From: ajb@access.digex.com (Alan J. Broder)
Newsgroups: soc.culture.jewish
Subject: Hamaayan / The Torah Spring: Parashat Vayechi
Date: 7 Jan 1993 04:44:44 GMT
Organization: Express Access Online Communications, Greenbelt MD USA
NNTP-Posting-Host: access.digex.com


[   HaMaayan is published weekly for the edification and enjoyment
of the reader who is lacking the time or ability to study the
weekly Parasha on his own. HaMaayan's goal is to acquaint the reader 
with the broadest spectrum of traditional Torah commentary, from 
the "rationalism" of Rambam (Maimonides) and Abarbanel to the 
"mysticism" of Alshich and the Chassidic Masters.

While the editors hope these brief "snippets" will engender further
discussion of Torah topics ("L'Hagdil Torah U'L'Ha'adirah"), they
unfortunately lack the time to respond to lengthy questions.

Shabbat Shalom. ]


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                    Hamaayan/The Torah Spring
                      Edited by Shlomo Katz

                        Parashat vaYechi
                   Volume VII/Number 12 (299)
                  16 Tevet 5753/January 9, 1993

   [In this week's Parasha, Yaakov tells Yosef the story of how
Rachel (Yosef's mother) died on the road and was buried in Bet
Lechem.  Rashi (48:7) explains Yaakov's words as follows:  "I am
asking you (Yosef) to carry my body to Eretz Yisrael, yet you may
have hard feelings against me for burying Rachel exactly where she
died.  In fact, I did this because I saw prophetically that when
the Jews will be exiled to Babylon they will pass that spot and
Rachel will pray for them."  The prophecy which Yaakov referred to
is in Yirmiyahu (31:15), and is the subject of the following:]

   "So said Hashem [to Rachel, says Yirmiyahu], 'Stop your voice
from crying and your eyes from tearing, for there is reward for
your actions, says Hashem, and [your children] will return from the
enemy's land, and there is hope for your future, says Hashem, and
your sons will return to their borders."  The repetition of the
phrase, "says Hashem," appears to break this promise into two
parts, says R' Aryeh Levin, zatzal (died 1969).  At first, when
Rachel's children return from exile in the enemy's land, she will
not recognize them.  "Are these my children?!"  she will cry,
breaking into tears all over again.  Hashem therefore promises her
in the second part of the verse, "There is hope for your future."

   This is the way of redemption, continues R' Levin.  First,
return from foreign lands -- physical redemption.  Later, however,
there is spiritual renewal and complete redemption -- children
returning to their own "borders."

                              (quoted in Ish Tzaddik Hayah p.298)

              ************************************

   Why, asks R' Joseph B. Soloveitchik, shlita, are the Jewish
people referred to as "Bnei Yisrael" - the children of Yisrael
(Yaakov) - more so than of Avraham and Yitzchak?  The answer lies
in our unique perspective on history and time, one which is
different from that of other societies.

   A Jew who observes the Mitzvot -- particularly one who studies
Torah regularly -- is a person who is capable of moving back-and-
forth between generations and centuries without feeling the least
bit disoriented or uncomfortable.  One moment he is sitting in his
home surrounded by every 20th century convenience; the next moment,
he could be debating with the 12th century sage, Rambam.  The
continuity of the family and the community, and the passage of the
"Mesorah" (loosely translated:  "heritage") from one generation to
the next, is an important part of Judaism.

   Nowhere in the Torah do we read that Avraham or Yitzchak had any
contact with his grandchildren.  Yaakov, however, is seen in this
week's Parasha blessing his grandsons and taking an interest in
their development.  Chazal say that he studied Torah with them
every day that he was in Egypt.  He even calls them his sons. 
Because Yaakov represents that important ideal, we, too, are "Bnei
Yisrael" - Yaakov's sons.

                             (Reflections of the Rav II pp.15-23)

              ************************************

   The Rambam, in explaining why we recite the verse "Baruch
Shem..." after the first pasuk of "Shma," says that it is based on
a conversation that took place "when Yaakov gathered his sons
before his death in order to encourage and inspire them in the 
belief in one G-d."  [For the full story see Hil. Kri'at Shma 1:4.] 
Why, asks R' Eliezer Shach, shlita, does Rambam's version of the
story differ from that of the Gemara (Pesachim 56a), where it says
that Yaakov gathered his sons to tell them the date of Mashiach's
arrival?

   Rambam is teaching us, explains R' Shach, that there is no
independent purpose served by knowing when Mashiach will come. 
Hashem says that Mashiach will come, and we believe Him.  Perhaps
knowledge of Mashiach can inspire us to be better servants of
Hashem, but it is the service, not the knowledge, which is
important.

                                  (Avi Ezri:  Mahadurah Revia'ah;
                                      Michtavim u'Ma'amarim p.51)

              ************************************

   In this week's Haftara we read of King David's final
instructions to his son Shlomo.  On his deathbed, David seeks to
inspire the future king to serve Hashem faithfully and to observe
the Torah.  Then, incredibly, David begins to list his former
enemies against whom Shlomo should be sure to exact revenge.  Is
this what any man -- let alone one as great as David haMelech -- is
concerned with on his deathbed?

   R' Chaim Shmuelevitz, zatzal (1901-1979) explains that there are
two kinds of revenge.  There is the revenge which is a basic, and
one of the basest, human instincts.  One who has worked on and
perfected his character has undoubtedly extinguished that urge as
well.  However, there is also the revenge which is motivated by the
desire to demonstrate that there is justice in the world, that
Hashem is watching and keeping an accounting.

   The Gemara (Sanhedrin 102b) relates that when Hashem wanted to
punish the evil king Achav, He sought an agent in Heaven who would
incite Achav to go to war and be killed.  One soul volunteered --
the spirit of Navot, a man who had been murdered at Achav's behest. 
Certainly this soul, detached from a human body, was not seeking
ordinary revenge!  Rather, explains R' Shmuelevitz, it was
interested in vindicating Hashem's own honor, as explained above.

   Similarly, the Midrash on our Parasha relates that as Yaakov was
being laid to rest beside his wife and parents, Esav appeared and
insisted that the last space in the tomb was his, not Yaakov's. 
Seeing the ensuing commotion, one of Yaakov's grandchildren killed
Esav.  The Midrash says that, at that moment, Yaakov smiled, in
fulfillment of the verse, "A Tzaddik will rejoice when he sees
revenge."  Again, this cannot refer to ordinary revenge, for Yaakov
was no longer living and had no human emotions.  Rather this refers
to the sanctification of G-d's name which was brought about by
Esav's death.

                                       (Sichot Mussar 5733 No.12)

              ************************************

   Sometime in the first half of this century, a conference of
academics was convened in Berlin to discuss the question, "Who is
a Jew?"  The distinguished participants could not, however, reach
a consensus.  Is "Judaism" a religion?  they wondered.  Then a non-
observant Jew would not be Jewish!  Is "Judaism" a nation?  Then
converts would not be Jewish!

   As they debated, a simple Jew passed by.  When apprised of the
subject of these heated discussions, he shrugged, and said simply,
"A Jew is a Jew."  ("A Yid iz a Yid.")

   He's right, pronounced R' Yechiel Weinberg ("Ba'al Seridei
Esh"), zatzal (1878-1966).  "Judaism" is not a "religion" nor is it
a "nation" -- it is something which cannot be defined in
conventional terms.  A Jew is just a Jew.

   In retelling Hashem's promise to multiply Yaakov's descendants
and make them great, notes R' Moshe Sternbuch, shlita, Yaakov uses
an expression (48:4) which is not found elsewhere, "K'hal Amim" -
"A congregation of nations."  This expresses the above idea -- Jews
are a "congregation" [sharing more than just religion] and they are
also "of nations," i.e. including many converts.

                                          (Ta'am vaDa'at I p.259)

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           The learning schedule for this Shabbat is:

                         Niddah 6:11-12

                          O.C. 539:6-8

                           Ketubot 74

                    Yerushalmi - Berachot 38


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            The hard copy distribution of this weeks
                    Hamaayan is sponsored by:

                         The Meth family
                  in honor of Marcia's birthday

                     Linda and Dan Pittinsky
             in honor of the birth of Avraham Yehuda
             to Vicki and Barry Siegel (Edison, N.J.)

              ************************************

            Donations to Hamaayan are tax deductible

                     ********************

Posted by Alan Broder, ajb@digex.com (uunet!digex!ajb), who 
should be contacted to request back issues of HaMaayan or to get
on or off the direct email mailing list.

Shlomo Katz can not receive EMAIL, however I will pass on any
comment forwarded to me, or alternately, send your comments care of
yehuda@gwuvm.bitnet


Newsgroups: soc.culture.jewish