara states that Yaakov here foresees that even after the loss of Benei Yisrael's sovereignty, Yehuda's descendants would continue to play a leadership role, in the form of the Exilarchs of Babylonia and the Princes in Eretz Yisrael.  These two positions, which represented the highest levels of authority among the Jews for several centuries, were, according to the Gemara, held by descendants of Yehuda.  Tosefot (s.v. de-hakha) explain, based on the Talmud Yerushalmi, that the Exilarchs in Babylonia descended from Yehuda patrilineally, whereas the Princes in Eretz Yisrael were Judeans through matrilineal descent.  What this would mean, then, is that matrilineal ancestry suffices to confer upon a potential leader the status of a descendant of Yehuda for purposes of this law.   Now Aharon, who is, of course, the ancestor of all kohanim, married Elisheva, the sister of Nachshon Ben Aminadav, from the tribe of Yehuda.  (Aharon's marriage to Elisheva is recorded in Shemot 6:23; Nachshon is identified in Bamidbar 2:3.)  Hence, all kohanim are, for purposes of this rule of Lo yasur shevet mi-Yehuda, descendants of Yehuda.  On this basis, Rav Yehonatan Eibshitz disagrees with the Ramban's condemnation of the Chashmonaim and justifies their rise to monarchal power.

            Rav Yaakov Kopel Schwartz, in his work on the Ramban's commentary entitled Yekev Efrayim (Brooklyn, 5761), points out that Rav Yehonatan Eibshitz's response to the Ramban is somewhat of a tautology.  In his discussion of this verse in Parashat Vayechi, the Ramban very clearly does not accept the Gemara's reading of Yaakov's declaration.  The Gemara understood Lo yasur shevet mi-Yehuda as a promise, guaranteeing Yehuda that future leaders of Am Yisrael will be his descendants, whereas according to the Ramban, Yaakov here instructs that no monarchy should be established from any other tribe.  There thus appears to be little sense in responding to the Ramban on the basis of the Gemara's interpretation, which he appears – for one reason or another – not to have accepted.

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            In Parashat Vayechi we read of Yaakov's famous blessing to Yosef's two sons, Menashe and Efrayim: "The God before whom my fathers, Avraham and Yitzchak, walked, the God who has shepherded me from my existence until this very day, the angel that has redeemed me from all evil should bless the lads…" (48:15-16).  The Midrash (Bereishit Rabba, 97) detects in this pair of verses an association between God's provision of sustenance, and redemption.  Yaakov's reference to "God who has shepherded me" points to God as the one who sustained him throughout his life, whereas "the angel that has redeemed me from all evil" refers to Yaakov's having escaped harm.  From here the Midrash deduces, "Just as redemption occurs through miracles, so does our sustenance; and just as our sustenance occurs daily, so does redemption occur daily."

            This Midrash clearly seeks to open our eyes to the overlooked realities of our daily sustenance, and our success in escaping evil.  First, we are to realize that while our livelihood may seem to result from our hard work and effort, it is in truth the product of the Almighty's miraculous intervention, generally at a level beyond our direct perception.  And secondly, although we very rarely see ourselves as being "redeemed," or "saved," as we generally do so only in situations of perceptible danger, in truth, God "redeems" us each and every day, saving us from looming dangers of which we are never aware.

            Rav Shimshon Refael Hirsch, in his commentary to this verse, adds further insight into the first clause of this Midrashic passage, regarding the "miraculous" nature of earning a livelihood: "That the fair, conscientious man, seeking his livelihood only in honest and moral ways, does find his bread by that way is pela'im, is a miracle, a gift of God each time."  According to Rav Hirsch, the "miracle" of livelihood mentioned by the Midrash refers specifically to the possibility of earning a living honestly.  In the Darwinian jungle of the marketplace, it is truly a miracle that a "fair conscientious man," who refuses to compromise his principles even in the quest to secure his basic needs, can somehow survive and earn his daily bread.  Through natural means alone, the honest dealer will be devoured by the beasts of duplicity and deceit.  It is only the grace and providence of ha-Elokim ha-ro'eh oti – our Shepherd in the heavens – that allows the conscientious entrepreneur to succeed.

            In this vein, Rav Hirsch cleverly interprets a well-known phrase in Sefer Tehillim (111:5), "Teref natan li-yerei'av" – "He has given food to those who fear Him."  The word teref generally refers specifically to animals' prey, and appears here, at least at first glance, as a term borrowed through poetic license.  Rav Hirsch, however, suggests that this term is used here as a reference to "that which others obtain by using force."  The Psalmist intentionally describes daily sustenance with the term generally associated with animals' prey, because, to our great misfortune, this is all too often how daily bread is obtained.  But "those who fear God" are granted the miraculous ability to earn their livelihood without resorting to teref, even while retaining their morals, dignity and self-respect.

            In this sense, livelihood is very much a type of ge'ula – redemption.  The honest employee or industrialist earns a living only through his "redemption" from forces of evil so prevalent in the marketplace, through the supernatural protection of God's redeeming angel dispatched to ensure that yerei'av – those who fear the Almighty and abide by His laws and strict moral standards in daily life – are provided with their needs each and every day.

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            Parashat Vayechi tells the famous story of the blessing Yaakov bestows upon Yosef's two sons, Efrayim and Menashe.  The Torah elaborates on Yaakov's insistence on placing his right hand on the head of the younger son, Efrayim, while administering this blessing.  Responding to Yosef's objection that the right hand – the symbol of strength and prominence – should rest on the head of the older brother, Yaakov explains that Efrayim's descendants will surpass Menashe's in numbers and distinction, and he therefore placed his right hand on Efrayim.  Indeed, the tribe of Efrayim produced Yehoshua, the successor of Moshe, and this tribe would later emerge as the dominant tribe of the Northern Kingdom of Israel (which was founded by Yerov'am, a member of this tribe).  Yaakov alludes to Efrayim's supremacy again in his declaration, "Through you shall Israel bless, saying: May God make you like Efrayim and Menashe" (48:20).  As the Torah emphasizes, Yaakov made a point of mentioning Efrayim before Menashe.

            Rav Yehuda Leib Graubart, in his Yabia Omer (Toronto, 1936), suggests (al derekh ha-derush) that the precedence granted to Efrayim over Menashe perhaps not only reflects their respective destinies, but also provides some perspective concerning their names.  Earlier, in Parashat Miketz (41:51-52), the Torah explains the meaning underlying the names of Yosef's two sons.  "Menashe" evolves from Yosef's declaration, "Nashani Elokim et kol amali ve-et kol beit avi" – "God has made me forget all my troubles, and everything of my father's home."  This name expresses Yosef's sense of gratitude to the Almighty for his success in Egypt, which has enabled him to forget the many trials and tribulations he had endured before his sudden and dramatic rise to power and fame in Egypt.  The name of his second son, Efrayim, expresses a different attitude: "Hifrani Elokim be-eretz onyi" – "God made me fruitful in my land of oppression."  Here Yosef describes Egypt not in terms of the comfort and solace he experienced there from his troubled childhood, but rather as a land of oppression, where he lives as an outsider, ever aware and conscious of his sense of non-belonging.

            "Va-yasem et Efrayim lifnei Menashe."  When administering his blessings to his two Egyptian grandsons, Yaakov "places Efrayim before Menashe," perhaps a subtle allusion to the primacy he believes should be afforded to the "Efrayim" perspective on Jewish life in exile.  Although there may be times in Jewish history where we justifiably feel capable of declaring, "God has made me forget all my troubles," where we are prepared to forget the injustices we have suffered in the past and enjoy the comforts and freedoms offered to us in the present, we must recall, first and foremost, that all this occurs "in the land of my oppression."  Before a Jew experiences a sense of "Menashe," of comfort and security in a foreign land, he must first remember the message of "Efrayim" – that in exile we are always, on one level or another, in a foreign and hostile environment.

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            Parashat Vayechi records the blessings Yaakov bestows upon his sons on his deathbed.  His blessing to his fourth son, Yehuda, concludes with the promise of "leven shinayim mei-chalav" – "whiteness of teeth from milk" (49:12).  The simplest explanation of this phrase, perhaps, as Rashi and Rashbam claim, is that Yaakov here promises Yehuda's descendants success and prosperity to the point where they will have enough milk to drink to make their teeth white.  Targum Onkelos, by contrast, interprets this phrase allegorically, as referring to the "white" valleys of Yehuda's territory.  The first clause of this verse – "Chakhlili einayim mi-yayin" ("Eyes red from wine") – alludes to the Judean Hills (such as the region of Gush Etzion, where this devar Torah is being written), which are well-suited for planting vineyards, whereas the "white teeth" refer to the valleys, which lends itself to cultivating grain and breeding sheep, both of which lend the valleys a whitish appearance.

            A different allegorical reading of this verse is suggested by Malbim, who claimed that this verse does not refer to agriculture or cattle breeding at all.  The "red eyes" allude to the situation of warfare, which requires fierceness and determination which Yaakov describes with the image of red, fiery eyes.  The "teeth white from milk" allude to the peace and tranquility achieved after the successful battles.  Yaakov here promises the tribe of Yehuda that although, as he foresees in the previous verses, this tribe would lead Benei Yisrael's battles as a group of fierce and aggressive warriors, they will ultimately be privileged to "whiten their teeth with milk," to establish and enjoy peace and stability within their borders.

            Rav Sa'adya Gaon, cited by Ibn Ezra, arrives at a much different reading of this phrase by redefining the letter mem in the word mei-chalav, which we have translated until now as "from milk."  This translation indicates that Yaakov speaks of teeth becoming white as a result of drinking milk.  Rav Sa'adya Gaon, however, interprets the prefix mei to mean "more than."  Yaakov here thus blesses the tribe of Yehuda that they should appear strong and healthy, with eyes "redder than wine" and teeth "whiter than milk."  The "red eyes" and "white teeth" will result not from drinking wine and milk, but rather from general good health and strength.  This explanation appears as well in the Da'at Zekeinim Mi-Ba'alei Ha-Tosefot.

            Rav Baruch Yitzchak Yissachar Leventhal, in his Birkat Yitzchak, notes that the ambiguity surrounding the interpretation of this verse helps resolve a difficulty that would otherwise emerge from the Gemara's discussion in Masekhet Bekhorot (6b).  The Gemara there searches for a Biblical source for the permissibility of milk.  After all, since milk is taken from a live animal, which is forbidden for consumption (until it is properly slaughtered), the milk should likewise be forbidden, barring any Biblical indication to the contrary.  The Gemara concludes upon three sources, including the famous description of Eretz Yisrael as "a land flowing with milk and honey" (Shemot 3:17).  Had milk been forbidden for consumption, the Torah would not point to the Land's abundant supply of milk as its outstanding quality.  One might have wondered why the Gemara did not similarly invoke this verse in Parashat Vayechi, where Yaakov foresees Yehuda's descendants' teeth turning "white from milk."  Does this description not assume that they will drink milk?

            The answer, Rav Leventhal suggests, emerges naturally from Rav Sa'adya Gaon's interpretation to this verse.  Regardless of whether or not one actually accepts his interpretation, the possibility of understanding the verse in this way, whereby it does not foresee Yehuda's descendants drinking milk, undermines any attempt to draw proof from here to the permissibility of drinking milk.  (Of course, the same can be said regarding Targum Onkelos' explanation, reading the verse as an allegorical depiction of the abundance of grain and sheep in Yehuda's territory, rather than a prediction of future generations drinking milk.)

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            As we discussed earlier this week, Parashat Vayechi records the blessings Yaakov administers to his sons just prior to his death, during which he explicitly assigns to Yehuda the status of royal leadership: "The scepter shall not depart from Yehuda, nor the ruler's staff from between his feet" (49:10).  This designation of Yehuda as the royal tribe gives rise to an obvious question regarding the kingship of Shaul, the first Israelite monarch, a descendant from the tribe of Binyamin.  If Yaakov conferred royal status to Yehuda, why was the first king chosen from the tribe of Binyamin?

            This question becomes particularly difficult in light of the Ramban's famous comments on this verse, where he understands it as a command, rather than merely a prophecy.  According to the Ramban, Yaakov here instructs his sons not to appoint a monarch from any tribe other than Yehuda, and famously accuses the priestly family of the Chashmonaim of violating this instruction by establishing a monarchy after the Jews overthrew the Greeks during the Chanukah story.  Now Shaul's appointment was explicitly sanctioned by God through the prophet Shemuel.  Why would God give His approval to an appointment that explicitly violated Yaakov's prophetic command?

            The Ramban addresses this question in his commentary to this verse, and claims that Yaakov in fact alluded to a temporary monarchy that would precede Yehuda's kingship.  Yaakov specifically formulated his instruction by declaring, "The scepter shall not depart from Yehuda," which means that kingship should not be taken from this tribe once it has it.  This does not preclude the possibility of an established monarchy that would precede the eternal dynasty from the tribe of Yehuda.  Shaul's kingship, the Ramban explains, was, from the outset, temporary.  As we know from Sefer Shemuel, God disapproved of the nation's request for a king, as a monarchy was still inappropriate at that point in history.  He therefore permitted only the establishment of a temporary quasi-monarchy, which was not meant to develop into a permanent dynasty.

            The problem with this approach, as the Ramban was well aware, is the indication in Sefer Shemuel I that Shaul's dynasty would have continued eternally if not for his disobedience.  The prophet Shemuel (Shemuel I 13:13) explicitly tells Shaul that had he not sinned, "the Lord would have established your kingship over Israel forever."  Of course, the prospect of an eternal dynasty from a tribe other than Yehuda renders Yaakov's instruction meaningless.  Even if we accept the Ramban's contention that Yaakov admonishes against assigning royalty to a different tribe only after a king is appointed from Yehuda, it seems clear that the eternal kingship is to ultimately belong to the tribe of Yehuda.  How, then, could God have been prepared to establish an eternal dynasty from Shaul?

            The Ramban answers that this dynasty that would have emerged from Shaul would not have been a line of actual monarchs.  Rather, Shaul's descendants would have enjoyed a degree of authority, perhaps only over the tribes from Rachel (Efrayim, Menashe and Binyamin), or as leaders working under the command of the king from Yehuda.  In any event, their status would not have been that of actual kings, thus keeping within the orders issued by Yaakov on his deathbed.  (See also Meiri, Horiyot 11b.)

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            Parashat Vayechi is best-known for the blessings with which Yaakov blesses his twelve sons before his death.  Interestingly, however, Abarbanel was of the opinion that the "blessings" recorded in this parasha were not intended as blessings at all.  Many writers have noted that the first three sons addressed in this section – Reuven, Shimon and Levi – are not "blessed" at all, in any sense of the word, and are rather berated for their wrongdoing.  Reuven is criticized for his haste and indiscretion in the incident with Bilha, while Shimon and Levi are sharply condemned for their proclivity to violence.  Many different explanations have been offered for how Yaakov's remarks to these three sons can be described as "blessings."  Abarbanel, however, answers very simply that Yaakov here is not blessing any of his children.  Rather, before his death Yaakov wishes to designate one of his sons for the position of royalty.  He therefore speaks of each son and identifies his dominant quality, which explains why he is not suited for the kingship.  When he discusses Yehuda, however, Yaakov describes Yehuda's qualities which render him a suitable candidate for the kingship of Israel.

            Of course, Yaakov's remarks to his first four sons – Reuven, Shimon, Levi and Yehuda – work very well with Abarbanel's approach.  Yaakov takes note of the negative qualities manifest in the mistakes committed by the three oldest sons, and lauds the qualities of Yehuda.  Abarbanel identifies within Yaakov's praise of Yehuda four distinct qualities that make him worthy of royalty.  First, "Yehuda, you – your brothers will submit to you" (49:8).  Yehuda naturally commanded the respect of his brothers and was generally seen as an authority figure.  Secondly, "your hand is at the neck of your enemies" – referring, of course, to Yehuda's military skill.  Yaakov alludes to a third quality when he describes Yehuda as a "gur aryeh" – a lion cub (49:9).  Shimon and Levi are comparable to a mature lion, which is aggressive, violent and unrestrained.  Yehuda, by contrast, though powerful like a lion, resembles more a young cub, which has yet to reach the level of violence and aggression that characterizes adult lions.  But at the same time, "He crouches and lies like a lion…who will awaken him?"  Abarbanel claimed that Yaakov here points to a fourth quality of Yehuda, the ability to sustain power and control, just as a lion remains dominant even as it crouches.

            Far less obvious, however, is how Abarbanel's approach works with Yaakov's remarks to the other brothers, all of which appear to express praise and admiration for their fine qualities.  Abarbanel therefore painstakingly goes through each of Yaakov's remaining sons and shows how Yaakov's remarks are intended to demonstrate that son's unsuitability for the kingship.  For example, Zevulun is described as an international tradesman traveling overseas buying and selling his wares (49:13), which is clearly unsuitable for a king, who must focus his attention on the country's internal affairs.  As for Yissakhar, Abarbanel follows the interpretation of the Rashbam and others, who explain Yaakov's description of Yissakhar as referring to this tribe's affinity for agriculture.  The final words of the comments to Yisshakhar ("He bent his shoulder to bear the burden, and he came under taxation" – 49:15), according to Abarbanel (following the Rashbam and Ibn Ezra), mean that Yissakhar preferred to pay a special tax to earn an exemption from military service.  This description is intended to explain why Yissakhar did earn candidacy for the kingship.  Yaakov elaborates in lauding the fine qualities of Yosef, but he also emphasizes, "Archers bitterly assailed him and despised him" (49:23) – a reference to his brothers' animosity towards him.  Abarbanel claims that this description is intended as a direct contrast to Yaakov's praise for Yehuda – "You – your brothers will submit to you."  As opposed to Yehuda, who naturally commanded the respect of his brothers, Yosef ignited their hatred, and he was therefore disqualified for kingship.

            One might challenge Abarbanel's interpretation in light of the Torah's conclusion to this section: "All these are the twelve tribes of Israel, and this is what their father said to them and blessed them – he blessed each with his own blessing" (49:28).  This clearly indicates that Yaakov here delivers blessings, and not an analysis of each son's credentials for royalty.  Abarbanel therefore explains this verse differently, reading it as, "All these are the twelve tribes of Israel, and this is what their father said to them; and he blessed them – each with his own blessing."  In other words, in addition to the comments recorded here, where he assesses the dominant qualities of each tribe, he also declared a personal blessing to each son, which the Torah – for one reason or another – chooses not to record.