Parshat Vayechi

The Book of Genesis Parshat Vayechi

A free excerpt from the Kehot Publication Society's new Chumash Breishis/Book of Genesis with commentary based on the works of the Lubavitcher Rebbe, produced by Chabad of California. The full volume is available for purchase at www.kehot.com. For personal use only. All rights reserved. The right to reproduce this book or portions thereof, in any form, requires permission in writing from Chabad of California, Inc. THE TORAH - CHUMASH BEREISHIT WITH AN INTERPOLATED ENGLISH TRANSLATION AND COMMENTARY BASED ON THE WORKS OF THE LUBAVITCHER REBBE

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.'2+%# The Book of Genesis Parshat Vayechi

GENESIS Bereishit Noach Lech Lecha Vayeira Chayei Sarah Toldot Vayeitzei Vayishlach Vayeishev Mikeitz Vayigash Vayechi 12 ‡ ‡ƒ EXODUS Shemot Vaeira Bo Beshalach Yitro Mishpatim Terumah Tetzaveh Ki Tisa Vayakheil Pekudei LEVITICUS Vayikra Tzav Shemini Tazria Metzora Acharei Mot Kedoshim Emor Behar Bechukotai NUMBERS Bemidbar Naso Beha’alotecha Shelach Korach Chukat Balak Pinchas Matot Masei DEUTERONOMY Devarim Va’etchanan Eikev Re’eh ‘˜Ğ’– Ki Teitzei Ki Tavo Netzavim Vayeilech Ha’azinu Vezot Habrachah ‡ n j‡qƒ šŢVayechi Overview

he name of this parashah, Vayechi, means “he lived,” referring to how Jacob lived T the last years of his life in Egypt. Since we know that the name of a parashah expresses the contents of the entire parashah, we would think that a parashah entitled “He Lived” would be devoted to an account of the major events of Jacob’s life. In fact, however, parashat Vayechi is devoted to the exact opposite: the events leading up to and following Jacob’s death. In this parashah, Jacob bestows his parting blessings on his children and grandchildren, breathes his last, and is buried by his sons in the Mach-- pelah Cave; all this is then followed by the account of the death of his favorite son and designated successor, Joseph. Parashat Vayechi is thus reminiscent of parashat Chayei Sarah, whose name means “the life of Sarah” even though it focuses on the events that occurred in the wake of her death. œȱ ŽȱŽ¡™•Š’—Žȱ ’‘ȱ›ŽŠ›ȱ˜ȱŠ›Š‘ǰȱ Žȱ˜—•¢ȱŠĴŠ’—ȱ›žŽȱ•’Žȱ ‘Ž—ȱ˜ž›ȱ’ŽŠ•œȱ•’ŸŽȱ˜—ȱ ’—ȱ‘˜œŽȱ ‘˜ȱŒ˜–ŽȱŠĞŽ›ȱžœǯȱŠ›Š˜¡’ŒŠ••¢ǰȱ‘Ž—ǰȱŠœȱ•˜—ȱŠœȱ ŽȱŠ›Žȱ™‘¢œ’ŒŠ••¢ȱŠ•’ŸŽǰȱ’ȱ’œȱ—˜ȱ ŠȱŠ••ȱŒ•ŽŠ›ȱ’ȱ ŽȱŠ›Žȱ›ž•¢ȱȃŠ•’ŸŽȄDzȱ‘ŽȱŽœȱ˜ȱ›žŽȱ•’ŽȱŒ˜–Žœȱ˜—•¢ȱŠĞŽ›ȱŽŠ‘ǯȱ ȱ˜ž›ȱŽœŒŽ—Ȭ- dants remain true to the ideals we have imparted to them, it then becomes retroactively clear that we were also “alive” during our lifetimes. If not, then it follows that even while alive, we were essentially “dead.” This perspective helps explain why here, in parashat Vayechi, the Torah’s mention of Jacob’s age when he died is prefaced by the phrase “Jacob lived seventeen years in the land of Egypt.” In parashat Chayei Sarah, there is no such prefatory phrase with regard to Sarah—we are simply informed how old she was when she died. The fact that Jacob lived seventeen years in the land of Egypt before he died—years that, as we are told, were the ‹Žœȱ¢ŽŠ›œȱ˜ȱ‘’œȱ•’ŽǰȱꕕŽȱ ’‘ȱ›žŽȱœŠ’œŠŒ’˜—ȱŠȱœŽŽ’—ȱ‘’œȱŒ‘’•›Ž—ȱŠ—ȱ›Š—Œ‘’•›Ž—ȱ loyal to his ideals—proves that he was truly “alive” during his lifetime. The fact that he succeeded in maintaining his own spirituality in the corrupt and idolatrous environment ˜ȱ¢™ǰȱŠœȱ Ž••ȱŠœȱ’—ȱ›Š’œ’—ȱ‘’œȱŒ‘’•›Ž—ȱŠ—ȱ›Š—Œ‘’•›Ž—ȱ˜ȱ˜ȱ‘ŽȱœŠ–ŽǰȱŽœ’ęŽœȱ˜ȱ the fact that he was indeed truly “alive” during his lifetime. In fact, Jacob lived on so tangibly in the lives of his progeny that the Torah does not even employ the term “die” in recording his death; he is only referred to as having stopped breathing,1 and the Talmud therefore asserts that, in essence, Jacob did not die!2

1. Below, 49:33. 2. Ta’anit 5b.

ŭūŪ OVERVIEW OF VAYECHI

Furthermore, as we shall see, Jacob’s death signaled the beginning of the descent that would conclude with the physical enslavement of all his descendants. The fact that the Jewish people remained loyal to Jacob’s heritage even under such antagonistic circum-- stances is further proof that his death was the truest indication that not only was he was ȃŠ•’ŸŽȄȱž›’—ȱ‘’œȱ•’Ž’–Žǰȱ‹žȱŒ˜—’—žŽȱ˜ȱ›Ž–Š’—ȱœ˜ȱŠĞŽ› Š›œǰȱŠœȱ Ž••ǯ As we have seen, from his youth, Jacob was the consummate Torah scholar.3 Together with absorbing the knowledge embodied in the Torah, Jacob absorbed its quality of tran-- scendence, its unchanging, Divine essence that renders it intrinsically, universally, and eternally relevant to all facets of life. This is what enabled him to weather all the vicis-- situdes of life, to raise all his children to be righteous despite their diverse personalities, and to ensure that the years he spent in Egypt would be his best. The Torah, being the embodiment of God’s will and wisdom, is truth; the study of the Torah is thus the pursuit of truth; and therefore, by extension, devotion to the Torah means uncompromising devo-- ’˜—ȱ˜ȱ›ž‘ǯȱ‘Žȱ˜›Š‘ȱ Šœȱ ŠŒ˜‹Ȃœȱ”Ž¢ȱ˜ȱŽŽ›—Š•ȱ•’Žǰȱ˜›ȱ›ž‘ǰȱ‹¢ȱŽę—’’˜—ǰȱ’œȱŽŽ›—Š•ǯȱ As such, the lesson of parashat Vayechi is that we, too, can weather all the remain-- ing tribulations of exile, raise our children to be loyal to their heritage, and enjoy all the blessings of spiritual and physical abundance—essentially tasting the sweetness of the –Žœœ’Š—’Œȱžž›ŽȯŽŸŽ—ȱ ‘’•Žȱœ’••ȱ’—ȱŽ¡’•Žǰȱ‘›˜ž‘ȱœž¢’—ȱ‘Žȱ˜›Š‘ȱŠ—ȱž•ę••’—ȱ’œȱ commandments.

Iȱ ’œȱ ‘žœȱ ęĴ’—ȱ ‘Šȱ ‘Žȱ ꛜȱ ‹˜˜”ȱ ˜ȱ ‘Žȱ ˜›Š‘ȱ Ž—œȱ ’‘ȱ ‘Žȱ –ŽœœŠŽȱ ˜ȱ Vayechi, “he lived.” As the curtain closes on the groundwork laid by the patriarchs and Žȱ™›Ž™Š›Žȱ˜ȱ ’—Žœœȱ‘Žȱ–Šž›Š’˜—ȱ˜ȱ‘Ž’›ȱ™›˜Ž—¢ȱ’—˜ȱŠȱž••Ȭ̎Žȱ™Ž˜™•Žȱ ‘˜ȱ will assume the role of “a kingdom of nobles and a holy nation,”4 parashat Vayechi serves to remind us that the Book of Genesis is not simply literature, a sentimental or partisan tribute to our national ancestors who, impressive though they may have been, are dead and gone and therefore no longer relevant. No, they are alive, truly alive, and it is only by identifying with their aspirations and by internalizing and remaining loyal to their heri-- tage that we, too, can be truly alive. As long as we remain in exile, we will continue to be beckoned by the dazzling enticements of the pseudo-life around us (and within us). But the Torah is “a Torah of life,”5 eternally challenging us to remain above these temptations and “choose life”6ȱ‹¢ȱž•ę••’—ȱ ˜ȂœȱŒ˜––Š—–Ž—œǰ7 thereby making our lives and the world around us into a home for God, the true8 “source of life.”9

3. Above, 25:27, etc. 4. Exodus 19:6. 5. Liturgy, Amidah. Avot d’Rabbi Natan, chapter 34. 6. Deuteronomy 30:19. 7. Leviticus 18:5. 8. Psalms 36:12. 9. Likutei Sichot, vol. 15, pp. 427-430; Sefer HaSichot 5749, vol. 1, pp. 164-172; Sichot Kodesh 5741, vol. 1, pp. 763- 766; Sefer HaSichot 5751, vol. 1, pp. 225-227.

ŭūū ‡ ‡ƒ FIRST READING

X ONKELOS W ‡^ n‚j‡qƒ‚L rŽr¯‚Qo–j°p_ qj¯‹n‡ Oq–j”nŒ“p–] p~j¶Ts•lvq‡‡^ n j‡qƒ47:28 ‹ n‡ q–j” nŒ~ j r j–q~jus• lq‡~r‡l qƒ ‡s• lq‡ oŒsƒ‡ sƒƒl‚qƒ‡ nŽ—‡ jz o–j{—qq jz—  q jz—ƒu ‡ nju j–q~jƒ‚r~jŒ‡n‚sƒ‡u ‡ q oŽ jz— ‚vrŽr¯˜Qq~jŒº‹‡_ nr¶ j–q~jƒ‹‡OnŽ¯ r q]¯ƒ‡ p Or½ ‡ q ] oŽ¯ j Ts•lvq‡w‡ oŒj‡ Š o~ r–j{—n‡‡oŒsƒ‡ ƒ‡u n–j•ƒu  ‡ nŽ jz— 29 – qŒl~qƒ‘osƒ‡jŠ‚u o–jnŠ~ r–j•ƒ˜u rŒjŒnŠ – pŒ~s^½qƒ‘ RoË‡ŠË j ]Ž jnŠ*~] r–j•n½qƒM˜ºŒrŠhŠ o~ r–j°n‡w‡ oŒj‡º ] j–j•n½qƒ ‡ nŒl q– ˜‡ n ru‰ jz—q~qju‰‹~n ‚oŠu ‡ nu‰ j–q‡˜sƒ ˜ ju ˆj rj‡qj‰‡ƒu n — q z ˆ‡rŽ‡j oju ‡L n‰o–j‡˜q ]Ê q QÑ jvr‡~_ rŽw‹‡vn°чOpŽ‡o¶ j T ‡ o n˜~^ r”rŒ~brŽw‹~ n Tˊ  qj‰~Š†r sƒ z—j•ƒu ƒ‡u †‡ n nuŒn‡ ol q˜jƒ ‹ n‡ r–j” nŒju‡nŽquŽ n–ju j•nu˜ ‹n‡ vr–j”nŒj¶‡nŽ Qo–j¶j•n˜~_ rŽwŠ q~˜OpŒk~vpƒ p] p T‡ nrÁnr˜‡^ n°rjƒ

X RASHI W  sƒŽjŠ~ n r–j•nu‡qƒ ‹‡ nj—‡ nz ~q ƒ‚u jƒ ‹‡ nŽ—˜ r z sƒ~oŒqu j–q~‡q  rƒ‡o‰u —‡ p z n’jŠ "‚ rŒƒ˜u  j sƒ„‚ r z—r–r’‚u Œrru Šs• lq‡‡n j‡qƒ ˆr jr‡~rŽ ‹‡ n{— ˜ sƒ{—lqŠsƒr‡˜ ju pŠs‰‡‚ j r‡ r‚p—‡ z nŒjŠ‘ osƒ‡jŠ ŠŠ o~ r–j{—n‡ —‹p z runŠjƒ‹p‚‡oŽ‡ o ƒŒu ˜ ju jnŽƒŽ‡u nr~s• lq‡– q†j’nŽu p z— ~ƒ‚u ‹‡ n˜oŒu ‚‹q n‡ n{— sƒp— z pp ˜ pŒk~pƒpp  q— r zu n‚jƒ  z—o•u nup z—– o ~– q r ru‹ rju jq z—jŠƒŠ‡u n j˜n‚p— z ƒu u jnz—u ‚˜ q q–r”u nŒ ~rŽŠq~ ŠƒŒu €u j ‹ƒŠu jz—q˜jŠ‚’pu q”Œ j sƒŽ‡o~p z—˜ pŒk~Š—p z pp ‚ ru q–˜‡ nz—~o–jnuƒu Žu Œ pu Œ‹ n qu˜jnŽjƒƒ‡rŽrjŠ“•ou ‚˜ q ~˜p sƒŠu q€jŠ ‡ nz—l q–jŒƒu ‹‡Žun ‰un ‚u r–r’l˜sƒ‡j‚nŠ‚u r’sƒ‹ n‡ r–j” nŒju‡nŽ o–ju j•n˜ ‚ r‡ n–j• sƒu– qŒk~pŽu —‡ p z ŒŠn ‰ru ˜ƒŒru ŠŠ o~ r–j{—n‡‡ oŒj‡ƒu j–j•nu‡qƒ – qq”ju~Šru p~‹‡‡u n “q p–r~rŠ‚r”ƒ ‡u o˜oŒ‡ o~p z—jƒ‡ n’ƒu €˜u q qu˜ ‚‹‡ nŽ sƒŒ jz—ƒu r~oŒ‡ •q r j”n‡ƒ‡ r˜sƒl~‡ oŒ‡nŠ q‡n€u ‚~n sŠ˜ƒŒrŠu ‚ r–r„‚ rsƒl‹n‡ q–j” nŒ‡nŽƒu {— lq‡~sŠu p z—jƒ˜sƒŠ‡n jŒŠƒu €u jŠn€u ƒ‡ nr~‚ r‡ n–j•– qŒk~pŽ nƒ rju q p z—rƒ‹‡ nru j–q~‚ r~oŒs• lq‡ jƒ

šŸ° X CHASIDIC INSIGHTS W children to remain true to God (to “live”) in Egypt as ‘Žȱ ’–Žȱ ˜ȱ ‘Žȱ ¡˜žœǰȱ ‘’Œ‘ȱ –ŽŠ—ȱ ‘Šȱ ‘’œȱ Œ˜Ĝ—ȱ well.11 would remain in Egypt then. In contrast, Jacob asked But whereas Jacob remained completely aloof from the not to be buried even temporarily in Egypt. Egyptian outlook on life, his children, who were on a ‘Žȱœ™’›’žŠ•ȱ›ŽŠœ˜—ȱ˜›ȱ‘’œȱ’œȱŠœȱ˜••˜ œDZȱœȱ Žȱ‘ŠŸŽȱ lower spiritual level than he, were aware of this con-- seen, Jacob was inherently transcendent from Egypt; sciousness. Even so, by studying Torah, they were able Egypt did not “exist” in his world. This was manifested ˜ȱ›Ž–Š’—ȱž—ŠěŽŒŽȱ‹¢ȱ’ǯ physically by the fact that he lived in a separate district By overcoming the challenge of Egypt, Jacob’s children of Egypt, Goshen. Joseph, on the other hand, truly “de-- grew in a way that is only possible through challenge. scended” into Egypt and at the same time maintained Although Jacob did not experience this directly—since his Divine consciousness. Joseph was thus the one who ¢™ȱ ’ȱ —˜ȱ ™›ŽœŽ—ȱ Šȱ Œ‘Š••Ž—Žȱ ˜ȱ ‘’–ȱ ’—ȱ ‘Žȱ ꛜȱ embodies the ability to descend into the material realm place—he grew just as his children did since he facili-- and elevate the sparks of holiness therein. He lived in tated their Torah study. His years in Egypt were there-- the Egyptian capital, in the midst of the distractions fore his best years, since never before did he derive the and intrigues of Egyptian political life. ‹Ž—Žęȱ‘Šȱ‹Ž’—ȱ¢™ȱŠě˜›Žȱ‘’–ǯ Joseph therefore wanted his bones to remain with the ’–’•Š›•¢ǰȱ Žȱ˜ĞŽ—ȱꗍȱ˜ž›œŽ•ŸŽœȱ’—ȱȃ¢™ǰȄȱ’—ȱ™•ŠŒŽœȱ Jewish people in Egypt so that he could be close to of spiritual darkness. Like Jacob, through Torah study the Jewish people. He would thereby provide them a we can remain aloof from “Egypt” and reveal Godli-- source of merit that would enable them to elevate the —ŽœœȱŽŸŽ—ȱ ‘Ž›Žǯȱ ŸŽ—ȱ’ȱ Žȱ‘ŠŸŽȱ‹ŽŽ—ȱ ’—ĚžŽ—ŒŽȱ‹¢ȱ sparks of holiness embedded in Egypt. “Egypt” (as Jacob’s children were, to some extent), or ŠŒ˜‹ȱ™›˜Ÿ’ŽȱŠȱ’쎛Ž—ȱœ˜›ȱ˜ȱœ™’›’žŠ•ȱ™˜ Ž›ǯȱž›ȱ even seduced by it, we should not despair. By return-- sages tell us that “a captive cannot free himself from ing to God despite the challenges of Egypt, we not only prison”—someone on the outside must liberate him.13 emerge from the darkness but gain the spiritual advan-- In addition to the merit of a Joseph, the “integration-- tage that results from overcoming spiritual adversity. ist,” the Jews also needed the merit of a Jacob, an “iso-- Those who have never been seduced by Egypt need not lationist.” To leave and ultimately elevate Egypt, the worry that they are missing out on this advantage. By Jews needed to be connected to a spiritual power that helping those who have been seduced to return to God absolutely transcends Egypt, a consciousness in which Š—ȱ‘Žȱ˜›Š‘ǰȱ‘Ž¢ǰȱ•’”Žȱ ŠŒ˜‹ǰȱŠĴŠ’—ȱ‘ŽȱŠŸŠ—ŠŽȱ˜ȱ Egypt does not exist. Jacob therefore had to remain dis-- those who have strayed and returned.12 tant and above Egypt. 29 Swear that you will do me the following act…. Jacob wanted Joseph to swear that he would not bury Please do not bury me in Egypt: While both Jacob and ‘’–ȱ’—ȱ¢™ȱ˜›ȱ ˜ȱ›ŽŠœ˜—œDZ Joseph asked to be removed from Egypt, their requests (a) Since Joseph was an “integrationist,” removing ’쎛Žȱœ’—’ęŒŠ—•¢DZȱ ˜œŽ™‘ȱŠœ”Žȱ˜ȱ‹ŽȱŠ”Ž—ȱ˜žȱŠȱ Jacob from Egypt would go against everything

11. See HaYom Yom, 18 Tevet. 12. Likutei SichotǰȱŸ˜•ǯȱŗŖǰȱ™™ǯȱŗŜŖȱěǯȱȱ13. Berachot 5b.

ŭūŬ 624 Genesis 47:28-29 VAYECHI Jacob Prepares for his Death 47:28 Jacob lived seventeen years in Egypt (2238-2255). At the end of this peri-- od, Jacob’s days, i.e., the years of his lifetime, totaled one-hundred forty-seven years. Thus, Jacob did not live as long as his grandfather Abraham (175 years) or his father Isaac (180 years). 29 When the time drew near for Israel to die, he called for his son Joseph (who was still viceroy of Egypt at the time and thus had the authority to carry out his father’s last requests) to come to Goshen. When Joseph arrived, Israel said to him, “If I have found favor in your eyes, please place your hand under my thigh and swear1 that, upon my death, you will do for me the following act—which is one of genuine kindness—since I will be able to neither thank you for it nor repay you for it in this lifetime: Please do not bury me in Egypt. I foresee that its soil beneath my body will swarm with lice when God will punish this country with plagues,2 and I do not want to feel them. Furthermore, if you bury me here, then, when it comes time for the Resurrection of the Dead, I, along with all others who are buried outside the Land of Israel, will have to undergo the painful experience of rolling through underground channels until reaching the Land of Israel, where the Resurrection will occur. Finally, I know that Pharaoh will want me to be bur-- ied in Egypt in order that the merit of my presence continue to bring blessings of ™›˜œ™Ž›’¢ȱ˜ȱ‘’œȱŒ˜ž—›¢ȱŠĞŽ›ȱ–¢ȱŽŠ‘ǰȱ“žœȱŠœȱ’ȱ‘Šœȱž›’—ȱ–¢ȱ•’Ž’–Žǯ3 But I ˜ȱ—˜ȱ Š—ȱ˜ȱ›’œ”ȱ‘Žȱ¢™’Š—œȂȱ–Š”’—ȱ–Žȱ’—˜ȱŠ—ȱ˜‹“ŽŒȱ˜ȱ ˜›œ‘’™ȱŠĞŽ›ȱ–¢ȱ death. True, they are already idolaters in any case, but I want to prevent them from transgressing this commandment to whatever extent I can.4

X CHASIDIC INSIGHTS W 28 Jacob lived seventeen years in Egypt: As we saw years even in Egypt.”9 5 in the Overview, these were Jacob’s best years. As Yet, if, indeed, it was the presence of a house of To-- we saw previously, when Jacob heard that Joseph rah study in Egypt—rather than being united with Jo-- was both alive and still loyal to the Torah, “the spirit seph—that made Jacob’s last years there his best, could 6 of Jacob…revived.” It would thus seem that Jacob’s he not have set up a house of study in the land of Israel seventeen years in Egypt were the happiest in his life all those years? because he was there reunited with Joseph and proud that his son had been faithful to his instruction, with-- The answer is that the young Menachem Mendel, aware standing all his tests—from those of slavery to those of of how depraved the Egyptian environment was, felt ™ž‹•’Œȱ˜ĜŒŽǯ that despite Jacob’s joy in being reunited with Joseph and seeing him faithful to his ideals, the antagonistic Nonetheless, when Rabbi Menachem Mendel of atmosphere of Egypt should have nonetheless made Lubavitch (the Tzemach Tzedek) was a young boy, he Jacob’s life miserable. Rabbi Shneur Zalman answered Šœ”Žȱ‘’œȱ›Š—Š‘Ž›ǰȱŠ‹‹’ȱ‘—Žž›ȱŠ•–Š—ȱ˜ȱ’Š’DZȱ that the Torah is the antidote even to Egypt; because “How could it be that the best years of Jacob’s life were the Torah connects us to God Himself, who is beyond those he lived in Egypt, the epitome of decadence?” the limitations and evil of Egypt, when we study the ’œȱ›Š—Š‘Ž›ȱŠ—œ Ž›ŽDZȱȃ ȱ’œȱ ›’ĴŽ—ǰȱȁǽ ŠŒ˜‹Ǿȱ‘Šȱ ˜›Š‘ȱ ŽȱŠ›Žȱ’––ž—Žȱ˜ȱ‘ŽȱŽ›’–Ž—Š•ȱŽěŽŒœȱ¢™ȱ sent Judah ahead of him to Joseph, to make advance can otherwise have on us.10 preparations in Goshen.’7 Rashi quotes the Midrash’s ’—Ž›™›ŽŠ’˜—ȱ˜ȱ‘’œȱŸŽ›œŽDZȱ ŠŒ˜‹ȱœŽ—ȱ žŠ‘ȱ˜ȱœŽȱž™ȱ Thus, like Joseph, it was by cleaving to God through a house of study so he and his sons could study the studying the Torah that Jacob was able to remain aloof Torah in Egypt.8 When we study the Torah, we become from the spiritual darkness of Egypt and thrive spiri-- closer to God, so in this way it is possible to live good tually. The Torah academy he established enabled his

1. ŽŽȱŠ‹˜ŸŽǰȱŘŚDZŘǯȱȱ2. ¡˜žœȱŞDZŗŘȬŗřǯȱȱ3. Likutei Sichot, vol. 35, pp. 213-214. 4. Sefer HaSichot 5749, vol. 1, p. 173, note 95. 5. See Ba’al HaTurim, Likutei Torah (Arizal), Alshich, and Or HaChaim. 6. Ž—Žœ’œȱŚśDZŘŝǯȱȱ7. Ž—Žœ’œȱŚŜDZŘŞǯȱȱ8. Tanchuma, ed. Buber ad loc. 9. HaYom Yom, 18 Tevet. 10. Likutei Sichot, vol. 10, pp. 160-162.

ŭūŬ 625 ‡ ‡ƒ FIRST READING

X ONKELOS W ‡nŽQqÊ j–q j•º ‹n‡ Oq–j”nÁnŒT‡nŽ bq˜~r°jŽº ‡ Oq˜sl~w‹ n T‡ nÊjq‰vr¯jƒ30 ‡ nŽquŽ nŠ ju†n˜jƒ‡q˜r‚rl~‹n ƒu u‰ jz—p~jƒ 31  sƒ‚ j˜q–ƒu j•nu‡nŽquŽ n–ju j•n˜jƒ‹n‡ q–j” nuŒnŒ – pŒ~sR½qƒ Ñ vp–r jn‰‚_ p°jp~‡Qn‰sŽ~– vr PqŒ~s½qƒ‹L r˜r–vt j•n¶ j ˆ rŒr€u j˜n’ju‰ou jp~~rŽ~– l qŒl~qƒ ¯~s _–wŠqŠQo~r–j°n‡ º _ qÊj¯n½qƒˊL Qqr±n½qƒ‡ŠOn T‚r jvr±n‚ ‡ n€ jƒu ‚oŠ‹‡u ‡u n q•jƒ‡Š‹n ‡uo •– q qŒl~qƒ ‚ rƒl‚qƒ~ r j–q z—‡o–ŠŠq o~ r–j{—n‡ ’‚ vr¼nÁq‚ ‘ osƒ‡jŠ– qŒl~qƒ‡oŠu n~‚~r ‡ur qŒr€u j˜nu’– q˜ru 48:1 ‡ o–ju˜˜‡–r q jƒu  r–jŒ‡ n‰— jz ˆj ƒu ~~ l r‚ ч Qnr~‚_ o‚‘ n OoË‡Š– j pŒ~s]½qƒ‚ pÀ Oo~r‚‹‡ ] n–r j¸q‚T‡ o–l ~‡ vq Rn‚j‡qƒ ‹ n‡ r–j’p~˜r‡ƒ‚ j —pu z qŽŒ˜j ‡r ‚u ouŒn‡ n‚sƒŽju ‹n‡ vr–j’p~w˜p~jƒ‚Qp±qŽ jŒw˜p~ËOÁnƒ‡T rŽ‡ r ^ oŽ j¯w˜p~ YqÇn½qƒ‚L pŠs ‘ osƒ‡ˆj r–ju~‚–r qŒl~qƒs• lq‡Š‡ j ƒu n q jƒ ‡Š o˜‡nƒ o~ r–j{—n‡‘•uq ˜qu n~jƒˆj r˜rƒjŠ‡o˜r~ T•o» q j˜n½qƒчL pŠo~~¶‘] r QoË‡ _ÑjŽ¶‚ n V o‚– n pŒ~sP½qƒsO•lvq‡Š j ] o·q½qƒ2 ‘ osƒ‡jŠs• lq‡–qŒl~qƒ ~Š r j–q q 3 ~ r j–q~ju„ƒŠu j ‡Š‡ n nŠj€u j˜n~‡u q —Š q z o~ Š_~‘ o OoË‡wŠ~ p Ts•lvq‡–pŒ~s^½qƒ ‚ vr¼nÁq‚wŠqp¯Qo½qƒŠOo~ r–j°n‡ ~‚‡ r Š–n qŒl~qƒ ‡ n˜r‡ˆ‡j n–rƒu qrŽ j‰ n – pŒ~s]½qƒ4‡ vn˜s~Ð p–Qrj‡qƒqL rŽ¿“ j p–] p~j¶„º QŠ¶‡ j _ qŠo~w‚vr~ j–nŽ‡V q¸q¯ ˆj ruŽnŽ ju˜p~jƒˆj ruŽ€u n jq~jƒˆrj Šz—‡nu’qŒ~rŽ l~ ~ r j–q~˜‡r ou˜p~jƒ ‡ n†j—˜ nz q z—jŽn‰jŠ ‡ WnÊq˜brŽ jƒ‹‡ L nÁqŠ] q‚j•nŠч QnÊq˜jŽºÑ On˜‡n¶ j–n‚jƒTÑ j–j’qŒ‡^ nŽjŽ‚‡ n RqŠ o~ j j ‹rŠ r˜qŽ rl q~ˆ r–j˜quˆ‡rŽ jnŠ~ rr‚ ‹vrŠË˜_ q»t l~ч Qp–l vq~_Ñl j–q„ jŠ˜~sV»q‚“p–a r~r‚w˜p~

X RASHI W s• lq‡‡oŽ j’nŠŠ‡ n€–‚ r r‡‚‹ r n‡ q–j’p~‹‡ n–jŒsƒ~ z—o‡ jƒ– o”•~ r r–j•nŒ ˜qŠu n j˜nŠ‚rŠ jqŒjŠ˜ p–put jŒsƒ„ƒ‡rƒ‡ q˜s l~‹ n‡n˜u jq‰ r z—jƒ Š p”~‹ o n‡ q–j’p~ˆqŠj r‚ p z—s€“u p–p~jus• lq‡‚rŠ r p z—j‰ƒu ƒŒu jŠ q˜ju ‡ n’sƒ‡ nŽl~qƒ‡Š n q— r zu n‚ jƒ‡ n‰ o–j‡˜ q ˜ qu ˆr jr‡~ rŽ‹‡ n{—~ r–j•nŒu q‚ ‡ oj‰u  sƒŒu nƒ‡rŽ‡ r oŽ—˜ jz ~ p •uq nu‡qƒ sƒŠ‡€u n q‚jŠ‹n‡ q–j” nŒjŠƒ‡ nr~ – qŒsƒŠ‡ o~jƒ‹ n‡ q–j”Œ nu nŒ‡ nŽ o~r{—u ˜‚ nu ru˜q~jƒ‡ q˜sƒl~‹n ‰qu jz—nŠ ~sŠ jƒs• lq‡jŠ‡€u n Œ qu ‚q ou€qu‡qƒ sƒ˜sƒŒ‡ oŽ j’nŠs• lq‡‹ o‰ j–rj‡u p z— ‚ r–rjŒu ‡ qu q˜sƒl~‹‡n nŽo‡‰u n jz—q‚4‡ q˜sƒl~‹‡n nu˜jq‰ r z—jƒ Š o~ r–j{—n‡•u„o q j˜nu‡qƒ sƒ z—rŠ‡ o–j”n•˜ sƒ~ r–j•nŒ‚ou j–q‚jƒ‡Œ n z—o–o’ ‡ nŽ qu˜ j–q j•ƒ‹u n‡ q–j”Œ nu Œ‡n nŽ q˜~r{—jŽƒu ƒ‡ r–l q~ ‡ n˜j‰‡u o–l‚ p z—  sƒr‰u sƒŠ•sŠk p~jƒ~ƒ‚u ˆpŠj pŒ‡ nŽj~ƒ‚u —‡ p z ’Šnu ‘q q~– qŒr~ ‹‚ n r‡ n‰— jz sƒ z—jŠ‹sƒ•rŒŠr‰juƒŽ‡u n” rŒ sƒjƒ‹ r˜ r–t j•nu  sƒr‰•u qŠ ‚ r p z—sŒo‰jƒ˜ƒ‰u jŠŒq qu Šsƒr‰u ‡ n•jŠ sƒ p z—~‰ ru nŒ  nƒ ru ‰qu jz—n‡u qƒ sƒŒj‰‚u r–ƒu •u j ‚~ q sŠƒ‚ j r‡nƒj€u q‚~‡ n‚ƒ‡ r˜sƒl~ ƒ‚u ‡u r nŠ~ o o‰jƒ‡qŠ~‚ o Špu ~ o ˆ‡r prlŠ‰r ƒu j–r‡ jƒ˜ƒ‰u jŠŒqŠ qu ƒ u ˜ qu jz—nu‡qƒ nƒ–‡ ru nju– o•u r ‡u n ƒ q ˆj ‰– ru q q~jƒƒ‡ r˜s~‹ l n ‡ nŽ q–j{—u  nu ‹‡Œu n Š q q‚ j•nŠˆ‡r ˜un q˜jŽƒu  sƒ€jƒ ƒ‡rŽ j˜rŒŽou q z—j‡qƒ ˆj q’r‚‚† ru Œu n ‚q z—~s–Š q‚oŠ‡u n€ j ‚oŽu ru nju~ rŠl˜ qu Š o~ r–j{—n‡ ‡’Š nu ‘q q~jƒ‹‡Œ nu qjƒŠr‚r•sƒ‡Žu n Œ pu nŒ˜~ o”rŠ ‹‡ n‡n˜l p z— ‚rŠ jqŒjŠ‚rŽ‡ n‰— jzu q‚—p z ƒ–u jŒr~~‰ ru nŒ‚rŽ‡ n‰— jzu ‚ q q”jŠ sƒŒj”q ‡ nŒr‡jŽnuŠ‡q Š–n qŒr~‡ sƒ€‹u n‡ sƒ€Šu q‚ j•ƒ‡u sƒ€u ‡Š– n qŒr~p z— ‚† ru Œ nu ‚q z—~s–Šq– o ~– q r ru‚pŠ sƒ Š p z—ƒ‡ r˜sƒ z—l~ q–oŒ ‡Š n qŠƒŽ~ s Šs ƒu z—ƒ‡j nŒr‡jŽnuŒ n qjŠ‹ n‡qŽ—‡ jz o–l‚‹ n‡ sƒ€Šu q‚ j• ‘ osƒ‡‡ o–l‚ p z— q z—p–‚u  ru ‡ o~jƒ‚rŒoŠ— jz sƒ˜r†u Œ‚ n r˜j‡r‚p—Š z q ‚u r˜sƒ~‚ ru˜qjƒ•oŠ r oŠ‡q†r— jzu Œn r p~‡ n˜rp—‡ z nŽ qjŒu nŠ ou  oŒsƒ~ƒ‚‡u o–l‚qƒ‹ n‡ sƒ€u q‚‡ ojŠ‚ru jz—nŽu — p z sƒjƒ~ƒ‚u ˆpŠj pŒ ˆrŠj o˜sƒŽ‡nŽl~‚rŽ ru˜qŒ ‚p„‡ o–l‚qƒ‹‡ n‡n€u Œ qu ‚q Œn r p~‘ o sƒ‡jŠ–pŒ~su‡qƒ sƒ• jn”ju

š£ž¦´£³š²›Ÿ¨¡£š”§£¥¦¨¡š£´Ÿ¨³››£´›³› ¢ž¦£œ¨£›š”§£¥¦¨ X CHASIDIC INSIGHTS W Joseph stood for. Joseph would be inclined to Egypt. He thus connected all of the Jews with this bury Jacob in Egypt so that Jacob’s merit would consciousness and gave them the spiritual forti-- help the Jews sublimate Egypt. Jacob therefore tude to ultimately leave and elevate Egypt.19 had him take an oath, which binds a person to In our own exile, being connected to Jacob means that a commitment in a way that transcends rational even if we have achieved material and spiritual success considerations. in “Egypt”—as the Jews did in their initial stay in Gos-- (b) As we mentioned, the Jews had to be connected hen—we must remember that Egypt is not our home to an “isolationist” as well in order to succeed in and we must feel the constant, urgent desire to, like elevating Egypt. By taking an oath that he would Jacob, be immediately removed from exile, articulating remove Jacob from Egypt, Joseph bound himself our belief in the messianic redemption and our prayers with Jacob’s consciousness of transcendence from for its immediate arrival.20

19. See ZoharȱŗDZŘŘ؊DZȱȃ ŠŒ˜‹ȱ ŠœȱŠ›Š’dzǯȄȱȱ20. Likutei Sichot, vol. 25, pp. 270-274.

ŭūŭ 626 Genesis 47:30-48:4 VAYECHI

30 For I am going to soon lie down with my fathers, i.e., die, and then you shall carry me out of Egypt and bury me in their burial place.” Joseph replied, “I will do as you say.” He promised, but he did not swear, for he felt that his promise was œžĜŒ’Ž—ȱœž›Ž¢ǯ 31 ˜—Ž‘Ž•Žœœǰȱ ŠŒ˜‹ȱ”—Ž ȱ‘Šȱꛜ•¢ǰȱ’ȱ ˜ž•ȱ—˜ȱ‹ŽȱŽŠœ¢ȱ˜›ȱ ˜œŽ™‘ȱ˜ȱ›Žœ’œȱ Pharaoh’s insistence that he be buried in Egypt. Secondly, since they were under ˜›Ž’—ȱ›ž•Žȱ’—ȱ¢™ǰȱŒ’›Œž–œŠ—ŒŽœȱŒ˜ž•ȱŒ‘Š—Žȱ’—ȱ‘Žȱžž›Žǰȱ–Š”’—ȱ’ȱ’ĜŒž•ȱ for Joseph to keep his word. Finally, he knew that Joseph himself would be more inclined to bury him in Egypt so the merit of his presence could continue to protect ‘’œȱŽœŒŽ—Š—œȱ‘Ž›ŽȱŽŸŽ—ȱŠĞŽ›ȱ‘’œȱŽŠ‘ǯȱ˜ǰȱŠ Š›Žȱ‘Šȱœ˜–Ž˜—Žȱ ‘˜ȱŠ”ŽœȱŠ—ȱ oath to do something needs to remain constantly alert to changing circumstances Š—ȱ™•Š—ȱ‘’œȱœ›ŠŽ’Žœȱ“ž’Œ’˜žœ•¢ȱ’—ȱ˜›Ž›ȱ˜ȱŽ—œž›Žȱ‘Šȱ‘Žȱ‹ŽȱŠ‹•Žȱ˜ȱž•ę••ȱ‘’œȱ oath,14 he said, “Swear to meȱ‘Šȱ¢˜žȱ ’••ȱž•ę••ȱ–¢ȱ›ŽšžŽœ.” So Joseph swore to him. Even though they both knew that Israel was Joseph’s spiritual superior, Israel pros-- trated himself before Joseph in order to arouse his son’s sense of power and grant ‘’–ȱ‘ŽȱŒ˜—ꍮ—ŒŽȱ‘Žȱ ˜ž•ȱ›Žšž’›Žȱ˜ȱŒŠ››¢ȱ˜žȱ‘’œȱ›ŽšžŽœǯ15 Before prostrating himself, he positioned himself to face toward the Divine Presence, which was rest-- ing on the head of the bed, just as it rests on the head of the bed of all sick people, in order to prostrate himself before God while simultaneously doing so before Jo-- seph.ȱ¢ȱ™›˜œ›Š’—ȱ‘’–œŽ•ȱ‹Ž˜›Žȱ ˜œŽ™‘ǰȱ œ›ŠŽ•ȱ Šœȱž•ę••’—ȱ‘’œȱ™Š›ȱ’—ȱ ˜œŽ™‘Ȃœȱ second dream.16 By prostrating himself before God, Israel was thanking Him that all his children, conceived on his bed, had remained loyal to his religious ideals. Jacob Blesses Ephraim and Manasseh 48:1 Joseph’s son Ephraim studied Torah regularly with Jacob in Goshen. When Ja-- cob took ill œ˜–Žȱ’–ŽȱŠĞŽ›ȱ‘ŽœŽȱabove-recounted events, Ephraim went and told Joseph, “Your father is ailing.” So Joseph took his two sons with him: Manasseh, who was 25 years old, and Ephraim, who was 24, to be blessed by their grandfather. 2 When Joseph arrived, Ephraim told Jacob, “Your son Joseph has come to you,” so Israel, in deference to Joseph’s position as viceroy,17 summoned his failing strength and sat up in bed. 3 Jacob said to Joseph, “God Almighty appeared to me in Luz, in Canaan, and blessed me.18 4 He said to me, ‘I will make you fruitful and numerous and, besides the family you already have, I will make of you a nation,’ referring to my then-unborn son Ž—“Š–’—ǰȱȁŠ— a community of peoples,’ referring to the fact that one of my sons already born would be the progenitor of two tribes instead of only one. Although ‘’œȱ™›’Ÿ’•ŽŽȱœ‘˜ž•ȱ™›˜™Ž›•¢ȱ‹Žȱ’ŸŽ—ȱ˜ȱŽž‹Ž—ǰȱ–¢ȱꛜ‹˜›—ǰȱ ȱ‘ŠŸŽȱŽ•ŽŒŽȱ˜ȱ ’ŸŽȱ’ȱ˜ȱ¢˜žȱ’—œŽŠǯȱ ˜ȱž›‘Ž›ȱ˜•ȱ–ŽǰȱȁI will give this land to your descen-- Š—œȱŠĞŽ›ȱ¢˜žȱŠœȱ‘Ž’›ȱ™Ž›–Š—Ž—ȱŽœŠŽǯȂ

14. Likutei Sichot, vol. 25, pp. 270-273, vol. 35, pp. 211-215. 15. Likutei Sichot, vol. 35, p. 214. 16. ‹˜ŸŽǰȱřŝDZşȬŗŖDzȱLikutei Sichot, vol. 35, p. 159. 17. Likutei Sichot, vol. 35, pp. 214-215. 18. ‹˜ŸŽǰȱřśDZşȬŗŘǯȱȱ

ŭūŭ 627 ‡ ‡ƒ FIRST READING

X ONKELOS W ‡ _ n~s¶wq‹n‡ Rq–j”nŒ“p–] p~j¶WÑjŠ‹‡ b nrŠËvÂq‚cчcpŽ rw‡voŽ¯‚ j \rÊqjƒ5 ˆrj Šƒ‡u nŠj‡ j˜n~u j ˆ‡rŽj ju ‡ o–ju˜qj‰ƒu  ‡ˆj r˜rƒjŠ n˜‡oŒ‹q n‡ q–j” nŒ~ j r j–q~ju ‚—qŽ pu z jŒƒ‹u n‡ q–j’p~ƒuŽu ~‡ n nŠ‡‹u n n‡ q–j” nŒjŠ ËQ jŒn¯jƒ_ oº~ j–n¿‚ Op±qŽ jŒºT‹n‡ bq–j’p~‹L o‚w‡nŠ‚rŒj‡ Qq–j”nŒчV pŠo~ ‡ nŽ jƒu ‡ rŒ rm• sƒ‚j‡ sƒ jŒnz—jƒ oƒ~u j–nu‰ 6 Š q sƒ‚j‡ˆrŠ‡j u n sƒ‚‡ o–j˜qu‡ nŠsƒ˜‡u n Š]º q L‡ j‚vn‡]ÑjŠ‹Qp‚‡ o–l ~ vq rÊ j_ qŠË‚w–p¯l~VÑ jÊ jqŠË vŒº ‡ vnŠwº‡ j‚vn‡  sƒ‚ ju˜jŽql q~juƒ–u j•j˜n‡sƒ‚ƒ u ~‹ l ƒu z— 7 ‡qŠl˜q˜‡nŒu r qu’nŒ‡n˜‡oŒju~rŽ l~qƒ c‚ r˜coŒ Rr¸qÅnŒ‡] n~s j¶*‡] nŽl~vqƒ ‹ vr˜rŠl vqŽ¶º j Q~ j–vrÇn‡‹V p‚‡o l~‹a o¯ ~ r j–r~juqqŽ j‰~ n r j–q~juŠo r– ˜ r–j’p~jŠŠ q‡oŒjŠ~ r j–q~ƒ–u ‰ ju sƒju ~ s]rŠ“p–Qp~w˜q–jn¿Ë_¶Ð j p–Op¸q¶T qbqŽ¿“ j p–^ p~j¶ŠWo –‡ r bqŠr ~‡‚˜ n r–j’p~ q–s~ ju ruŒqu˜‚u qu˜ n–r j•ƒu ‹ p rŠ˜‡ou ‹ p vrŠ˜‡_ o¶~ƒQn‚˜Or– j’p~Ðp–] pj¶T‹ r±r‚^ p–j¶j•p~vrƒ‚ r˜L r–j’p~

X RASHI W ‹‡ nŒr z—j€‡u qŠ r ƒu ‰u j np—‡ z Š–n qŒ~s˜~sŠ jƒ r z— j–quq‚‚ p z—sŒ‡ nu q– ˆ‡pŠr ~‡ o n~sƒu‡oŽ j’nŠˆ‡pŠr ~‡ o n~su q sƒ€jƒˆr jŠ‹‡ nrŠ sƒŽu q‚ “ p–r~r‚p z—‚ r‡ r‚‡ n–r€u ‚˜ q o sƒ–jp ju‚u r–jr•jŠƒu ‚u r‰‡nŠ sƒ‚jŠu nŒ ‡‡ nŠˆpŠr j”p~ n˜~rup— z ‡q Žun Œ pu Œ n ru˜jz—q–r’u — p zu Œ n ƒu jŠ sƒŽu p z—– qŒsƒŠj‰u  r‚‡ nu˜j‰qŠ sƒ‚~sŠƒ j ‹— ru z r‚ p–ju j•p~rƒ ‚ r–r j‰n‰˜u p•tŽ pu jŒƒ‚u rŠƒŠl u  sƒuj€pŽ‰u j z—‡n~“ p–r~ru• pŠ Š o s†u nŠ‹‚‡ o qŽ– ru r~jz— sƒu jz—p ju‹ o‚ ˆr junŠju z—o‡u —‡ p z nu˜jqr‡ jƒ“ p–r~rŠ‚u r‡nŽ j‰q‚jŠ‹p pŠ˜‡ ojŠƒu Šu n’l~ ‡ qŽ ru q‡jŽ nŒjuƒ‡u j‚n‡~sŠ  sƒ‡ nŠ sƒ˜‹ u ~n  sƒ€jƒˆr ˜u j jqŠ sƒŒƒu  ~ o‚ ju˜p z—‹— r zu r‚‡ nu˜ j–q•– j ƒu u nuq‚‡’Šnu qp— z ˆr Š j Šqu rl~‡qŠ r ~~ o‚j‡ sŠ jƒ‹‡ nŠrŠ j‰nŽƒ‡u j‚n‡‚—qŽp zu jŒƒ‹u n‡ q–j’p~‡ o†j— nz ˆj sƒ˜ju~Šru p~ ‹‡ n–jsƒƒ‡u r‚jƒ rl~ j–q„ƒu Ž‹ j r˜sƒ~‚pŠ j€q‡u p z—j‰u r‚‡pŽ rjŠ‚ r–j„ pjŠ ‚ r•jŠ j pŽu —‡ p z ’Šnu ‘q q~jƒ‚rŠl qŽu ‚ q q‡jŽ njŠ‹‡ n†r— jzu ‹ qu —‹o z p‚rŠ ‹ p‚‡oŠ˜ l p z—p•u q jŒƒ‚u r‰sƒƒu ‚u r–j•Š n Šq o –˜~ r r”r‡‹— r z ˆj p–pu  sƒ˜rŠl qŽ‚ pu j–qu˜ q–rŠ‡ n˜j‰ nj‰‹u r˜sƒŠj€u jŠt€u q‡jŽ nŒjŠ“ p–r~r‚ ˆj ƒ–u  ru z—sƒr•u q‚jƒ sƒ€jƒ rŒjz—nŽ‚ rŒ r–juŠƒ•s – qŒk~pŽu p z—‹‡ nŒl q– ‹ sƒ•rŒŠ‰ru nŒ‹‡ n–sƒ‰juq‚Œ“n ƒ ‚u pƒ r z—juŠ q†rŽ z—‡n~rƒ z—‡n~Š r‰jƒ ‹‡ nŽrƒu r z—jƒ sƒ€jƒ ‚‹ t~jŽˆj o˜rŠu tj’nŠ– r‰— r{ z—o‡‚u r‡ nz—jŒ~ƒ‚u q‡jŽ nŒjŠ“ p–r~r‚Š–q sƒ€Š‡u † nu q‚jŠƒu Šu ~~ o Šru p~‹‡ n†r— jz ƒ~u j–j•nŽ~sŠ –ƒu —‡ nz oj‰u ~ r j–q~ƒ–u ‰u j ‹o€u j–nu˜sƒŠj•jŽt~jƒ‹rŠƒu j€nŠ ‚p„ jŠ‹‡ nŠr€ jƒ†u p o z—rƒ†p—Š o z r‰jŠ~‡ n{—rŽ jƒ‹‡ n†r— jzu ‚˜ q sƒŒ jz— ‡ n–sƒ•ƒ‡u r‚p— z p”p•‹ p‚rŠ‚r‡ r‚p z—‡ nŽl~– oŒsƒ~jƒ“ p–p~˜ q z—‡n–l  q ‡ n–j†qŒ‡Žn l~—‡ p z ’Šnu ‘q q~jƒ sƒ€jƒu r ’ qu Œ‡ n n~s‡ ju nŽl~qƒ‚p„ jŠƒu rŽ‡ n–jŒr~ jn‰u „ qqŠ ju~‡~ƒ–•˜ q ~‚ q r z—o–l Œ‡ q oj‰u sƒ˜sƒ~ ‡ n˜‡n{— r ˆj ‰ r ~sŠ jƒ qqŽ‰“u j p–p~ju–o•u r n‚jŠ‡nŽo‰‡nŠ sƒ‚jŠˆ‡pŠr r ~ ru j–q‰‡ou nŒ~rŠl qu˜•‡nu qŒ j‚rŒj‰u ‡ nŽ r˜jƒƒ–u ‰u j ˜ quŒ n “ p–p~˜ q–jnu‰‹ p pŠ˜‡ ojŠˆj ƒŒu ‚ r r˜oŒ‡ o–l‚— p z ˆr Œ ju n~jŠ ‡ o–j nj‰u ˜ ruq—‹ z ƒ u ˜˜ ju qu nŒj‰‚u Œru ~‹ q n‡q’u jŠ~‹ q o‚jƒ “ p–p~ ›œ¨š¨Ÿ£3 š ±š¬£°¨š››2ž›ã°  ±ž ‡ ዠ ¨ ¢”Ÿ¢§³£š¦ž£¨²£ªŸ¥²›¨›

X CHASIDIC INSIGHTS W spirituality. dren, to pray for them—even for those who will sin Women, in contrast, being the bedrock of the home, are and be sent into exile!” freed from the obligation of certain commandments so By exhibiting her essential connection to her children, ‘Ž¢ȱ ŒŠ—ȱ ‹ŽĴŽ›ȱ ˜ŒŒž™¢ȱ ‘Ž–œŽ•ŸŽœȱ ’‘ȱ ‘Žȱ œ™’›’žŠ•ȱ Rachel aroused God to reveal His essential connection and material well-being of their families.29 Women thus to His children—the Jewish people—which remains relate to the soul’s essence, which transcends revealed intact even when they sin, thus ensuring that all Jews spiritual experience. will experience the future redemption.30 ǻ‘’œȱ’œȱ ‘¢ȱŠȱŒ‘’•ȂœȱœŠžœȱŠœȱŠȱ Ž ȱ’œȱŽę—Žȱ‹¢ȱ‘Žȱ But now, in light of my request that you bury me in –˜‘Ž›ǰȱ ‘Ž›ŽŠœȱ ›’‹Š•ȱ ŠĜ•’Š’˜—ȱ ’‘’—ȱ ‘Žȱ Ž ’œ‘ȱ the Machpelah cave, it probably pains you that your Œ˜––ž—’¢ǰȱ’ǯŽǯǰȱ‘ŽȱŒ‘’•Ȃœȱœ™ŽŒ’ęŒȱ›˜•Žȱ ’‘’—ȱ‘Žȱ Ž Ȭ- mother did not merit to be buried there, also: So al-- ish people, is designated by the father. This is because though Joseph trusted his father’s judgment complete-- our Jewishness relates to the essence of the soul and •¢ǰȱ‘Žȱ Šœȱ—˜ȱŠȱŽŠœŽȱž—’•ȱ‘Žȱ–ŠĴŽ›ȱ ŠœȱŽ¡™•Š’—Žȱ women are in touch with the essence. Our œ™ŽŒ’ęŒ roles, to him. in contrast, relate to revealed spiritual experience, The lesson here is that students must be bothered by which is primarily man’s realm.) their teacher’s puzzling decisions. Despite trusting the This is the deeper meaning of what Jacob explained to teacher completely,31 they must seek to understand the ˜œŽ™‘DZ teacher’s ways and teachings. “As a man,” he was saying, “I need to be buried in the This is the necessary approach to Torah study in gen-- Cave of Machpelah, a place of revealed holiness. Your eral. Although it is important to trust the wisdom of the –˜‘Ž›ǰȱ‘˜ ŽŸŽ›ǰȱ ’••’—•¢ȱœŠŒ›’ęŒŽȱ‘Ž›ȱ›Žœ’—ȱ™•ŠŒŽȱ Torah’s teachings, that alone is not enough; we must beside me due to her essential connection to her chil-- appreciate and understand the Torah’s wisdom.32

29. Kidushin 29ab; Abudraham, ŽŽ›ȱŽę•’˜ȱœ‘Ž•ȱ‘˜•; Kol Bo 73, beginning. 30. Likutei Sichot, vol. 30, p. 239-240. 31. See Sanhedrin 110a. 32. Hitva’aduyot 5746, vol. 2, p. 312.

ŭūŮ 628 Genesis 48:5-7 VAYECHI

5 Now, your two sons who were born to you in Egypt before I came to live with you, to Egypt, shall be considered mine; Ephraim and Manasseh shall be to me like my own sons, Reuben and Simeon, in that each of them will found their own tribe that will possess its own unique portion in the Promised Land, have its own prince,21 and be mustered under its own banner.22 Thus, in this regard, I am ›Š—œŽ››’—ȱ‘Žȱꛜ‹˜›—Ȃœȱ›’‘ȱ˜ȱ›ŽŒŽ’ŸŽȱŠȱ˜ž‹•Žȱ™˜›’˜—ȱ›˜–ȱŽž‹Ž—ȱ˜ȱ¢˜žǯȱ Žž‹Ž—ǰȱ‘˜ ŽŸŽ›ǰȱ ’••ȱ›ŽŠ’—ȱ‘Žȱ˜‘Ž›ȱ™›’Ÿ’•ŽŽœȱ˜ȱ™›’–˜Ž—’ž›ŽDZȱ’—‘Ž›’’—ȱŠȱ double portion of my estate, serving as the priest,23ȱŠ—ȱ‹Ž’—ȱŒ˜ž—Žȱꛜȱ’—ȱ‘Žȱ order of my sons.24 6ȱ—¢ȱ ˜ěœ™›’—ȱ ‹˜›—ȱ ˜ȱ ¢˜žȱ ŠĞŽ›ȱ ‘Ž–ǰȱ ‘˜ ŽŸŽ›ǰȱ œ‘Š••ȱ ‹Žȱ considered yours; when they inherit their portion of the Promised Land, they shall be included under their brothers’ names as part of their tribes. 7 If you are wondering why I selected you for this distinction, the reason is as fol-- •˜ œDZȱWhen I was coming from Padan Aram, your mother Rachel died on me in Canaan; as you know, I did not bury her in our ancestral burial plot in Hebron, although I could easily have done so, for we were still only a stretch of land equal ˜ȱ˜—ŽȱŠ¢Ȃœȱ™•˜ ’—ǰȱ˜›ȱŘŖŖŖȱŒž‹’œȱǽ•Žœœȱ‘Š—ȱŘśȱ”’•˜–ŽŽ›œȱ˜›ȱŗśȱ–’•ŽœǾȱshort of reaching Efrat, which is not all that far from Hebron. The rain also did not pre-- vent me from bringing her to Hebron for burial, for it was still so dry then that the ground was riddled with potholes. Moreover, I did not even bury her in the city of Efrat itself, but instead I buried her right there, where she died, along the road to Efrat, which is Bethlehem. I know that you do not hold this against me, since you realize that I did not treat your mother in this seemingly disrespectful fashion without reason. But nonetheless, I am equally sure that you resent the fact that she was not buried there and hold me at least partially responsible, since it was through me that this occurred. And now that I am asking you to bury me in the Machpelah cave—thereby highlighting the importance of being buried there—the fact that your mother did not merit to be buried there probably pains you all the more. Therefore, know that I buried her where I did because God commanded me to do so, in order to enable her to later play a pivotal role in the eventual redemp-- tion of our people.25 Furthermore, I knew at the time that not only would she have Š›ŽŽȱ˜ȱ‘’œǰȱ‹žȱŠ•œ˜ȱ’—œ’œŽȱ˜—ȱ’ǯȱ ȱ’œȱ‹ŽŒŠžœŽȱ˜ȱ‘Ž›ȱœŽ•ȬœŠŒ›’ęŒŽȱ˜—ȱ‹Ž‘Š•ȱ˜ȱ her descendants that I have selected you, her son—out of all my sons—to be privi-- leged to father two tribes.”26 X CHASIDIC INSIGHTS W 5 Who were born to you in the land of Egypt before I on it: As we have seen,28 Rachel gave up the privilege came to you, to Egypt: With these words, Jacob intimat-- of being buried for thousands of years in the Cave ed why he considered Ephraim and Manasseh his own of Machpelah for her descendants’ sake. Rachel thus sons. These two grandchildren were born and raised Ž™’˜–’£Žȱ‘Žȱœ™’›’žŠ•ȱœŠŒ›’ęŒŽœȱŠ••ȱ–˜‘Ž›œȱ–Š”Žȱ˜›ȱ in Egypt before Jacob was there and nonetheless grew their children. up true to his ideals. Therefore, he considered them as Ž—ȱ—ŽŽȱ˜ȱœŽŽ”ȱœŽ•ȬŠĜ›–Š’˜—ȱŠ—ȱœ™’›’žŠ•ȱœŠ’œȬ- 27 loyal to him and his ideals as his own children. faction through manifestly spiritual experiences. They 7 I buried her where I did…to enable her to play a are thus required to study the Torah and perform the pivotal role in the eventual redemption of our peo-- commandments every moment—unless they are busy ple. Furthermore, I knew…she would have…insisted earning a living—so that they can experience revealed

21. ž–‹Ž›œȱŗDZŚȬŗŜǰȱŽŒǯȱȱ22. ž–‹Ž›œȱŗDZśŘǰȱŽŒǯȱȱ23. žȱœŽŽȱ‹Ž•˜ ǰȱŚşDZŚǯȱȱ24. Šœ‘’ȱ˜—ȱřśDZŘřǰȱŠ‹˜ŸŽǯȱȱ25. ‹˜ŸŽǰȱřśDZŗşǯȱȱ26. Likutei Sichot, vol. 30, pp. 236-239. 27. Likutei Sichot, vol. 15, p. 435. 28. —ȱřśDZŗşǰȱŠ‹˜ŸŽǯȱȱ

ŭūŮ 629 ‡ ‡ƒ SECOND READING

X ONKELOS W – pŒ~s^½qƒ9‚pÀ vo~w‡nŒ–pŒ~sQ½qƒ‘L oË‡‡] oŽ j¶w˜p~ŠQo~r–j°n‡~ j–ċ_ q½qƒ8 – qŒl~qƒ‘osƒ‡‡oŽ˜ ju ‡Šr o~ r–j{—n‡~r„l qƒ ‡‘ n‚ƒu l~qŠ osƒ‡– qŒl~qƒ ‡o Šu n~ ~ qŒ – PqŒ~s½qƒ‚L p„ r¶‹‡ Qn‚Òk~‡_ nŠwq˜vrŽw–p¯l~‹‚‡Oo ] qŽr¶ƒ‡ Onr~wŠp~T‘oË‡ – qŒl~qƒ~r‰r‚r‡j‡‡Šn q‚‡u n ƒu uŽ~‡ n qŽ ju ƒuŽu n‰ o–rl~qƒ‡n˜rƒjŠqju‰ƒu uŽ n‡ o–r• ‹vo‰l–vrl~vqƒ‡QqŠo~~_ rŽw‹p vr• ~rŠƒ‡u  ou Œ n r–r•j‡Šo~ r–j{—n‡‡oŽ‡ ojƒ ¯^ o·q½qƒ˜Ë L~ j–nŠŠQq‰º‡~ҍ _ p•sO»Œº n ]jvr¿TŠ o~ r–j°n‡‡^ oŽ‡ojƒ10 ‡Ž— ‹‹ ‚u o˜rƒjŠsƒ‚ j˜q‡ ‡ o–r•jƒ‡o„k pŒjŠ Š‡ n‰r‡ – qŒl~qƒ  sƒ‚jŠ ‘‡ ou’q€ƒ j sƒ‚jŠ•‡—qŽ ou z jƒ TŠ o~ r–j°n‡–pŒ~s^½qƒ11 ‹ vp‚rŠ•_ o¶q j‡qƒ‹Qp‚rŠ•_ q±n½qƒƒ‡OrŠ~ o T‹ r˜s~ ~rŠˆ‡j ru’q~‡o„k pŒjŠ‘osƒ‡jŠŠo~ r–j{—n‡ ˜‡‘r ~q r‡j‡‡n˜r‡‡n„l ~~ q r‚jƒ ˜‡ n–r j ‡ V n˜s~‚_ r~ j–p‚‚bo n‚jƒ‡nÊjŠL rÀn’~]Ò чQpŽr’‚s_~–‘ j OoË‡wŠ p~ j Œ n sƒ‚ j˜q‡‘osƒ‡ •‡ ou’q~jƒ ˆ‡rŽ ju 12 Š q ‡n‚sƒu’q~Šq ‡ n€ jƒu ‡ n‚sƒŒ rm• ƒ‡L r¿ j–n¶‹] noŒ‹Qr˜s~‘V oË‡~_ o”˽qƒ Ñvp j–q„w˜~‹ p _ q·‹‡ Qn‚Òk~  sƒ‚‡oƒ j–qu˜˜‡‘r osƒ‡– q jƒu  ~ r j–q~ w˜~ p M‹ p‚‡oŽ j¯w˜p~h‘oË‡ ] qÇn½qƒ13 ‚ r” j–vr~ƒ‡QrÅq~jŠº _ qÊj¯n½qƒ ~rŠ~ rŒju Œn ‚u oŽ‡ nŒ‡nu‹n‡ q–j’p~˜r‡ ‚u oŠ~ rŒjn‚—pu z qŽŒ˜ j r‡ƒŠ j o~ r–j{—n‡ j Ë QŠ~sŒ j°n‚_ p±qŽ jŒw˜p~jƒŠOo~ r–j°n‡Š~ s]Œj²nŒTˎ‡Œ‡ n ¶‹vn n‡^ q–j’p~ ‚u o˜rƒjŠ ‡ o–r•jƒŠo~ r–j{—n‡~ j rŽ‡ nŒ‡nŒ 14 ‡ƒu n q z—jƒ‚oŽ‡u nŒj‡˜‡Šr o~ r–j{—n‡†‡ nz—sƒ~jƒ ËWŽ‡ nŒj‡w˜~Š p bo~ r–j°n‡c qŠ j¯n½qƒ ƒ‡vrŠo~¯Qo·q½qƒŠL o~r–j°n‡‡]Œ‡ n nŒ ~~ r–‡oj„ ƒ‚u jƒ ‹ n‡ q–j’p~~ j r z—‡o–Šq wŠË q QŠ~sŒ j°w˜p~jƒ–‡ OnrÆq‚~º ]‚jƒT‹n‡ bq–j’p~¯~s ^–wŠq˜p¯br½qƒ ‚—qŽ pu z jŒ~ n r z—‡o–Šq ‚u oŠ~ rŒj˜r‡ jƒ ‚— pu z qŽŒ‡ j o–l~‡n‚sƒ‡nŠ ‡ nuŽ nŒ‡ou‰j q~ Ð p–_ rj‡qƒ15–Ë v‰j¶q‚‚Qp±qŽŒ‡ j ¿ƒ‡_ n Orr‡w˜~ p TŠ o¿°‚ n L p±qŽ jŒ¯~s ]– r‡j‡– qŒl~qƒ‘osƒ‡˜r‡ˆ‡j n–rƒu  ~ r–j‰tu ‹ r‚ r–jq~‡n‚sƒŒ rm•‡q˜r‚rl~ƒ u rŠ’‡j u n Tƒ‡rŽ r’jŠ‡^ q˜sl~ºb‰jÀq‚ j˜n‚c– p¯l~‹‡ \n‚Òk~vr‚–L qŒ~s½qƒ‘QoË‡w˜ p~ ~ rŒsƒ‡‡ q nŽ r˜‡n~u j nŒ‡ n˜r‡r„u j r‡j‡• r j”n‡jƒ Š ru‰Œ‡ n n˜r‡• q–j’‡~n r‰l~jŠŒ q  ‡ or‚ ‹Ë_½ q‚wq‡QnËvoŒ‡On˜s~‚] ps–vr‚T‹‡ n‚Òk~vr‚•Or j”n‡jƒ‹] r‚ r–jq~ ‡ o–j•j˜n‡jƒ~‡ur qŒ‡oŠƒu ˜r‡ˆj o–rj‡~r z—‡nu M‹‡ n–rjÂq‚w˜p~ hÐ o–rj‡ Rr–wŠr¿Œ‡ n Wn˜s~Š bo~s·q‚cÐ r~jŠqÁq‚16‚vp» q‚ ‹ r‚ r–jq~‡q˜r‚rl~‹ƒu z—ƒ‡j nŒjz—sƒ‚j ‡oŽ j sƒ€juƒu €u j‡~n ruŒq‡‡oŽƒŽu j‰ƒ•u r j”n‡jƒ s Q–rŠº_· jn‡jƒ•L r j”n‡jƒ‹] r‚ r–jq~‡Qq˜sl~‹_ o¯jƒ‡ OnŒj¯T‹p‚r~^ o–rÇn‡jƒ ~ r j–q~Šq~r z—rŽ k~ “ p–vr~r‚p–_ p•j¶ X RASHI W ‹ p‚‡oŠ lƒ‡ rr‡ˆj sƒŒ jnŠŠ~sŒ j{—nŠ‚p„ jƒ‡ nŒ‡nŠ‚„‹p r—q‡j jzu Š‡ oj‰u ‚ r•jŠu qu˜jnŽjƒ‹ r‰ j–rjŠ z—o•u  nu ‘ osƒ‡‡oŽ˜ ju ~Šp o~ r–j{—n‡~ j–qu‡qƒ ƒ‡‡ nr~ oŽ j’nŠu nŒƒ‡ r–sƒ l~qŠ–q„ r p z—j‰u ƒ‡’ ru q~jŠƒ u ˜ qu jz—nu‡qƒ‹ r‰ j–rjŠƒu ˜~ o”rŠ r~j q~jƒ‹rj r–r‡ ‡ n˜rp—‡ z n’jŠƒu Žu Œ pu Œ‚n rŽ‡ n‰ jz— ˜~ r–j•nŠ~ruq‚Š o~ r–j{—n‡Š~sŒ— j{ u nŒ sƒŽ‡ nŒ‡nu‹n‡ q–j’p~˜ p~  r‰‡o‚oŒ‚pŠu ~‡ o Œ–n pŒ~su‡qƒ‚—qŽp zu Œ ju nŒƒ‡rŽrƒ~u ƒ‚o‡u jƒ‹ n‡ q–j’p~oŒ –Œt‡ ru Œ j sƒ‰juq‚~ o‚j‡u —p z ƒuo n‰jƒ sƒ–ol Š~sŒ— j{ p€pŽ‰u j sƒŽ‡nŒj‡ sƒ–ol  sƒŠ‚ r~ j–p‚‚p„ ru ‚ r‰ r–jnŠ ‡ n‡ƒ~u – j rŽ‡ o~p— z ƒu Šu ~ o ƒ~u j”r‡ ƒu Žu nŒo‰u j q~  sƒŒƒu €u j–q˜j‰u ƒ‡ rr‡˜~Šp ou‰ n{—  ‚ r‰ r–jnŠ Š q‹‡ nŒl –‘ q osƒ‡ z—o•u nƒu ‚ rut˜j‰–u q† jz—ƒu ‡ nƒ–u ~– o q† jz—  q osƒ‡‡‰˜u n q qu nŒƒu ˆj r‰jŠƒ‡ rr‡˜ p~Š‡‰u n j{—‚‚ n rŒj‰r jƒŠ‰ou j{—q‚ju ‡qŠ~~ o Ž‹r p •– r qŒ~su‡qƒ  z—ps•u ‚ q q ƒ–u ƒ‡rŠ‚ r r rŽƒ– j r ruq‚  sƒŽ‡nŒj‡˜—~r z Šs ‰‡o ’Šnu ‘q q~jƒ– sƒ‰juq‚‚—qŽp zu Œ‡ j ‰‚un r‡ r‚ ‹ n‡ q–j’p~jŠ‡ nu˜jŠq€u j–˜‡n n‰sŽ r~jƒƒ˜u ‰ ru ‚– q qŒr~p—‚ z „p ‹ o‰ l–rl~qƒ  q oŠu qu˜jz—n‚jŠŠ‡ n€ r–r‚ˆj r~jŠŒ q ‡ n˜s~Š o~su€‚ q ˆj r~jŠŒ qu q‚ƒ‡rŠ r ‹ n‡ q–j’p~Š‡ n jz—nus• lq‡‡ ju n ƒ–‡u nu˜jŠq€u j–nu˜ƒ‡ r˜s sƒ–j„Š‹q r r• ˆj q~jŠŒ q ‡qŠ~– o pŒ~s‡u qƒ – qŒk~pŽu — p z r‡jŽ nr‰u ‡ n˜r–r”ju‡qŠ o~ ‡ nŽl~rŠŒ~ j Šs ‡˜u n jŠrŠu ’~n sŠ  Šƒ‡ r˜sƒsƒ–j„ ‹q r r•jŠu — p z q ˆj o–rj‡Š o~˜‡Š ou o~r‚‡ n‰sŽ~ r sƒ€jƒs• lq‡‹ sƒŠl qu‹‡ n‚sŠ k~r‚  sƒ z—jŠ‡˜u n jŠrŠu ’nu  sƒˆ‡pŽr ’‚ r p~ j–p~p—‚ z r r z—l Œ q sƒ z—l qŠ‡ nunŠ ‹‡ n–r’u — p z ƒŠu Šru q‚‹‡ n€ ruq‰u ƒu€u jn‡jƒ‹ n‡ q–j’p~jƒ‚—qŽp zu Œ j ‹‡ n–rjŽu ‚˜ q p~ ~ o” sƒu‡qƒ  ‡‚rŠ‡nŠ’ j n{—l‚r”o‡ n~‡nr‚ sƒŒj‰‚u r r z—l qŒ ‹ p‚ru˜p†pŠ sƒ z—r–r‚n‡ q‡o~jƒ‹‡n r–jƒ ƒ‡‰ ru j–nu‹ noŒ‘osƒ‡‹ r~‡n”sƒ‚‹ r•r— zu Žuj —– p z q q~jŠ‹ r˜s~‘osƒ‡

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Š—ȱ œŠŠŒǰȱŠ—ȱ–Š¢ȱ‘Ž¢ȱ™›˜™ŠŠŽȱ•’”Žȱ꜑—who propagate without danger of incurring the evil eye39 because they are hidden from sight underwater—among humanity on earth.”

39. ŽŽȱŠ‹˜ŸŽǰȱŘŗDZŗŚǯȱȱ

ŭūů 630 Genesis 48:8-16 VAYECHI

8 So Israel saw Joseph’s sons and prepared to bless them, but just then, his Divine ’—œ™’›Š’˜—ȱ•ŽĞȱ‘’–ǯȱHe understood that this meant that they were not worthy of being blessed, and therefore asked Joseph, “Who are these sons of yours, whom I thought I knew so well? Why are they unworthy of my blessing? Is it perhaps because they were born and raised in this country, which is infamous for its lech-- ery?”33 In fact, God withdrew Jacob’s inspiration on account of the unworthy de-- scendants that would descend from Joseph’s sons—King Yehu34 and his sons from Manasseh, and King Yeravam35 and Achav36 from Ephraim—but Jacob did not know that his Divine inspiration was withdrawn for this reason.37 9 In order to prove that his sons were worthy of Jacob’s blessing, Joseph replied to his father, “Precisely because the Egyptians are notoriously lecherous, I went out of my way to ensure that the integrity of my marriage be beyond reproach by following the norms dictated in the Torah, even though we have not yet been ˜›–Š••¢ȱ›Žšž’›Žȱ˜ȱ˜ȱœ˜ǰȱŠ—ȱŽŸŽ—ȱ˜’—ȱ‹Ž¢˜—ȱ‘Ž–ǯȱ™ŽŒ’ęŒŠ••¢ǰȱ ȱ‘Šȱ–¢ȱ –Š››’ŠŽȱŒ˜—›ŠŒȱ ›’ĴŽ—ȱ˜žǰȱŠœȱ‘Žȱ˜›Š‘ȱ›Žšž’›ŽœǰȱŠ—ȱ ȱŠ•œ˜ȱ‘ŠȱŠȱ˜Œž–Ž—ȱ ›’ĴŽ—ȱŠĴŽœ’—ȱ˜ȱ–¢ȱŽ—ŠŽ–Ž—ǰȱŽŸŽ—ȱ‘˜ž‘ȱ‘Žȱ˜›Š‘ȱ˜Žœȱ—˜ȱ›Žšž’›Žȱ‘’œǯȄȱ Joseph then proceeded to produce these documents. He continued, “So you see, they are my sons, whom I made sure God gave me in accordance with His highest standards of marital integrity, even though they were born in this licentious coun-- try. Thus, they are truly worthy of your blessing.”38 Joseph then prayed to God to once again grant Jacob the inspiration to bless them, which He did. So Jacob said, “If you would, bring them to me so that I may bless them.” ‹‹ Second Reading 10 Israel’s eyesight was impaired due to old age and he could not see, so Joseph brought his sons near him and positioned them between Jacob’s knees. Jacob kissed them and embraced them. 11 Israel said to Joseph, “I dared not even hope to see your face, yet now God has even shown me your children.” 12 Joseph then withdrew them from between his father’s knees in order to later ™˜œ’’˜—ȱ‘Ž–ȱ˜ȱ ŠŒ˜‹Ȃœȱ›’‘ȱŠ—ȱ•ŽĞȱœ˜ȱ‘ŽȱŒ˜ž•ȱ™•ŠŒŽȱ‘’œȱ‘Š—œȱ˜—ȱ‘Ž’›ȱ‘ŽŠœȱ and bless them. Joseph stepped back from his father and prostrated himself to-- ward him, with his face to the ground. 13 Joseph then took them both—Ephraim with his right hand, to stand at Israel’s •ŽĞǰȱŠ—ȱŠ—ŠœœŽ‘ȱ ’‘ȱ‘’œȱ•ŽĞȱ‘Š—ǰȱ˜ȱstand at Israel’s right—and brought them close to him. ’—ŒŽȱŠ—ŠœœŽ‘ȱ Šœȱ‘Žȱꛜ‹˜›—ǰȱ‘ŽȱŽœŽ›ŸŽȱ‘Žȱ™›’–Š›¢ȱ blessing, which Jacob would convey through his right hand. 14 Israel extended his right hand and rested it on Ephraim’s head, even though ‘Žȱ Šœȱ‘Žȱ¢˜ž—Ž›ȱœ˜—ǰȱŠ—ȱ›ŽœŽȱ‘’œȱ•ŽĞȱ‘Š—ȱ˜—ȱŠ—ŠœœŽ‘Ȃœȱ‘ŽŠǯȱ ŽȱŒ›˜œœŽȱ his hands deliberately, even though he knewȱ‘ŠȱŠ—ŠœœŽ‘ȱ Šœȱ‘Žȱꛜ‹˜›—ǯ 15 He blessed Joseph and said, “May God, before whom my fathers Abraham and Isaac walked, the God who has been my shepherd from my earliest days until this day, 16 and has always sent me the angel who delivers me from all harm, bless the lads. May they bear my name, together with the names of my fathers Abraham

33. ‹˜ŸŽǰȱŗŘDZŗşǯȱȱ34. Řȱ ’—œȱşȱěǯȱȱ35. ŗȱ ’—œȱŗŗDZŘŜȱěǯȱȱ36. ŗȱ ’—œȱŗŜDZŘŞȱěǯȱȱ37. Likutei Sichot, vol. 30, p. 241. 38. Likutei Sichot, vol. 30, pp. 241-247.

ŭūů 631 ‡ ‡ƒ THIRD & FOURTH READING

X ONKELOS W ¯~s _–wŠqËVŽ‡ nŒj‡wq‡ƒ‡a nr~˜‡ bn¯r‡w‡¿‘ vn RoË‡ ~ j–ċ] q½qƒ17 ‡—‡Š— ‹‹ q‡‡n‚ƒu ~‡ l ƒu n —‡ q z o–l~‘osƒ‡~r„l qƒ ‹ z—‡o~jƒu n‡ q–j’p~~ j r z—‡o–Šq ‚oŽ‡u nŒj‡ Š_ qoŒ¹V r˜s~–‡_ nr‚jŠƒ‡Rnr~wq‡Ðs]Œ j˜n½qƒƒ‡L rŽ‡o¶ j –ċq ] o½qƒ‹n‡ Qq–j’p~ ‡ n‚ƒu l~~ q rj‡ ‡ ojƒ‡u n‚sƒŽ‡oju ‹ n‡ q–j’p~~ j r z—‡o–Š qoŒ‚u q˜r‡‚ r~ rl q~jŠ ƒ‡ Qnr~wŠp~‘Ë‡–V o pŒ~sa½qƒ18‚ vp±qŽŒ¯~ j s _–wŠq‹n‡ Qq–j’p~w¯~s v– ‚—qŽ pu z jŒ~ n r z—‡o–Šq ‚u q˜ƒ ruŽu q~jŠ 19 ~ ru~ q ‰~o Š‡r n‚ƒu l~qŠ‘ osƒ‡– qŒl~qƒ ] o~rŒj‡qƒ Ë v¯~s–wŠq QÑjŽ‡ vnŒj‡‹‡_°– n sO‰j¶q‚‚] p„w‡¿‡ n L nr~] o‰w~Ò j Š‚u o z—‡o– q ˆrŽ‡ nŒj‡ƒ—~q z r–j‰tu‡‡ o o–l~ w‹q€jƒ‹QrjŠw‚vp‡ j‚vn‡~º _‚w‹q·‡ nÊjOqr‡T‡nŽ‡ j nÊj^ qr‡T– pŒ~sb½qƒƒ‡ Rnr~ ‡ n–j~rŽ jqr‡– qŒl~qƒ‡ n‚ƒu l~‡ o–rjƒ ‘~ q~jƒ ruŒqjŠ‡o‚j‡~ƒ‚u ‘~~ q rŽ jqr‡ ‚_p‡ j‚vn‡ËQ j–q„ jƒ ºÂ OpÁnŒŠ] q¸j€n‡Ts† rÇq‚ƒ‡^ n r~‹RrŠº~jƒŠL r¸j€n‡ ~º ]‚ ‡o€u jn‡~ r–‡oj„‡ n‚ƒ u ~‹ l q–jƒ‡u €uo jn‡~ƒ‚u ~r‡u qŒjŒqju‡ n†‡nŠu — q z sƒ‚j‡‡ n‚sƒŽjƒu ‚ouŽu nŒ Ð^ o–rj‡RÑj¶M–ËŒ~oŠh~º‚q‚‹Ë]½¶‹ q Wo‰l– brj‡qƒ20 ‹vn‡Ë·q‚w~vÒjŒ – qŒ‡oŒjŠ~ƒ‚u ‚~ q rŒsƒ‡juƒuŽu n‰ o–rƒu  r‡j–‡ˆruŽj ƒu n q z—j‡ qŒ‡oŒjŠŠ o~ r–j{—n‡ˆj o–rj‡ˆj ru ‹ p°_ r½qƒ‚L p±qŽ jŒn‰jƒ‹n‡ Qq–j’p~j¿‹‡ On‚Òk~]Ñ jŒvn°j‡–sOŒ~oŠTŠ o~ r–j°n‡ ‹ n‡ q–j’p~˜‡‡r ƒu n q z—jƒ‚—qŽpu z jŒn‰jƒ‹n‡ q–j’p~ju‰ 21 Š o~ r–j{—n‡–qŒl~qƒ ‹‚—qŽ pu z Œ j rm• ‘ OoË‡wŠ~ p TŠ o~ r–j°n‡–pŒ~s^½qƒ ‚ vp±qŽŒ‡ j _ oŽ j’nŠ‹n‡ Qq–j’p~w˜p~ ~ r–jŒ‡oŒ~ o‚‡nƒ˜‡ n~rŒ~ rŽ~~ l ‚‘r osƒ‡jŠ wŠ~‹ p Op‰ j˜p~‡] n¯o‚jƒ‹ Op‰rÁnT‹‡ n‚Òk~‚^ r‡ r‚jƒ˜Œ‡L o Qn‰sŽ~‚ vr _ o n‚ ~ r j–q~jŠ sƒ‰ j˜q‡‡ n˜‡nƒ sƒ‰u j jqjur‡‡ q ˆrŠj ˜‡ nr‚j‡~rŽ l~qƒ  sƒ‰ j˜q‚rl~u q чL p q~wŠqQq q~‹_ p‰j¯VÑjŠ‡ nÊa q˜rŽ‡YnŽl~vqƒ22‹vp‰‡o˜s vl~“ p–Qp~ ˜‡ n‡ojŽ‡u n ˆ‡j r ~Š q q–‡ nu˜q‡ •q rŠm ‡ n˜ƒu rjƒ‡u n˜sƒŠj”nu‚ r~ r–sƒŒk~~ p r‡nŒ ’‡ vnÊj¯q•jº‡Qn¶j–q j¶‡O n–sŒk~vr‚] q½ nŒT‡ nÊj bq•rŠ–^ p¯l~ – qŒl~qƒ‡n‚sƒŽjnŠs• lq‡~r–j•ƒu  49:1 ‡ q–rj‡ ˜u n ‡r sƒ‰jŠ‡ƒuo q l~qƒƒu z—ruŽ qu‰ j˜n~ ‚ r‡] n·q~jƒTº’ jvr~o‚– pŒ~sR½qƒƒ‡L rŽr¶wŠp~sQ•lvq‡~_ r–j•n½qƒ ‡‡– ‹‹ ~r‡u qŒsƒ‡‘sƒjusƒ‰ j˜q‡ ‹‡ vnŒr½ q‚˜‡_ n–l vq~j¶‹Qp‰ j˜p~~_ r–j•n‡w– p¯l~˜V o~‹Op‰rŠ

X RASHI W  q ~‹ q p‰ jz— ‹ p‰ jz—nƒ–u jr•‹n‡ q–j”Œ nu ŒŠ n o~ r–j{—n‡‡oŽ j ƒŠu kp‚ ‚u r‰rŒ j˜ƒu sƒŽju z—~s–ŠqoŒ‚u rŒ‡ n–k‚ƒ‡ nr~‡q ˆsŒj j˜nu‡qƒ ‚ r–o˜j‡r p~•pŠ  o ˆr Š‚ j p‡ j‚ nu˜~‡‚ n z—rŒu Œ‹ q p‰— jz ˆ‡r p ~Š q q ~ ƒ‚u ‹ qu€ – sƒ‰juq‚~ƒ‚u — p z ‡˜u n jqr‡‡nŽ‡ j ˜un jqr‡   sƒr‡ ju ˜~‡ p nƒoŠƒ j sƒjŒnz—ƒ€u j–r‚p z—j‰u ‡˜u n jz—q•jƒ‡u nu j–q ju ˆ‡r p ~Š q q ƒu Žu Œ pu nŒ˜~ o”rŠ sƒ jn€‡u n˜rp— z Šu r j€n‡~ƒ‚‹u q€jƒ‹ rjŠ‚p‡ j‚n‡ – q€ r jƒ‹ p‚rŠ€ƒuo qj„ n‚jŠ‹ p‚‡ o˜sƒ‡nŠ j ‰ru ƒu Žu j ‰ qu j˜nŽ‹ p‰—‡ jz o z—jŽ q~ s†•u r q‚ƒ‡ n r~‹ rŠƒ~u jƒ sƒr‡Šq Ž‚o p{— sƒ~ƒ‚u ˆj ƒ–u  ru z—sƒr•u q‚p z—  q ~‹ q p‰ jz—– o ~– q r ru  ruj€pŽ‰‚u j rŒr jŠŒ‡ n oŠ‰u j s• lq‡ ˜ p~Š‡ n jŽq‡u — p z ƒu Žu Œ pu nŒ˜~ o”rŠqt z—sƒ‚j‡‡ n˜rp— z ƒu Žu Œ pu ŒŠ n u q j€n‡  sƒ— z jŠ‹ p‰ jz—ƒu ‹‡ n•rŠl ‡oŽ jz—ƒ‡rŽruƒŠu † ju ‡u n p z—‚ r–sƒ‰juq‚~ƒ‚u ‹ n‡ sƒu€‚~ q sŠŒ‚ j p‡ j‚n‡ sƒ j–q„jƒŠ~ o r–j{—n‡jŠ‚ r–sƒ˜ u ŒqŠ‡ou ƒ“ n p–r~r‚ ‡‰u n ~ r–j•nŒu qu‹‡ nŒsƒu sƒŠ z—p‡‚ ou j–q‚jƒ sƒŒƒu €u j–q˜j‰~u ƒ‚•pŠu o ‚Œ ru q ‡ nŒlq‡u p z—j‰u sƒŒ jz—ƒu sƒjŒnz—˜~ o”ju~Šou qŒ j˜n‡‹rŠ sƒr‚Š‰ru ‚ r•jŠu q l~‹‡ n•rŠl qŠ‡qŽ r’jŠ‡ q~jŽ sƒ{—˜‡ nz—ru˜‹ p‰— p z sƒŒo˜‡nz—ju˜ ~ ruq‚Š o~ r–j{—n‡ˆj o–rj‡ˆr ju• sƒŠr‡u ~ q pŒoju q o–r‡ƒ j sƒjn€ju ‹ p‰— jz sƒjrjŠ sƒ•jŠp  z—‡n~ ‚ rŒj‰p— z ƒ u ”u j q–j‡ˆj p–pu‹ p‰ jz—  sƒŽjnŠ z—‡n~–qŒ~s‡ jƒ‹ r˜r‰ j–nju‹o‰ j–rj‡ ƒ‡rŽru˜~p ˆj o–rjŠ ‚ r{— rp—ƒ z r{— o ‡uq Œ n ‡ n–sŒ k~r‚qu‡Œ‡ n ˜un j q•rŠ–p z—l~  r p~ ‹ n‡ q–j’p~˜~‹p p{—ru‡qƒ ‚— p zu qŽ jŒn‰jƒ‹n‡ q–j’p~j‰u ‹‡ n‚sŠ~ k ˆr jŒn{—j‡ ƒ‡’‡ n o–jŒn~juƒ‡ nr~”‚r r‡ r‚p z—– o ~– q r ru‡ n–sƒŒk~‚ o{—l qŒ ˜‰tŽl q qu ƒu ‹‡ nŠr€ juqusƒŒ‡ nu j•q‚jŠ ‚—qŽ p zu Œ‡ j oŽ j’nŠ  sƒ˜r‰ j–nju ‹ p‰rŠ‚ r‡nu€ q~jƒ‡‡ n˜rŠu n’ j˜ƒu n˜rŒj‰r ~‡‚ n ‡˜u n jz—q•jƒ‡u nu j–q ju  q o–sƒ† ‚ ru˜q~p—‡ z n’jŠˆr Š‡ j ˜un q˜rŽ‡nŽl~qƒ  ‹‡ n~‡n{—jŽu q‚ Š‡ n j˜n‚jƒ‚rŽ‡ n‰— jz ƒu Žu Œ pu Œ‚ n r•jŠu qu˜jnŽjƒ“• ou ‚˜ q ~˜p sƒŠu q€jŠ z—o•u nu – o•u r nu˜p— z ‚rŠl qŽˆr Š‡ j nu˜q˜rŽ‡nŽl~‹q€ jƒ‡ n˜r–ƒu j•nu•ou q j˜n‚jŠ ‹‡ n–o l~‹‡ n–r ju–oŒsƒ~ – p z—l~‘ osƒ‡˜ sƒŒj”q˜ p~jƒ– qŒk~pŽu p z—‹ p‰— jz sƒ„ sƒ„‡ o~jƒ‚u ru

¢œž£ª®°¢Ÿ¬³Ÿž¡«§£¦ž´œ£š¥§£¦ž´›¦¥¬³Ÿž£ X CHASIDIC INSIGHTS W 19 But his younger brother will become greater than ̞Ž—ŒŽȱ ˜ž›ȱ œž››˜ž—’—œǰȱ ˜ȱ ’—›˜žŒŽȱ ‘Žȱ ›ž‘œȱ ˜ȱ he: As we have seen,47 Manasseh represents our obliga-- Judaism to the world, to transform what is dark and ’˜—ȱ˜ȱ™›˜ŽŒȱ˜ž›œŽ•ŸŽœȱ›˜–ȱ‘Žȱ—ŽŠ’ŸŽȱ’—ĚžŽ—ŒŽœȱ evil into something Godly and good. Manasseh corre-- of our surroundings (and our own inner baseness). sponds to the call of “turn from evil,”48 Ephraim to the Ephraim, in contrast, represents our obligation to in-- call of “do good.”49

47. —ȱŚŗDZśŘȬśŗǰȱŠ‹˜ŸŽǯȱȱ48. œŠ•–œȱřŚDZŗśǯȱȱ49. Psalms, loc. cit.

ŭūŰ 632 Genesis 48:17-49:1 VAYECHI

‹‹ Third Reading 17 When Joseph saw that his father had placed his right hand on ‘Žȱ‘ŽŠȱ˜ȱ™‘›Š’–ǰȱ‘Žȱ Šœȱ’œ™•ŽŠœŽǰȱœ˜ȱ‘Žȱ•’ĞŽȱ‘’œȱŠ‘Ž›Ȃœȱ‘Š—ȱ’—ȱ˜›Ž›ȱ˜ȱ move it from the head of Ephraim on to the head of Manasseh. 18ȱ—ȱ ˜œŽ™‘ȱœŠ’ȱ˜ȱ ‘’œȱ Š‘Ž›ǰȱ ȃ˜ȱ œ˜ǰȱ –¢ȱ Š‘Ž›ǰȱ ˜›ȱ ‘’œȱ’œȱ‘Žȱꛜ‹˜›—Dzȱ place your right hand on his head.” 19 His father declined and said, “I know, my son, I knowȱ‘Šȱ‘Žȱ’œȱ‘Žȱꛜ‹˜›—. He, too, will become a nation, and he, too, will rise to greatness through his ŽœŒŽ—Š—œȯœ™ŽŒ’ęŒŠ••¢ȱ ’Ž˜—ǰȱ ‘˜ȱ ’••ȱ ’—ȱŠȱ–’•’Š›¢ȱŸ’Œ˜›¢ȱŽŸŽ—ȱ‘˜ž‘ȱ greatly outnumbered.40 But his younger brother will be greater than he, for his descendant Joshua will lead our people in their conquest of the Promised Land and instruct them in the teachings of the Torah, and the renown of his same de-- scendant, Joshua, will spread and ꕕȱall the world’s nations when he makes the sun stand still.”41 20 On that day, he blessed them and said, “With your names shall the Israelites invoke God’s blessings on their sons, saying to them, ‘May God make you like Ephraim and Manasseh,’ ” mentioning Ephraim’s name before that of Manasseh. ¢ȱ‘ŠŸ’—ȱ–Ž—’˜—Žȱ™‘›Š’–ȱꛜǰȱ ŠŒ˜‹ȱŠŸŽȱ‘’–ȱ™›ŽŒŽŽ—ŒŽȱ˜ŸŽ›ȱŠ—ŠœœŽ‘ȱ’—ȱ all tribal enumerations42 and in the tribal marching order.43 21 Israel then said to Joseph, “I am about to die, but God will be with you, and He will bring you back to the land of your fathers. 22 Moreover, ’—ȱŒ˜—œ’Ž›Š’˜—ȱ˜›ȱ¢˜ž›ȱŽě˜›œȱ’—ȱ‹ž›¢’—ȱ–ŽǰȱI am giving you, too, a specially designated burial place, in the city of Shechem44—this land inheri-- tance being one portion over and beyond what you will receive on an equal par with your brothers—which I conquered from the Amorites with my sword and bow.”45 Jacob Blesses His Sons ‹‹ Fourth Reading 49:1 ŠŒ˜‹ȱ˜›ŽœŠ ȱ‘Šȱ‘Žȱꗊ•ȱŽŽ–™’˜—ȱ ˜ž•ȱ˜—•¢ȱ˜ŒŒž›ȱ thousands of years in the future, delayed by the misdeeds of the intervening gen-- erations. He thought that if he would tell his sons about this, it would encourage them to urge their progeny to refrain from misbehavior and to augment their per-- ˜›–Š—ŒŽȱ˜ȱ˜˜ȱŠ—ȱ™˜œ’’ŸŽȱŽŽœȱ’—ȱ˜›Ž›ȱ˜ȱ‘ŠœŽ—ȱ‘ŽȱŽŽ–™’˜—ǯȱЎ›ȱŠ••ǰȱ ŠŒ˜‹ȱ‘ŠȱœŽŽ—ȱꛜ‘Š—ȱ‘˜ ȱŠȱ—ŽŠ’ŸŽȱŽŒ›ŽŽȱŒ˜ž•ȱ‹Žȱœ‘˜›Ž—Žȱ ‘Ž—ȱ‘ŽȱŽ—Žȱ ‘Žȱ˜›Ž˜›Š’—ŽȱœŽŸŽ—ȱ¢ŽŠ›œȱ˜ȱŠ–’—ŽȱŠĞŽ›ȱ˜—•¢ȱ ˜ȱ¢ŽŠ›œǯȱ Žȱ Šœȱ—˜ȱ ˜››’Žȱ that his sons would become disheartened upon hearing that the Redemption was –’••Ž——’Šȱ˜ěDzȱ‘Žȱ”—Ž ȱ‘Ž–ȱ˜ȱ‹Žȱ›’‘Ž˜žœȱŠ—ȱœ›˜—ȱ˜ȱŒ‘Š›ŠŒŽ›ǰȱŠ—ȱ Šœȱ‘Ž›ŽȬ- ˜›ŽȱŒ˜—ꍮ—ȱ‘Šȱ‘Ž¢ȱ ˜ž•ȱžœŽȱ‘’œȱ”—˜ •ŽŽȱŒ˜—œ›žŒ’ŸŽ•¢ȱŠ—ȱ”ŽŽ™ȱ’ȱ˜ȱ themselves in case their progeny would not be able to cope with it.46 Jacob there-- fore then called for his others sons and said, “Assemble yourselves, and I will tell you what will befall you at the End of Days.” But God did not want Jacob to divulge this information, so He withdrew it from him.

40. Judges 7-8. 41. ˜œ‘žŠȱŗŖDZŝȬŗŚǯȱȱ42. ǯǯǰȱž–‹Ž›œȱŘDZŗŞȬŘŗǰȱŝDZŚŞȬśşǰȱŽŒǯȱȱ43. ž–‹Ž›œȱŗŖDZŘŘȬŘřǯȱȱ44. ŽŽȱ ˜œ‘žŠȱŘŚDZřŘǯȱȱ45. Above, řŚDZŘŜǯȱȱ46. Likutei Sichot, vol. 20, pp. 228-231.

ŭūŰ 633 ‡ ‡ƒ FOURTH READING

X ONKELOS W 2 ƒŠ‡u nu q•jƒs• lq‡‡oŽ ju ƒu rŒjz—ƒu ƒu z—ruŽ qu‰ j˜n~ ‹vp‰‡nl~Š_ o~r–j°n‡wŠ~º p Q jŒn¯jƒsL•lvq‡‡] oŽ¶º j Q jŒn¯jƒº_”jvrÇn‚  oƒ~u j–Š sƒ‰ƒu ~ l o~ r–j{—n‡Œn q’jŠƒ~u ‚ rƒl‚ˆrj Š‡ nu’j•ru˜ z—‡o–jƒ‡nŠ‡o  ju˜q~‡ n–j‰tu – p˜_p‡ƒ˜ j Qo~j°– p˜_p‡‡L nŽË~˜‡] n¯~o–jƒ‡ Qn s¿‚ rÊOq~‡ n–s]‰j¶T oº~– j 3 ~ r˜ƒ–‡u o‰ ju‡ n•rŠm ~r˜rŠ˜ ju qu nŒjŠ‡o„ r  ru˜jŠq„ l~Šu q q ~ r˜ƒ‰u jŠ qŒƒu ~r˜juŽ t‚ju‰ „_ r~ч L nr~‡] oj¿j¯nŒr˜‡QnŠr‡¿–_ n Oq˜ËÊwŠq~T‹n‡ bqÁq¿„q ^Å q 4„vr ~rŠ‹q–ju~‡ur qŒ‰~j ‚r ˆ‡j ru’q~Šom•rŠ ‡ o–l~qu ˜~ n rŠ –‡ nu˜q‡•rŠm r˜‡oŽl‚ q~  o‰ ju ˆj ƒu ~‡ l oju‰ jz—nŒ ˜‡~ ou ru˜j•oŠ j ’‚vrŠr‡_ nº”j‡ rÊjŠQqÀ n ~ ru˜j•oŠ‡ j n–ju‡n‡ƒu ƒu — nz Š~ j ru˜jŠo l~ ‡ n–run€u ‡ n–jq€u ‡ n q~‡nƒoŠƒ j sƒ jŒnz— ‹ vp‚‡o˜s v–o‰ jŒQrŒr ‡_ oŠj¿‹‡L n q~‡QnƒoŠjƒË_ jŒn¯5 ~ r–ƒu j€ƒu rl sƒ‚ j˜ƒu r˜sƒ u˜q–l~qu X RASHI W  sƒ jŒnz—‡ rƒ”u ‡Š j q ˆ‡r nu˜ j–q‰j„‹n~‡ rƒ”u ‡ j {— p–p ‚ r~–~ r sŠu — p z sƒŠu —‚ p z rŽ sƒ z—~n–‚’ru n†~‡‚ n ‡ nŽ sƒ~˜‡ nz—~o–jƒ ƒ–u jŒ~s‡u qƒ‘ osƒ‡Š qjƒ‹p‰—Š jz ˜q q ~‚ q r”oju‹‡ n q~‡nƒoŠ jƒ s– oŒ‡Š n sƒ~‡ n˜~r” rŒ sƒŒj‰‡u n sƒ‰u ‡ nŽ sƒ~ƒ‡ rŒr‡u Œ‡ n n–p• ‹ n~"‹‚‡ o Œn ƒ‚o€u j–q‚qŽƒ j ƒ‰u Š‚ j ru˜qjƒ sƒ€jƒƒ‡ n r~Š~p z—‡n~ ˜ sƒ‡j‚nŠ r˜‡n‡r‚‡ƒ~u r–˜ o~—– j{ p˜p‡‹‡ nŽ sƒ~‡ o~jŠƒu ‹‡ nŽ sƒ~  sƒ˜r€‡ n–l‚quƒŒ‡u ‰u n jn‚~Š‡s o–l‚‚ rƒ‚u ‡ j sƒ~ oƒ~u j–– qŒ~s u˜ „– r p˜p‡ jƒ ‹ n‡q’u ‰ qu ˜ƒ~‡u n{—jŽsƒ z—jŠ‚rŽu t‚ j‰nuˆ‡r p ~Š q –q p˜p‡ ‚ rŒoŠ— jz r˜r~jŽ—‚ n{ r˜j‡r‚~Š‡s o–l‚˜ sƒ r’— jzu q‚‡oŽ ju– qŒ~s˜‹ u n~ ‡ nj’q‚jŠˆr Š‹ j q–r€‡ nŒƒu  sƒ‰u jŠ qŒjŠ„s pu˜n‡jƒ sƒŒj‰˜u ƒ‰u jŠ qŒju  sƒ€jƒ‚’ ru jŠn„‡ oŽ˜ ju p~jƒ‚ r‚jŠn‡ oŽ˜ ju ~–p qqŽ~ƒ‚u jƒ– qŒk~pŽu p z—  ru˜ j–q‚Œ– n p z—l~‚rŠ r‚puq‚jƒ„q q’u q‚ ‹ n‡Œ qu ‰„ qu q q’u Š‚pŠu ~ o ‰ru ‹‡ nŠ sƒj€u ‚‹ q p‚‡o l~‡oŽ j’nu‹‡ n–ju qjŒƒ‡u ‚~r Šs ƒŠu ƒu j„ƒ–u r‰—— r{ u n‡ ‹ r˜r”ƒ–u jŒnŠ ‹‡ n–l‚ qŒjŒq‚ƒŠu Šru ‚‹ q n‡Œ qu ‰ qu ˆr jqq‰˜u sƒ~ j–q‚jŠ ‹ p‚‡nl~‹r~ r–j•u — p z ‹‚‡ o nƒoŠƒ j sƒjŒnz—ˆj r j–r‰Šu q ‹ p‚oŒ ƒ‡u r‚p— z ƒŠu Šru ‚˜ q sƒ– j˜n‡u ‚Š q ‰Šru s†u Š‚ n pu j–qu˜Š~q – q˜sƒ˜Šu q~ˆj r‰jŠ ~ƒ‚u  rŒr ‚r ‡n”–Š j —p z sƒ„˜ƒŽu Œru ~ t  rŒr ‡oŠ ju‰ ‹‡ n q~ ‡ oju‰ jz—nŒ r˜‡nŠ‡ r nu‰" ru˜j„q r’–u p z—l~„ q q’u ‚q ƒ‚u qŒƒu ˆr Š˜ j sƒ‡ƒ~u j– ‹ pu˜q~jƒ~‡‚ n sƒŠu —˜ p z ƒŽu Œ ru ~ t sƒ„~‡‚ƒ n r{—˜ o ‰qu j–nu nŒ‹ p‰‡ o‡nu ~‡ n‚jƒ‡ nƒ”u ‡Š j ‚q rŠ rp—‹ z —o z sƒ˜sƒ~ ˜ru jŠqŠu „ n ~r ˆ‡r nr~ ‘‡u r  qu q‚ n‡q„‡oŠ‰u j sƒ z—jŠ‹ p‚‡ o˜s– o‰ jŒ ƒu Žu pŒ‡o‚‚u r˜sƒ~‹ pu˜jqŒl ‹— o z „ q q’u ‡ nƒ”u ‡Š j ‚q rŠ sƒ˜ sƒ‡j‚nŠ‚u ‰ru j–q‚ r‡ r‚p z—‚rŽ‡ n‰— jzu q‚ ‹ p‚‡ o˜s– o‰ jŒ– o ~– q r ru ~ rŒƒ u jŽ qu˜–‡‰Œ‡ nŽrƒj‡ sƒ z—jŠnu ƒu Šu n~jƒ ru˜q’u ƒ•ru Ž sƒŠu t‰ jƒ‚rŠ jqŒjŠ sƒŒl† q ˆj r‰‡n’jŠ~ƒ‚–u r ru ˆj n‡ q˜s–s‰Œ j  sƒŒj‰u rŒr ‡oŠ j‰nu rŒj”qƒ€l‚ru Ž‹ r˜ r–ƒ€u Œ“ j p–p~ju  sƒŒl q†jƒ ru˜q’u sƒ‡j”p jƒ“ qŒr• sƒ‡j”p ƒ•ru Ž‚r‡‚– r r r sƒ z—jŠ‚r‡ r‚  sƒŠj•jŽt~Šp z—‹ƒu €u j– qu˜ƒ‚p„u jƒˆj n‡ q˜s jŠsŒƒu Š q sƒ˜sƒ~‹‡ n‡n”u Œ qu —‹p z —Šo z q ‰ru jz—nŒ sƒ z—jŠ‡ nƒ”u j‡‚† ru qŒjŠ Š‚ q pŠk~‹ p n~ sƒŠ‹‡ nŒsƒ‚ ou j–q‚jƒ‡ nŽ‡ njƒu ‡ nrjŠ‡ oj‡

¢£¡£Ÿ›§³¥”¢£ ¦´£³š²› œ«§£¦ž´œ›¦±§£¦ž´£›š”¦šŸ¨³¢¥§³Ÿ¥¨ž£¬³£Ÿš£¬³Ÿž£ œ ¢¦š± ¡£ X CHASIDIC INSIGHTS W wise, and these additional merits might well have has-- of redemption from Jacob. tened the redemption. Nonetheless, knowing when the Redemption was to occur would have bolstered their Alternatively, Jacob knew that had the Jewish people Žě˜›œȱ ȃ›˜–ȱ ’‘˜žǰȄȱ œ˜ȱ ˜ȱ œ™ŽŠ”ǰȱ Š—ȱ ‘Ž¢ȱ ˜ž•ȱ merited, God would have them led directly into the not have had to call upon their own latent powers of Š—ȱ ˜ȱ œ›ŠŽ•ȱ ŠĞŽ›ȱ ‘Žȱ ¡˜žœȱ ›˜–ȱ ¢™ǰȱ ’‘˜žȱ dedication to the same extent in order to persist in their having to go through the desert. According to the 64 –’œœ’˜—ǯȱ‘’œǰȱ’—ȱž›—ǰȱ ˜ž•ȱ‘ŠŸŽȱ—ŽŠ’ŸŽ•¢ȱŠěŽŒŽȱ Zohar, such a redemption would have been uncon-- the nature of their dedication to their Divine mission, ditional and eternal, like God Himself; no exile could Š—ȱ‘Ž›Ž˜›Žȱ ˜ž•ȱ‘ŠŸŽȱ•ŽœœŽ—Žȱ‘ŽȱŽěŽŒȱ˜ȱ‘Ž’›ȱ have followed it, and their entry to the Land of Israel Žě˜›œǯȱ‘Žȱ›ŽŽ–™’˜—ȱŽŠ›—Žȱ‹¢ȱ‘Ž’›ȱŽě˜›œȱ ˜ž•ȱ would have been the beginning of the messianic era, therefore not have been complete, for in order for the “the End of Days.” On a deeper level, then, it was this Redemption to be absolute and eternal, it has to be scenario of the “End of Days” that Jacob wished to brought about by dedication to the Divine mission that reveal, thereby inspiring his children to behave righ-- is likewise absolute and eternal, able to withstand all teously so they would expedite the redemption—per-- the tests of exile on its own—including the test of not haps causing it to occur in their own lifetime. knowing how long the exile will endure. As for the fact that this knowledge would adversely Jacob understood this, of course, but he wanted his de-- ŠěŽŒȱ‘ŽȱšžŠ•’¢ȱ˜ȱ‘Ž’›ȱŽě˜›œǰȱŠœȱŠ‹˜ŸŽǰȱ’—ȱž›—ȱŠȬ- œŒŽ—Š—œȱ ˜ȱ œ™Ž—ȱ Šœȱ •’Ĵ•Žȱ ’–Žȱ ’—ȱ Ž¡’•Žȱ Šœȱ ™˜œœ’‹•Žǰȱ fecting adversely the quality of the redemption, Jacob ŽŸŽ—ȱ’ȱ‘Žȱ‘Ž•™ȱ‘Žȱœ˜ž‘ȱ˜ȱ˜ěŽ›ȱ‘Ž–ȱ ˜ž•ȱ–ŽŠ—ȱ perceived his sons to be on the same spiritual level as ‘Šȱ‘Ž’›ȱ›ŽŽ–™’˜—ȱ ˜ž•ȱ—˜ȱ‹ŽȱŠœȱ˜Š•ȱŠ—ȱꗊ•ǯ63 he was, having already completed their Divine mis-- ˜—Ž‘Ž•Žœœǰȱ ˜ȱ’—œ’œŽȱ‘Šȱ‘ŽȱŽŽ–™’˜—ȱ‹ŽȱęȬ- sion, so the issue of summoning their latent powers nal, and therefore withdrew the knowledge of the date was irrelevant.

63. ǯȱŠ‹˜ŸŽȱ˜—ȱřřDZŗřȬŗŚȱȱ64. řDZŘŘŗŠǯȱŽŽȱEiruvin 54a; Shemot Rabbah 32, etc.

ŭūű 634 Genesis 49:2-5 VAYECHI

2 So instead, he said, “Gather together and listen, sons of Jacob, listen to your fa-- ther Israel, and I will tell you about the future events that will befall your progeny.50 3ȱŽž‹Ž—ǰȱ¢˜žȱŠ›Žȱ–¢ȱꛜ‹˜›—ǰȱ–¢ȱœ›Ž—‘ǰȱŠ—ȱ‘ŽȱŸŽ›¢ȱꛜȱseed of my viril-- ity since I had no seminal emission before conceiving you. As such, you should receive all the privileges of primogeniture. However, because you interfered in –¢ȱ™›’ŸŠŽǰȱ–Š›’Š•ȱŠěŠ’›œǰ51 I am denying you the privilege of becoming the pro-- genitor of two tribes.52 Furthermore, because of your meddlesome behavior, I am likewise depriving you of two additional privileges that also should have been ¢˜ž›œȱŠœȱ‘Žȱꛜ‹˜›—ǯ53 You should have been foremost in rank by becoming the progenitor of the priestly tribe and foremost in power by becoming the progenitor of the royal line of kings. 4 But you showed yourself to be impetuous as running water by allowing your indignation to compel you to act impulsively, and this propensity to exhibit anger ˜ Š›ȱ˜‘Ž›œȱ›Ž—Ž›œȱ¢˜žȱž—ęȱ‹˜‘ȱ˜›ȱ‘Žȱ™›’Žœ‘˜˜ȱŠ—ȱ˜›ȱ‘Žȱ”’—œ‘’™. Re-- gardless of the people’s faults, the priest must always seek to bless them out of his great love for them;54 likewise must the king always feel responsible for his sub-- “ŽŒœȂȱ Ž•Š›Žȱ˜žȱ˜ȱ‘’œȱœŽ•ȬŽěŠŒ’—ȱ‘ž–’•’¢ǯ Therefore, you will not be foremost in either of these areas; the priesthood will eventually be transferred to Levi55 and the kingship to Judah. You exhibited just such anger when you moved my bed ›˜–ȱ’•‘Š‘ȂœȱŽ—ȱ˜ȱ¢˜ž›ȱ–˜‘Ž›Ȃœǰȱ‘Ž›Ž‹¢ȱŒ˜––’Ĵ’—ȱŠȱœ’—ȱŠœȱž—Œ˜—œŒ’˜—Š‹•Žȱ as if you had mounted your father’s bed. In doing so, not only were you implying that I had acted improperly, you were also implying that God had misplaced His trust in me. Thus, you then profaned the Name of God, whose presence resided over my bed. I know that you have repented56 and confessed57 for this misdeed, but nonetheless, žŠ‘ȱ‘ŠœȱŽ¡‘’‹’Žȱ‹Ž‘ŠŸ’˜›ȱ‘Šȱœ‘˜ œȱ‘’–ȱ˜ȱ‹Žȱ‹ŽĴŽ›ȱœž’Žȱ˜›ȱ‘Žȱ”’—œ‘’™ǯ58 5 Simeon and Levi acted as partners in crimeȱ’—ȱ™•˜Ĵ’—ȱ˜Ž‘Ž›ȱŠŠ’—œȱ‘Žȱ’—Ȭ- habitants of Shechem59 and against Joseph.60 Their skill withȱ ŽŠ™˜—œȱ’œȱŠȱŒ›ŠĞȱœ˜Ȭ- len from Esau, who was blessed by my father to live by the sword;61 such behavior ˜Žœȱ—˜ȱ‹Žęȱ–¢ȱœ˜—œ. Wherever they went, they used weapons of violence.

X CHASIDIC INSIGHTS W ’—ŒŽȱ‹Ž˜›Žȱ ŽȱŠĴŽ–™ȱ˜ȱ›Žę—Žȱ‘Žȱ ˜›•ǰȱ Žȱ–žœȱ than we do merely to survive exile. Jacob therefore take measures to ensure that we are immune to its wished to give precedence to Ephraim. Ž–™Š’˜—œǰȱ ˜œŽ™‘ȱ —Š–Žȱ ‘’œȱ ꛜ‹˜›—ȱ Š—ŠœœŽ‘ǰȱ Likewise, in our own exile, although Manasseh is the and wished to give him precedence in receiving Jacob’s ꛜ‹˜›—ȯœŽŒž›’—ȱ ˜ž›ȱ Ž ’œ‘ȱ ’Ž—’¢ȱ ’œȱ ‘Žȱ ꛜȱ blessing, as well. step—we must recognize that our purpose is to be an In granting his blessing, however, Jacob focused on the ™‘›Š’–ǰȱ˜ȱ’—ĚžŽ—ŒŽȱ‘Žȱ ˜›•ȱŠ›˜ž—ȱžœǯ62 purposeȱ˜ȱ˜ž›ȱŽœŒŽ—ȱ’—˜ȱŽ¡’•ŽDZȱ—˜ȱ–Ž›Žȱœž›Ÿ’ŸŠ•ǰȱ‹žȱ the ascent that follows our successful encounter with 1 But God did not want Jacob to divulge this infor-- exile. By transforming the exilic state into one of re-- mation: ŠŒ˜‹Ȃœȱœ›ŠŽ¢ȱ–’‘ȱ Ž••ȱ‘ŠŸŽȱ ˜›”ŽDZȱ’Ȭ- demption, we achieve a greater degree of Divine con-- vulging the date of the Redemption might well have sciousness than we began with. Furthermore, we have ’—œ™’›Žȱ‘’œȱŒ‘’•›Ž—ȱ˜ȱ›Ž˜ž‹•Žȱ‘Ž’›ȱŽě˜›œȱ˜ȱŠŒŒ›žŽȱ to summon deeper spiritual powers to transform exile merits and to encourage their descendants to do like--

50. Šœ‘’ȱ‘Ž›ŽȱŠ—ȱ˜—ȱŚŝDZŘŞǰȱŠ‹˜ŸŽǯȱȱ51. ‹˜ŸŽǰȱřśDZŘŘǯȱȱ52. ‹˜ŸŽǰȱŚŞDZŚǯȱȱ53. Likutei Sichot, vol. 15, pp. 439-445. 54. See Numbers ŜDZŘŘȬŘŝǯȱȱ55. ¡˜žœȱřŘDZŘşǯȱȱ56. ‹˜ŸŽǰȱřśDZŘŘǯȱȱ57. ‹˜ŸŽǰȱřŞDZŘŜǯȱȱ58. Below, v. 9. 59. ‹˜ŸŽǰȱřŚDZŘśǯȱȱ60. ‹˜ŸŽǰȱřŝDZŗşǯȱȱ61. ‹˜ŸŽǰȱŘŝDZŚŖǯȱȱ 62. Likutei SichotǰȱŸ˜•ǯȱŗśǰȱ™™ǯȱŚřŘȬŚřŚǰȱŸ˜•ǯȱśǰȱ™™ǯȱŚśşȱěǯȱŽŽȱŠœ‘’ȱ˜—ȱŘśDZŘŜǰȱŠ‹˜ŸŽǯȱŽŽȱLikutei Sichot, vol. 20, pp. 241-242.

ŭūű 635 ‡ ‡ƒ FOURTH READING

X ONKELOS W ‡^¿‡ n L ns¿ j ] q oÊwŠq~‹QrŠr‚ j•n¶‡On¯j’qŽ~s]rÊwŠq~T‹ rs¶ j 6 ‡ nz—j’qŽ˜qƒl‚~Šr sƒ‚j„ r–ju ~˜‡ n˜r jŽ Šr ˆj q‚ jŒnŠsƒ‚‡o z—sƒuŽ qu‰ j˜n~ju 7 Š sƒ†• j ƒŠu r†• j sƒ‚j„j€ r–j‡ o–l~‡ n–r•j‡ nŒ T‹ rÅq~–º ^–r~ –Ë v¯wº–jÇn‹QrŽs” j–nº¯‡ On~º€ j–]‚ r T‹ rÅq~j ‚ r~jŽq–ƒu — z ƒu r–ru˜sƒ‚ j˜ƒu j–nƒu  sƒ‚ j˜qŒ‡o jƒ‘‡•u n ˜‡ q o–l~ sƒ‚j„j€ r–†‡ nŠ ‹Qo”‡n’l~vqƒsO•lvq‡¶‹ j ] o•jÀq l~‚r˜L r¯r•‡¿‹] n Qr˜r–jpjƒ„‡Or ] n¿ s• lq‡ ju ƒuŽu n€jŠu q’l~~r‡ jz—q•‡o–l~  ju˜q~‚rƒ‚u j‡ Š o~ r–j{—n‡ ju ƒuŽu n–ru ql~qƒ ’Š vo~r–j°n‡ j¶ ƒu sƒ‡ ˆj ~ ru r˜j˜‡o‚j~rŠƒ~ j r˜‡ osƒ~ ˆj rr‡ j oŠlquŠ‘q o• j˜nu˜ˆj rj‡ˆ‡j r q~ º_ƒl vqÊj¯n‡чL pj‡s~‘ v p–s]¶ j QÑ jvr‡ ч Op q~Ѻ ]Ë‡ T‚ rÊq~‚Rrº‚j‡8 Š qj•‡ n–ju„ q Œ j sƒ‚j‡ˆj r~jŽrƒ–u u j qu j˜n‡ Š q~jz—nŒjŠ ‡ nŒu j q•Œ j sƒ‚‡nƒˆj rŒ rm• ч vnr~‡_ oŽ j¶QÑjŠ ˆj ƒu l~‡oŽ juˆj rŒrŠ jz—nu X RASHI W  qŒjŠn‡u qƒ o‰jƒƒ‡rŠ r ƒu lr‰u — p z z—‡n~Š‰ru ƒ€u j–r‚‹’ru q~ju sƒŒj”qjŠ ƒ”u juq• j˜nŽu p z—j‰‡u n–jŒn„‚ o{—lŒ‚ q „p ‡ nz—j’qŽ~s˜Š ru ~‹q rs ju – sƒ•lqŠƒ”u – r – sƒ— z ƒ–u •u j ‹n rŽs” j–nƒu Š r‰~‹ r rr~‘ p–p†‘ r–j†nŠ ‚‡ p z—sŒoŽ j’nŠ ˜‡ nŽr‡ jnŒu q‚ ˜ p~~‡ nr‚jŠsƒjŒnz—Š—p z sƒ†j nz— – rr‚sƒ–sƒ—– z sƒ‰ju– qŒk~pŽu p z—– sƒ z—~ r–j•nŽu —‘ p z osƒ‡˜ p~ ˜‚ qu r–ƒu ~– l qŒ~s˜‹ u ~"˜n p–pu˜tŒƒ~‚s r–ƒu ~l ƒ„s ƒŠs ƒ–u jŒr~jƒ ‹ p‚‡oƒu ˜ p~ sƒ z—jŠ„ qqŠ ju–‡†‡–‡—‡~ ƒ–u •u j n sƒŠ – qŒk~pŽu p z—– r ruqu‡ nŒjz—–o‰r„u ‡Š n ~"q ˆrj Š‚u r–‡nu˜n‚‡Œn sƒ– j˜n‡ ‚ r r‰sƒ˜˜ u q jz—nuƒu Šu n’~l „‡ r ‰‹nu ’ru ~– q ƒ–u r~–• ou q ju˜  q˜r‰~sŠ jƒ‡ nŽ sƒjŒnz—qŠu  r~˜‡ o~‡ n{—jŽ~ƒŠu  r ‡pu n–jŒn„ s•u ~‚ p Œr ‹ rjŠnu– qŒr~p— z ƒ‚p„u ƒ‹ j ’ru ~˜ q ~~p Šru ~Š p Šou •~ n sŠ Š— p z sƒ†j— nzu Œ~ n ƒ‚u — p z q–s•Š‡ n‚j•q‡u p z—j‰u ‹rŠ r‚ j•nus• lq‡pu ~sŠu p z—‚p„u Œ‚n „‹p o‡ n–j’q~s• lq‡‹ ju o•jŠu q l~Š~‚ o s uq•~sŠ ‡ ns‰ ju q ˜Š ou q~s– l‚~Š q qjƒ‚ p z—sŒŠ‚q ror‚Š‰˜ru ~‡p nƒoŠ – o ~– q r ru‹‡ n•ƒŠl u ‹‚‡ o o–l‚qƒ‹‡ n†r— jzu ‚ q q‡jŽ nŒju‡ nƒoŠ~o‚j‡ – r‚j”n‡ pu q–s•– qŒk~pŽu p z—‡ nŒjz—‹p‚Œ ru  n o q‡ j˜n‡Š q~‹ r z—  sƒjŒnz—u Œ~ n Šru ~˜p sƒ•sƒŽ‡˜‡ n ojŒqŠu jŒƒ‹‡u n–j’sƒjƒ‹‡‡un nŽlˆr Š‡ j o~ ‡ o–j njuŠrl~s• lq‡pu– qŒk~pŽ~sŠ jƒ‡ nƒoŠ˜pu r‚• j pu Š– q „uo q Œ j sƒ~r{—l‡nƒoŠŠ—p z sƒ†j nz—jƒ‹‡ n”sƒ’jŽƒ‡u j‚n‡u —‡ p z oj‰u  q–s• pu– qŒk~pŽ r‰ƒu u‚Šq  q q–s•‡oŽ ju ƒl q‡u j˜nŽu p z—j‰u ‹‡ nŒr‡u q‚ ˆj p–pusƒ˜r”ƒ’u ˜ju sƒŠ q˜rŽ ˜ sƒ– j{— qqŒjŠƒ˜u sƒŒƒ–u j˜nŠ˜sƒŽ r–j€u ‚ q ‡ ns‰ ju q ˜Š ou q~Š o~ r–j{—n‡‡pu nƒoŠ˜pu r‚• j –pu r‚j”n‡pu ˜~ p q ‡n‰sƒ‚p—‡ z n’jŠˆ‡r p ~ q ˆr ƒu sƒ‡‚˜ ru ~‚ q rƒ‚u j‡ sƒr‰u  z—o–r’jŠˆ‡j n–r”‚ ru˜q~ˆj r j–r‰Šu qjƒ~ƒ‚u – r‰r„sƒ z—jŠ sƒr‰u ƒ‡ r–sƒ l~qŠ€sƒu nŠ ‚ rƒ‚u j‡Š‡ n j˜n‚‹‡ n–ƒ†u jŽ n•ju‹‡ nŽ sƒ z—~n–r‚  o q‡ j˜nu˜Šq~‡ nsƒj‰‚ru˜q~– oŒsƒ~jƒ sƒr‰u q‚ Š~– p ou qjŒn‰u ‡ƒu ”u –‡ n o–j njus• lq‡ sƒ~ r–j•ƒu – rŒr˜‚ o{—lŒŠ q q ƒu Žu p ‡ n‰sƒ‡~sŠu p z— ƒ€u j–r‚‹’ru q~j‡ nu‰‚ r–ƒu j•nu‹ ru˜n~ q ˜~ o sŠ sƒŒj‰‹u Œ ru n  nƒ‡ ru oŒ‡nuˆ‡r pj‡s~‘ p–s ju ˆr jr‡‹ r˜sƒŒj‰‚u ru˜q~~Š‚s rƒ‚u j‡ ~rŠu ~‹ p Šru ‰‡tu nƒu z—l rŽ‡ o~jƒ‹ p‰—‡ jz o z—jŽ q~jƒ– sƒŒl ƒu Šu ~ o  z—‡n~ ‹‡ nz—rŽu Œ n ƒ‡u r‚p—‹ z —Šo z q ˆ‡r nr~‡oŽ ju‘ p–s‡Š‚nu ru˜qu˜‡ qj‡s~ jƒ  r‡ jnŒ˜~p r˜‡n‰u n‚ jƒ sƒ jn€ju– oŒsƒ~~ƒ‚u o‰jƒ r p~ z—‡n~j‰u • r j”n‡– qŒr~p z—ˆj p–pj‰u ˆr Œ pu n~‡oŽ ju–qŒr~~sŠ‚ ou j–q‚ ƒ‚p„‹u ‡u r ‚q rŒ– r sƒj‰s–ƒ j ƒu ‹ n‡ q–j” nŒju o‰jƒ r p~ z—‡n~j‰u  r p~Š‰ru z—‡n~~ o–sƒ•‹‡ nz—rŽ~‚ l ou j–q‚ sƒ†ƒu z—j’ƒu  sƒ z—r–jnŒ

¢£¦š± ¡£Ÿ¢°ž›²´£³š²›šŸ¢´Ÿ¨³ ¢Ÿ§£¢®Ÿ³¥£ž£¬³£œ¥”›¥Ÿšž›š ¢²›¨›£ž¥²›¨› ¢¥ ¥´£³š²›š¨›¥›”¦šŸ¨³¡œ¥²›¨›¢š£¬³Ÿž£±ÖÝ Žž£Œ£‹à´š´²¥‹ ‡ ¦ £œ¦§£²›œ X CHASIDIC INSIGHTS W Even though God does not reveal to us when the Mes-- tion, i.e., that Jacob was referring to some other kill-- siah will come, on some level He deeply wants to, and ’—ȱŒ˜––’ĴŽȱ‹¢ȱ ’–Ž˜—ȱŠ—ȱŽŸ’ǰȱ˜—Žȱ‘Šȱ ‘Žȱ˜Ȭ- in fact, did. rah does not speak of. That such a conclusion could By seeking to reveal the date of the Redemption to us, ‹Žȱ›ŽŠŒ‘ŽȱŽŠŒ‘ŽœȱŠȱŸŠ•žŠ‹•Žȱ•Žœœ˜—DZȱ‘Ž—ȱ Žȱ‘Š›–ȱ Jacob instilled within us the ability to live to a certain another, even with the holiest motives (as was the case extent in an aura of redemptive reality, free from the with Simeon and Levi), we can acquire a destructive constraints of exile, from servitude to foreign masters, —Šž›Žǰȱœ˜ȱ–žŒ‘ȱœ˜ȱ‘Šȱ ŽȱŒŠ—ȱ“žœ’ꊋ•¢ȱ‹Žȱœžœ™ŽŒŽȱ and from our own inner baseness.72 Although we live of harming yet others. temporarily in exile, we can and should be focused Conversely, when we act generously toward others, on and be mentally and emotionally rooted in the Re-- ŽŸŽ—ȱ’ȱŠȱꛜȱ ŽȱœŽŽ–ȱ˜ȱ‹Žȱ–˜’ŸŠŽȱ‹¢ȱœŽ•ęœ‘ȱŒ˜—Ȭ- demption.73 siderations, we eventually become truly generous peo-- 5-6 They killed men (lit. 'a man'): The Torah’s use of ple, whose only desire is to bestow goodness to all.74 the singular “man” allows for an incorrect interpreta--

72. This is also why many sages throughout the generations predicted when the Redemption would occur. 73. Likutei Sichot, vol. 20, pp. 228-234. 74. Likutei Sichot, vol. 5, p. 260.

ŭūŲ 636 Genesis 49:6-8 VAYECHI

6 Let my soul not enter, i.e., let my name not be mentioned as their ancestor, in the account of their progeny’s conspiracy.” Here, Jacob was referring prophetically to the conspiracy of Zimri, prince of the tribe of Simeon, against Moses.65 “Similarly, let my honor have no part, i.e., let my name not be mentioned as their ancestor, in the account of their progeny’s assembly.” Here, Jacob was referring prophetically to the assembly of Korach, Levi’s great-grandson, who challenged Moses’ author-- ity.66 In neither of these incidents is Jacob’s name mentioned in their central char-- acters’ lineages. However, his name is mentioned as the head of Korach’s lineage when Korach is mentioned honorably—as an ancestor of one of the Levite clans who served in the Temple.67 “For in their anger against the inhabitants of Shechem, they killed all the city’s menȱŠœȱ–ŠĴŽ›Ȭ˜ȬŠŒ•¢ȱŠœȱ’ȱ‘Ž¢ȱ Ž›Žȱ”’••’—ȱ“žœȱ˜—Žȱ–Š—ǰȱŠ—ȱ‘Ž’›ȱŠ—Ž›ȱ’ȱ—˜ȱ abate until they had killed every last man.68 By right, they should have only killed ‘ŽŒ‘Ž–ȱ‘’–œŽ•ǰȱœ’—ŒŽȱ‘ŽȱŠ•˜—Žȱ‘ŠȱŠŒžŠ••¢ȱŒ˜––’ĴŽȱ‘ŽȱŒ›’–ŽDzȱ‘Ž¢ȱœ‘˜ž•ȱ ‘ŠŸŽȱ•ŽĞȱ‘Žȱ˜‘Ž›ȱ–Ž—ȯ ‘˜ȱ Ž›Žȱž’•¢ȱ˜—•¢ȱ‹¢ȱ’–™•’ŒŠ’˜—ȯ˜ȱ‹ŽȱœŽ—Ž—ŒŽȱ˜ȱ death by the regional legal authorities.69 And they wanted to maim Joseph, who is like an ox.” Here, Jacob was referring prophetically to Moses’ parting blessing to the people, in which he calls Joseph an “ox.”70 7ȱž›œŽȱ‹Žȱ‘Ž’›ȱ›ŠŽǰȱ˜›ȱ’ȱ’œȱꎛŒŽǰȱŠ—ȱ‘Ž’›ȱž›¢ǰȱ˜›ȱ’ȱ’œȱ‘Š›œ‘ǯȄȱEven when Jacob was reproving Simeon and Levi, he only cursed their rage and not them. “In order to prevent them from doing any more harm, I will separate them from one another by removing Levi from the count of the twelve tribes of Jacob. In this way, he will have no land inheritance. I shall also œŒŠĴŽ›ȱ‘Ž–ȱboth among Israel by making their descendants wander throughout the land to earn their livelihood. Nonetheless, the dispersion that I am imposing on Levi’s descendants will be more honorable than Simeon’s, for Simeon’s descendants are destined to earn their liv-- ing mainly as itinerant scribes and teachers, whereas Levi’s descendants will earn their livelihood by collecting dues from the populace in exchange for serving in the Temple.” 8 Having heard his father rebuke his three older brothers, Judah assumed that Jacob would now rebuke him for the dubious incident with Tamar. When Jacob noticed Judah shying away, he said, “Do not worry, Judah, you are not deserving of such rebuke. On the contrary, your brothers will praise you. Your descendant’s hand œ‘Š••ȱ‹Žȱꐞ›Š’ŸŽ•¢ȱ‘˜•’— onto the neck of your ̎Ž’—ȱenemies, i.e., he will vanquish them.” ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ’—ȱ ’—ȱŠŸ’ǰȱ ‘Ž—ȱ‘’œȱŽ—Ž–’Žœȱ ̎ȱ›˜–ȱ‘’–ǯ71 “You are to be the progenitor of the royal line, so the descendants of your father’s sons—i.e., of all your brothers—shall bow down to the kings who are destined to issue from you. X CHASIDIC INSIGHTS W ›ŽĚŽŒŽȱ ˜Ȃœǯȱ‘žœǰȱŽŸŽ—ȱ‘˜ž‘ȱ ˜ȱ’ȱ—˜ȱŠ••˜ ȱ acob, like all the patriarchs and matriarchs, was a ve-- J him to reveal when the Redemption would occur, his hicle for God’s will; his thoughts and desires always Žœ’›Žȱ˜ȱ˜ȱœ˜ȱ›ŽĚŽŒŽȱŠȱœ’–’•Š›ȱŽœ’›Žȱ˜—ȱ ˜Ȃœȱ™Š›ǯȱ

65. ž–‹Ž›œȱŘśDZŗȬŗśȱǻ’—ȱ™Š›’Œž•Š›ǰȱŘśDZŗŚǼǯȱȱ66. ž–‹Ž›œȱŗŜDZŗȬŗŝDZśȱǻ’—ȱ™Š›’Œž•Š›ǰȱŗŜDZŗǼǯȱȱ67. ŗȱ‘›˜—’Œ•ŽœȱŜDZŘŘȬŘřǯȱȱ68. Likutei Sichot, vol. 5, pp. 251-260. 69. ‹˜ŸŽǰȱřŚDZřŖǯȱȱ70. ŽžŽ›˜—˜–¢ȱřřDZŗŝǯȱȱ71. ǯȱŘȱŠ–žŽ•ȱŘŘDZŚŗǯȱȱ

ŭūŲ 637 ‡ ‡ƒ FOURTH READING

X ONKELOS W ~ ru q–j˜n‡~r’sƒjƒ~u r‡ƒ–‡u o z—j‡o‚j‡sƒ†jŠ— nz  ‚Vo‡ j–q~j¿“a qr– bq–r¿ r˜‡L nŠr‡] nŽj¶‘ p–Qp¼nŒ‚ Orº‚j‡T‚o‡ j–q~–º^·9 ~‡ n–ju rŠ j†q•‡u n Œ‡ n o–l~‚ rƒ‚u j‡˜‡ ou j Œ~ n ru‰jŠ qŒ ~r‡ j–q~ju‰‘sƒ• j˜n‡ o–jz—n‡q ƒŽu ‡~ j ru˜j•oŠ j ˆj r z—j’qŽ 10 ‡u o jp‡ ~ rŠ‚ouŽu nj„ jq„ j˜u n ƒ‰u jŠ qŒ˜‡oŠƒ j ~ r˜‡oŠ j‰ƒu • Qo•s jŒº‚ Orº‚‡vnŒ T† p bo¯–º _r‡w~ vÒ ºÂŒ‡ vp n•j‡‡ _ nŒ~‡ QnrŠ j‰º ‡oŽ juŒ~ n r–j’qjƒ‚ rƒ‚u j‡˜‡ ou j Œ n r†jŠƒu — z o r ‚oŠ‡u nj~u r ‡ nz—jŒ‡ o˜‡o‡u j ~q rŒjŠr‡q n‚sƒŽj ‹‡ vnÁq˜_ q‚jÇn‡ËQŠjƒ‚ O҇n¯~s]r‡w‡ vn¿Uqƒ‡L rŠj€ q–‡] o¶nŒ ~r‡u qŒjŒqƒu juŒqu˜jz—n‡‚oŠu ƒ~ j r˜ƒ‰u jŠ qŒ ~‡ n‚ X RASHI W  sƒŠ‡ q z— sƒŠ‡ nz—‚ rr€u ~ q z—q–jnŒƒu  sƒŠj•jŽt~‹€uo j–nu˜o‰jƒ ˜ sƒ‡j‚nu–ƒu €u ‚rŠu n j˜nu~ quqŽ j˜nŽnƒŠ ru q ‚o‡ j–q~–ƒu€u  ˜ q’ol~‹‡Œu n ˜ q q‚•u j ‡n sƒŠjƒ~ r–sƒŒqu Š‡—q z ƒŠ‡u nsƒ‡– qŒk~pŽu p z— ˜ p~ ~‡ noŒu q‚jƒ ~‡ n”sƒŒu ‚q r˜‡n‡r‚‚ru˜q~ƒŽ‡oŠu  r ˆpŠj ŒŠ p ƒ~u r z— ˆr p˜rj’n‡  sƒŒj‰u  sƒj‡qu ~‡‚– n •ur n sƒ‡u q‚p z—‹‡Œ nu qr‚ ƒ‚p„u jƒ‹ p‚‡oŠ l ƒ‚u ƒ‰‡u nŠ jŒn‚p z—j‰‚o‡u j–q~‘ sƒjnŠjƒŠ o~ r–j{—n‡  sƒ z—rŠ˜ ju sƒ z—jŒu — q z Œ˜ j sƒ‡u n˜sƒ~‚Œ ru q‰jƒƒu Žu Œ pu Œ˜ n pŠ p’ sƒŽu p z—‹‡ nŒrj’ƒu  sƒ˜rŠu n j˜nu ~ r‡ƒ–u o z—j~o‚j‡sƒ†jŠ nz— sƒŠj•jŽt~‹€uo j–nu˜p z— Š p z—jƒ‘o€ sƒŽŠ p z—ƒŽu sƒ€j‰Šu o’ sƒŽ–•u r n‹‡ n~ r–j•nŽ‹ o‚jƒ‚p„ ‚ r–‚ r ‡ur ‘ q osƒ‡‘ q–s†‘s– r†juˆ‡r nu˜ jq z—l —‚ p zu Œqu Œ n ‘ p–p†u nŒ ˜ q j n~jup z—jƒ‹ p‰‡oŽ j„ r~ju‡n˜rƒ j q~qup z—‘pŠ r~jƒ ˆj o z—sƒŽ  r˜‡nŠ‡ r nŽ ju ‚o‡ j–q~jŠŠr z—jŒnŽu — p z ‚ rƒ‚u ‡ j ƒ‚p„u ƒ j ƒ‚u j˜rŠ r‰l~ ˜ q’ol~‹‡Œ nu q ˜ q‚•u j n‡‚p„‘~q  pŒr— z ˆj ƒu r~jƒ p–r ˜ q€‡ n–l‚Œ o o‰jƒ sƒ€jƒ q”pu‚ qŒ ru˜ j–qŒr~jƒˆr jŒj”q˜~p ru˜j•qŠu n  n‡ q sƒŠ‚ pŒsƒjƒƒu z—s– jn‡‹n‡ sƒ€ƒ‡rŠu o~– qŒk~pŽu p z—‹‡Œ nu q “ q– r q–r‰u ˆj r‰‡n’jŠ ‡Žu n Œ pu Œ‚ n r• jr” ‚ rsƒ‚p z—– rŒru˜  r‚‡pŽ r’jup z—‹‡ n†rŒj•“ƒu u n•jŠ‹~˜ o q‚•‡u j Š„ n ƒu r˜jƒ r~jŠ€ qjŠ nu˜ –ƒru ‡~sŠ sƒ€jƒ sƒŽj’q€˜u q ˜ qu z—‡n~‚sŒsŠ—‡ jz oŒ‡nu sƒ€jƒ ‡ o•ƒu z—ju~r˜r‚ j•q~ƒ‚u j•qŒƒ‡u o j˜r‡ ju~ r–rŒj€nƒu ‚u r˜rŽ j•n„‡oŽ’ ju nŒ Š prjup—˜ z sƒ‡u nŠ€‡ur o z—~r–ƒu Šu ~ o ˆrŠ‡j o~jƒ nƒ ruŒ n ‚ rƒ‚‡u Œ† n p o z— ˜q‡u n‚j•– qŒsƒŠ‚ r‡‚Š r sƒ‰r‡ƒ j ˜ sƒŒrj‡˜p‰pu qŒju~ r ru j–q‚jŽ n ˜ƒ‰u jŠŒ qu ‚‡q ’Šnu q‹‡Žu n tŒŒ ju p z—† p— o zu ‹ qu rr‚˜p~‹‡ nsƒ–p z— ‹‡Œ nu q Š o~ r–j{—n‡“ p–p~‡ o~‡ n{—jŽƒu Šu o~‹‡ n‡nŒjŠ˜ qu ƒ‡ rŠj€ q–‡ ouŒ• n o•s jŒƒu ƒ sŠu —‚ p z r‰ƒŠu Œju q‚p— z q ‡ nz—rŒu ‚ q ˆpŠj Œ p ‚sŠ‡—~ nz sr‡‡‰nu q

¡¥¦š± ¡£›£Ÿ¬§£¦ž´£ °ž›²´£³š²›žžš”§£¥¦¨Ÿ¥¡¦´£³š²›Ÿ¥§³œ¦ ¦´£³š²››ž›”¦šŸ¨³ ›Ÿ± £¦£¦³¨£š£ž£¬³£››”§£¥¦¨¥š¥¦š± ¡£ £œ£›Ÿ£š £ X CHASIDIC INSIGHTS W ž›‘Ž›–˜›Žǰȱ‘Žȱ’쎛Ž—ŒŽȱ‹Ž ŽŽ—ȱœŽ•Ȭ’—Ÿ˜•ŸŽ–Ž—ȱ course. By giving these urgent topics the precedence Š—ȱŒŠ›Žȱ˜›ȱ˜‘Ž›œȱŒŠ—ȱœ™Ž••ȱ‘Žȱ’쎛Ž—ŒŽȱ‹Ž ŽŽ—ȱŽ¡Ȭ- they deserve, we can in fact hasten the Redemption. ’•ŽȱŠ—ȱ›ŽŽ–™’˜—DZȱŽž‹Ž—Ȃœȱ™›Ž˜ŒŒž™Š’˜—ȱ ’‘ȱ‘’œȱ This is alluded to by the fact that the numerical value own spiritual state indirectly contributed to Joseph’s of the word for “coming of” (13 ,™š¢) is numerically 85 sale to Egypt and the eventual exile in Egypt, the pre-- equivalent to the word for “one” (œ ™)i. 82 cursor of all future exiles. Judah’s repentance, in con-- 9-27 Judah is a young cub…. In his blessings, Jacob trast, may not have been as profound as Reuben’s, but compares some of the tribes to wild beasts (e.g., Judah it saved three lives, one of which was the ancestor of to a lion, Benjamin to a wolf) and others to domestic 83 the Messiah, who will end all exile. animals (e.g., Issachar to a donkey, Joseph to an ox). 10 Until the coming of Shiloh, which is one of the Those compared to wild animals are characterized names for the Messiah: “Shiloh” alludes also to the by passionate love for God and a yearning to escape person who began the process of redemption that the the earthly realm to cleave to Him. Those compared Messiah will complete—Moses. The numerical value to domestic animals—whose nature is to dutifully of “Shiloh” (345 ,¥¢²) is thus numerically equivalent accept the work given to them—are characterized by to the name Moses (Moshe, ²§). submission to the task of revealing Godliness within By leading us from Egypt and then to receive the Torah the physical realm. at Sinai, Moses gave us the potential to bring about the The Temple was therefore situated in Benjamin’s por-- ultimate redemption—the “coming of Shiloh,” i.e., the tion of the Land of Israel, since Benjamin, the “wolf,” actualization of what Shiloh/Moses began. The numer-- Šœȱ˜—Žȱ˜ȱ‘Žȱ›’‹Žœȱ‘Šȱ™Ž›œ˜—’ꮍȱ¢ŽŠ›—’—ȱ˜›ȱ ˜ȱ ical value words for “coming of Shiloh” (358 ,¥¢²™š¢) and elevation of self, which is expressed in prayerful are thus numerically equivalent to the word for Mes-- worship. 84 siah (Mashiach, ¢²§)i. Conversely, the tribe of Issachar, which is compared to In order for us to actualize the redemption, to get from ‘Žȱ˜‹Ž’Ž—ȱ˜—”Ž¢ǰȱ Šœȱ’œ’—ž’œ‘Žȱ‹¢ȱ’œȱœŽ•ĚŽœœȱ Shiloh/Moses to the coming of Shiloh, i.e., the Messiah, devotion to studying and absorbing God’s Torah, bring-- we must unite, particularly by making the Messiah ing heavenly wisdom down into the human mind.86 and the Redemption the foremost topics of public dis--

82. See Bereishit RabbahȱŗŜDZŚǯȱȱ83. Likutei SichotǰȱŸ˜•ǯȱŗśǰȱ™™ǯȱŚŚŘȬŚŚŜǯȱŽŽȱ‹Ž•˜ ǰȱ˜—ȱŚşDZřǯȱȱ84. Ba’al HaTurim. 85. Sefer Ha’Sichot 5696- 5670, pp. 329-330; Likutei SichotǰȱŸ˜•ǯȱŗŗǰȱ™™ǯȱŞȱěDzȱSefer HaSichot 5748, vol. 1, p. 351, and note 46 ad loc. 86. Or HaTorah, Bereishit, vol. 5, pp. 1983-1985.

ŭūų 638 Genesis 49:9-10 VAYECHI

9 Although Judah’s descendant will begin his royal career as a young cub, subor-- ’—ŠŽȱ˜ȱŠ—˜‘Ž›ȱ”’—ǰȱž™˜—ȱŠœœž–’—ȱ‘Žȱ‘›˜—Žȱ‘Žȱ ’••ȱꐑȱ•’”Ž a lion.” This ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ’—ȱ ’—ȱŠŸ’ǰȱ ‘˜ȱ‹ŽŠ—ȱ‘’œȱ›˜¢Š•ȱŒŠ›ŽŽ›ȱŠœȱŠȱœž‹˜›’—ŠŽȱȱȱȱȱȱȱȱȱ Saul, a descendant of Benjamin.75 “I am conferring upon you the honor of the royal line as a reward for your exem-- plary behavior in two incidents. Firstly, when I suspected you of having killed Joseph,76 I later found out that you raised yourself, my son, from stooping to par-- ticipate in your brothers’ plot against him, recoiling from treating your brother Joseph like prey, and thereby saving his life.77 Secondly, you raised yourself, my son, fromȱ‘Žȱ’—Š–¢ȱ˜ȱ•ŽĴ’—ȱŠ–Š›ȱŠ••ȱprey to the accusations leveled against her, even though your doing so entailed publicly repenting and thereby shaming yourself.78 Although it is true that your elder brother Reuben also tried to save Jo-- seph, nevertheless he did not save his life, as you did; he merely kept the brothers from killing him with their own hands. And, although it is similarly true that he also repented for this sin, his repentance did not save anyone’s life, whereas yours did. Thus, both cases proved you to be more worthy of the kingship, since the role of the king is to assume responsibility for the welfare of his subjects.79 As further reward for your concern for your fellow, during the reign of one of your descendants, our people will ꐞ›Š’ŸŽ•¢ȱcrouch and lie down like a lion, even like an awesome lion, dwelling securely and in peace—who will dare rouse it?” ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱž›’—ȱ‘ŽȱŽ—’›Žȱ›Ž’—ȱ˜ȱ ’—ȱ˜•˜–˜—ǰȱ ‘’Œ‘ȱ Šœȱ undisturbed by wars.80 10 “Even when the Jewish people no longer have an independent kingdom, the scepter of regency shall not depart from Judah.”ȱ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱž›Ȭ- ing the Babylonian exile, when the descendants of King David continued to serve as the acknowledged rulers of the Jewish people. “Nor shall lawgivers—schol-- ars who render rulings in Jewish law—cease from among his descendants.” This ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ’—ȱ‘Žȱ™›Žœ’Ž—œȱ˜ȱ‘ŽȱŠ—‘Ž›’—ǰȱ ‘˜ȱŠ•œ˜ȱ Ž›ŽȱŽœŒŽ—Ȭ- ed from King David. “Judah’s preeminence shall continue until the coming of Shiloh—one of the names for the Messiah, who shall also be a descendant of Ju-- dah—before whom nations shall assemble to hear his teachings.81 X CHASIDIC INSIGHTS W 9 Your elder brother Reuben also tried to save Joseph: quence compelled Reuben to repent. Reuben’s intentions in saving Joseph also seem nobler Nonetheless, Judah’s deeds actually helped people, ‘Š—ȱ žŠ‘ȂœDZȱŽž‹Ž—ȱ Š—Žȱ˜ȱœŠŸŽȱ ˜œŽ™‘ȱŠ—ȱ‹›’—ȱ whereas Reuben’s did not. (In fact, had Reuben not him back to his father; Judah saved Joseph only so that been preoccupied with his personal repentance, he he could be sold into slavery. might have been able to save Joseph.) Therefore, Reu-- Similarly, Reuben’s repentance seems far superior to ben lost the kingship to Judah and the priesthood to žŠ‘Ȃœǯȱ ’›œ•¢ǰȱ žŠ‘ȱ œ’–™•¢ȱ Š–’ĴŽȱ ‘Šȱ ‘Žȱ Šœȱ Levi, for the primary function of the king and the priest guilty, whereas Reuben repented through fasting and is to serve others. other forms of penitence for many years. Secondly, Ju-- ‘’œȱŽŠŒ‘Žœȱžœȱ‘Šȱ ŽȱŒŠ——˜ȱ‹ŽȱœŠ’œęŽȱ ’‘ȱŽŸ˜Ȭ- dah knew that if he did not admit his guilt, three lives ing ourselves only to our own spiritual perfection; we would have been taken unjustly; no comparable conse-- must also engage in helping others.

75. ǯȱŘȱŠ–žŽ•ȱśDZŘǯȱȱ76. ‹˜ŸŽǰȱřŝDZřśǯȱȱ77. ‹˜ŸŽǰȱřŝDZŘŜǯȱȱ78. ‹˜ŸŽǰȱřŞDZŘŜǯȱȱ79. Likutei Sichot, vol. 15, pp. 439-445. 80. Cf. 1 Kings śDZśǯȱȱ81. ǯȱ œŠ’Š‘ȱŗŗDZŗŖǯȱȱ

ŭūų 639 ‡ ‡ƒ FOURTH READING

X ONKELOS W ^ o¶n¿ËLŽ s˜l~‡] nŽj¶‚ Qr•o–vs²qŠjƒ Ù O–‡n ‚–‡T p’bp·qŠ‡^ n–js v~11 ƒŽu jn‡~ruŒq‚u ou˜ j–q•jŠŠo~ r–j{—n‡–q jq‡ ) + –‚ou Š sƒ j–sƒ j~‡ur q•‡u n ” q sƒ‚j‡‚oŠu j‰‡o‚ ‡_ nŠ‡nŠj‰q 12  Ù v˜º ‚˜ƒ ‹‡ QnrŽlw‹ qjºË O¯tjŠTn‡bq½ q¶  rƒj€u j–q~‡ o‚j‡‚u ouŒn q’jŠƒ~u ~ ju r˜j‡ q–sƒ~‡ ojrjƒ ) +  qj”~rŠ‡Œ~ o rŠ‡Œ o ‚u o˜ƒu ‰‡ ju n‚sƒ z—ƒu Š j q† ‡ n‚sƒ–ƒ†u ƒ•u juŒqj‡ ‡‡ nŽ sƒjn”jƒn–sƒ‚j„ ’vrŠr voŒ‹n‡Qq n¯wpjŠºn‡ċL r½ nŒ‹n‡QqŽ‡o  r–jƒu q j‡–qŒl ‡ qu n‚sƒƒlqŽƒ’u ƒ†u ‡‡ j n‚sƒŒ j–q‰ ju 13 ƒŠu ƒj„u  ‡~rŽ r o–jpjƒ–u ƒu u nju‚u o˜rj•nu Ë Q˜r‰ j–q‡ƒ˜ j sO½nŽm~‘Ë ] jŠT~º‚jƒsL¿j¯n‡‹‡ QnÁq‡‘Ë _ jŠPtŠºj„ ‡n„ sƒ Œ j z—ouq‰j‡~ƒ‚u ƒ‡ j o–jz—n‡~‡ur qŒjŒq‡– q’Š j q ‡ o‚j‡‚u oŒƒ u j˜ƒŠu sƒ‰‡o‡~ruŒq‡ƒ†u ƒ j rŽ‡ n’jnu ’s v‡n”wŠq ‡ nj‰nŽ ju–‡ nu˜q– r‰—— r{ u n‡ sƒ‡n” ‡q o† rŒ 15 14 ~ r•rŠƒ ~r„l qƒu  ~r‡u qŒƒ u ju˜‡ ou ‚u ou˜jŽql q~jƒ ~–ċ j ^ q½qƒ ‹n‡ vr˜jÅj¯nÁvq‚‡_¶“ o Qos–‹p–L·– r s]Œl –Qr‰—r²n‡ ‡ n–‡o’~ rjuqŒ‡ j o–l~~r j–q~˜r‡ƒ j †‡q o–l~  sƒ‚‡ o–r‡u ˜u q ‡‡r o”‡ o z—‡nƒ~‡ur qŒjŒq‡o„ sƒ rŒ z—ouq‰‡nƒ Š sO¶jnŠTˌ j‰n¯†^ o½qƒ‚ rŒLorŽ‡¿“] n p–Qr~r‚w˜p~jƒˆ‡ O ¿] n T‚ r tŽ jŒ ‡ o•ju qŒƒ‡u n jŠru’‚ou Š sƒ‚j‡ sƒ‚juƒ–u l~ qu˜jz—n~ jƒu ~ r–jq€‹u ƒ•‡u ƒ– n q ju j˜n‡˜‡u r ou j nŒ ‡ nu nŒ vosw qŒjŠ‡Qn‚j‡qƒ ƒ u ƒŽu ‡ j ‡n‚sƒŽ jz—nƒu ‚u ouŒq•‡ o–ju’j˜n‡‡n‚sƒŒsƒ‡ju Š o~ r–j{—n‡ j~r‡u q†j nz—~rl qu‰ Š vo~r–j°n‡‡_ o†jn¯Qq q~j¿ËLÁq‡ ] nr‡ Qr¸16

X RASHI W ‡ƒ”u Œ‚ r p‡ j‚n‡~ƒ‚u ƒj „ qqŠ ju~•–Œ– r’ j sƒŒƒu €u j–q˜j‰‘u sƒ  ~ o‚ ju˜p—‚ z rƒ‚u ‡“ j p–p~Š~q ouqŽ j˜nŽ‚s–‡ n p’pu€Š‡ q n–js~ ‹—˜ r z sƒ~‡nŒ˜ j sƒ‡u nŽ m~p—Š z oŒrŽu ‚‹ q sƒ•jŒnu˜ sƒ‡u nŽm~‘ sƒ Š q–‡ nru˜ – r p~ n‡ q p’p€u qŠ –s k~p‡‚ rƒ‚u ‡ j z—‡n~ r‡ jqŒj‰u n‡q‡˜p‰ p z—sƒŒ  sƒ„rŒ~‡ n” jŒqŒƒ~u r‡ j†qŒj• q–j’nu• osƒƒŠu ƒu „‚ j r‡ r‚p z—~ r‡ j†qŒj• q–j’u ‚ r•o–s{— r p~ sƒ˜r~pu r p~• o–sƒ{—u nŒƒu ˜ q ~ q p’p€u Œ n ƒu ŽpŽu rj†n‡jƒ ‚ p z—sŒ– qŒr~p—~ z ƒ‚‚u r–sƒ u˜qu‹‡ n•jsƒ‹ o‚jƒ– r‰—— r{ u ‡† n p o z—jŠ  sƒ z—jŠ‚„Šp ‰ru  n‡qu‡ qu ounu‰„ qqŠ ju~‡‡–ƒ•‚‰ ru t–l~‚ r–sƒŒj„ ~ o” sƒ‡ƒŠu ƒu j„ˆ‡r pŠ r‚s~– ju r‰—— r{ u n‡jƒˆr p˜~o”jutŠƒu „ j qŒj{—  sƒ‡jŒ nu sƒŠ‡ o~jƒ~ƒ‚u p€pu‡Œ n sƒ z—jŠ‚s˜ƒu  n‡q‡‡ƒu u n–  sƒ˜r‰ j–q‡ jƒ ‹‡ nŠr‚s~‚ ju r–sƒ u˜qu•osƒ– r‰—— r{ u n‡ jƒ~ r‡ j†qŒj• q–j’nu Š– ru r’roŒ‡ nŒ‡n•jŒ sƒ˜rŒj€ tu– osƒ~ sƒŒj‰u ‡ n–js~~ r–j•nŒu qu  sƒ’sƒ sƒ˜r‰ j–q‡ sƒ‡n”jŠˆj ƒŒu r‚p‡ j‚n‡ sƒŠƒu €‘u j ƒs s‡”Š n q  sƒŠj•jŽt~jƒ‚„ p r‡jŽ nj‰u sƒŽs˜~‡ l nŽju o‰jƒ‹ n‡ rŒr— zu ‡ qu n jz—s‡u q‚ – sƒŒl ‹ p–ru€–sŒl – r‰—— r{ u n‡‡‰ ru jz—nŒu ‚ q o˜j‰u j–q‡jŠƒu  sƒŒj‰u  sƒ„‚s–‡ nŠ o~ r–j{—n‡‹o‚ p’p€u  q ‡ nz—rŒu ‚ q ˆpŠj pŒju‹€uo j–nu˜ ‡ nŽ‡ nj†qŒu —• p z r„ – r sƒŒl ‰ qu ‚ r–sƒ˜Š u Šs o sƒ˜ sƒŒr”lŠqqu ˆ‡j nu˜jq†jŽ‡n‰sŽ r~jƒ Š o~ r–j{—n‡ƒu Šu o~ ‚ r• o–sƒ{— ‹ n‡qŠ r z—ƒ–u j‡ ˆoj Šu q‚ jŒq‚– sƒŒl ‰ qu ‹ n‡ r˜j’u jz—nŒu q‚‡“ ou os– or‰‡u sƒ~{—u Œ q sƒ˜sƒ~  sƒ˜‡ n~r‚– qq z— sƒ z—jŠ‚oŠu j‰‡o‚ƒŽu jn‡ sƒŽs˜~‡ l nŽ ju• o–sƒ{—  q ƒŽru Š‚ p” sƒ–~ƒ‚u p z—j‰ƒ˜u n‡ququ‚rŽ‡nŠ sƒŠ‡ o~jƒ‚rŠj‡qŠu qƒ‹u sƒ‡u qu ƒu Šu o~ p’p€u ‹‡ n–o l~‹‡ nŽr’ju sƒŒj€u j–nu˜ sƒjƒŠ~ o•j„p j‡– p’oju ‹— r z ˆ‡j nŠ sƒŒu —˜p z sƒ–r‡lr‚‡oŒƒ u j˜nu ‡ nŒƒ u ju˜q‚ ‡“ ou o sƒ– ‹—Š o z q r’jŠƒ~u ~ ju r˜j‡ q–sƒ~‡ ojr sƒŽs˜~‡ l nŽju‹‡ n•‡ nuq” “ p–p~ sƒ•jŠp jŠ‚ r~– r  sƒ†‡‰‚ nu r tŽŒ~ j j–qu‡qƒ  ~ r‡ j†qŒj• q–j’u † q rƒj€u j–q~~o‚j‡ n‡q‡u qu oun‰u ˜ sƒ–s ”˜ j sƒŽs˜~‡ l o j‰s– ŠsŠs u jnŠsƒŒj‰—† nz ou‡qƒ ˜ sƒ–o’u ~‡ n”sƒ‚jŠ‚r sƒ†jƒ˜p‰ p–sƒjŒ  sƒ z—jŠ~ƒ‚u ‡ nŽ sƒjn”jƒ n‡q‡jŠ‚pŒsƒusƒƒu un”u p z—‡ n‚sƒ z—ƒu jŠ ‹ p‚rŠ• sƒj’nŠ os qŒjŠŠ o~ r–j{—n‡ƒ‡ r p~Š r‰jŠ‡ n‚j‡qƒ‚ r–sƒ u˜ – r‰r„u ‚˜ q ~p p‚r‚r˜‡njŒƒu  ru˜jz—q sƒŠ ‚— r zu n~r‚p z—‚s˜ƒu ‡oŽ ju nŒƒu – qŒk~pŽu p z—‡ n–ƒu u‡ n o–jnjƒ‚ r–sƒ˜Š u —˜p z sƒ~ r–sƒ‚ ˜ q˜rl‚ sƒ z—jŠ~ r–rŒj€nuƒu z— j–o’u ƒŽ‡u o˜sƒu–‘ q q~jƒ‚u ruƒ‡rŽ‡ o ou˜nŠ Š o~ r–j{—n‡‚ p{—lq‡‚u Œ˜q q qrŠ‹‡ nu˜nrŠ‚rŽ‡‡ n o jsƒ‡– r‰—— r{ u n‡  sƒŽ‡o~– qŒ~s˜~Œru — p z n‡q‡u ‚Š q qjƒ˜ sƒut˜j‰˜u p‰pu qŒju˜ƒ–u j‰ nz— ‡ nŒkp‚˜ sƒ~ r–jp‚jŽ‡ q o z—~r–‹ n‡ q˜~rŒ4‹ n‡ q˜~rŒ‹ p‚‡ o z—~r– ‹ ps~ sƒ z—jŠ‡ nŠ‡nŠj‰q ‚s˜ ƒu – qŒsƒŠƒŒu jŠ qu˜‚ pƒ j–qŒ  sƒŒj‰ nz—Š‡’ nu — jz ‚ n  sƒŒj‰—† nz ou‡qƒ ‹ p‚‡’Š nu ‹q p‚‡o l~Šr‰jƒ ‡ o˜sƒ— z ˆj p–pu‰ou p z—‹ n‡rŽ‡˜ o ƒŠ‡u nŠ j‰q ‡ nŒjŠ o‰jƒ sƒŒƒu €u j–q˜j‰u  sƒŒj€u j–nu˜sƒŠj•jŽt~ƒj ‹ p‰jŽj„~ r ƒu †u q‚‹ n‡ qŒr—† z ‡uo qƒ sƒŒj‰u  sƒ” j–q~ju~o‚j‡u — p z rŠ  r s–Œ o rŠ r oŒ ‡ nŒ‡ nl~Œ‹ q p‚‡oŽ‡ o n‡q‡  z—suj‰nŠjƒ˜sƒŒr jŠ nŒŠs u jnŠsƒŒj‰—† nz ‡uo qƒ ‹‡ n–o l~ ‹‡ nŽr’ju ‹ n‡qŽ‡‹ o sƒl~~ r–j•nŒu q‚ z—ƒ–u ’ ou o‰jƒ~s”‡ o–jpjŠ sƒ†‚ p j–nŒ  z—ƒu ‰ ru o‡ sƒ~r‚‡ n‚j‡qƒ– r’u j ‚Š q q‹‡ n jz—sƒ‡‹ o‚ p z—˜ sƒ„sƒ jŒ 4 sƒŒƒu €u j–q˜‡ n’jŠƒu  rŠ  r s–Œ~ o o‚j‡‹ n‡qŽu — nz pjŠƒu n‡q‡s–Œ~ o o‚j‡ ˜ qŒj•nŽ‹sƒ•jŽn‡ sƒŒu q‡ nr‡u r    o sƒ  qŒjŠƒ‡ ru˜j qu˜  sƒŒj€u j–nu˜ sƒjƒ• sƒ r–oŒjŠ‹‡ n’sƒ”‹— r zu Œnu p z—‹‡ n–r‚ sƒ z—jŠ‹n‡qŽ‡ o ‡ o†j— nz q q~ju‰ sƒŒu q ‚‡ nr‡‡‰un  sƒŒj‰‹‡u nu˜jz—nŠ’ ju Œ n sƒŒu q ‡ n‚sƒƒlqŽ‹‡ nr•j‡q‚ q ƒu Šu n•ƒ˜j sƒŽr‡ jqŒ sƒ z—jŠ‹‡ n–o l~‹‡ nŽr’ju Š qjƒ‡ nr‡‹Šru ‰ tu ˜ p~jƒ sƒŒu  n r p~j‰u ƒ‡u j‚n‡Š o~ r–j{—n‡Š‰ru Š o~ r–j{—n‡ ‚ rƒlqŽ ‚ r–r„‚ rsƒl˜ p‰pu qŒju~ƒ‚‡u Œ nu q–l~ sƒ z—jŠƒu sƒŠu p z—‹‡ nr•j‡ ‡ o†j— nz q q~j‰u —z o–r’jŠ z—o‡ sƒjƒ sƒ„‚ r~ƒu Ž~ j runŽ sƒ z—jŒnz— ‡oŽu nz— sƒ z—jŠ‹ n‡qŽu —Šnz —‹p z ƒu €u j–qu˜‚u o˜rj•nu r–jƒu q j‡ sƒ ru˜ j–q~ ‚~ rƒ‚‡u Œ n rup— z nƒ~ r ƒ‚u ‹‡ n†r— jzu qup— z r t‡ jŒq‰u Š o~ r–j{—n‡  sƒ” j–q~‚p‡ j‚˜‹‡ nu Œq‡nu ‘ƒ Š s q ‹‡Œqu n ‡‘ sƒ jŠ‹‡ nrŠu j q‚

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87. Ž›Ž–’Š‘ȱŘDZŘŗǯȱȱ88. ŽŒ‘Š›’Š‘ȱşDZşǯȱȱ89. ǯȱŗȱ‘›˜—’Œ•ŽœȱŗŘDZřŘǯȱȱ90. Judges 13-16. 91. ŽŽȱ˜—ȱŚśDZŗřǯȱȱ92. Sefer HaMa’amarim 5699, pp. 58-59; see Torah Or 46c-d.

ŭŬŪ 640 Genesis 49:11-16 VAYECHI

11 Your portion of the Promised Land will be so fertile that your typical descen-- dant will tie his donkey to a single vine by loading the donkey up with the grapes of only one vine. Furthermore, he will tie his donkey-foal to a single vine branch by loading it up with the grapes of only one branch. Wine will be so plentiful that he will launder his clothes in wine and his cloak in the blood-colored juice of grapes. In the future, the Messiah will bring all the Israelites (symbolized by the vine87) to surround Jerusalem, where they will build the Temple. The righteous (symbol-- ized by the vine) will surround the Messiah, who will enter Jerusalem astride his donkey,88 and those who teach the Torah will study with him. His garments will be dyed ꗎȱ™ž›™•ŽǰȱŠ—ȱ‘’œȱŒ•˜‘Žœȱwill be of wool dyed crimson and other colors. 12 The eyes of your typical descendant will be ̞œ‘Žȱ›˜–ȱdrinking so much wine; ‘’œȱ̘Œ”œȱ ’••ȱ™›˜žŒŽȱœ˜ȱ–žŒ‘ȱ–’•”ȱ‘Šȱhis teeth will be white from drink-- ing milk. His mountains will appear red from being covered with vineyards, and his winepresses will drip with wine; his valleys will appear white from the abun-- dance of ›Š’—ȱŠ—ȱ̘Œ”œ growing in them. 13 The tribe of Zebulun shall dwell by the seashores of the Promised Land. It will be constantly busy at its harbor where its ships load and unload their merchan-- dise. It will donate part of its income to support the Torah scholars from among the tribe of Issachar. Its northern border shall reach Sidon. 14 The tribe of Issachar will ably bear the rigors of Torah study, as a strong-boned donkey ably bears its load. It will study assiduously, forsaking the comforts of luxurious living, similar to how a pack-donkey, having no permanent stable, rests only between the towns along its journeys. 15 It will choose a place to rest in the Promised Land that is good, suited to pro-- duce an abundance of fruits, and a land that is pleasant. It will bend its shoulder to accept the burden of rigorous Torah study, and thereby do its duty to the other tribes like a faithful laborer, rendering legal rulings and calculating when to inter-- calate the year.89 But when the time comes to wage war, it will bend its shoulder to take up arms in ‹ŠĴ•Žǰȱœ’—ŒŽȱ’ȱ•’ŸŽœȱ˜—ȱ‘Žȱ‹˜›Ž›ǰȱand conquer the enemy, making it into a servant paying tribute. 16 The tribe of Dan will avenge its people of their enemies; the other tribes of Israel will unite behind it.” This prophecy came true with regard to Samson, who vanquished the Philistines.90 “Through this leader, the tribe of Dan will avenge its people as ably as will the most distinguished of the tribes of Israel—Judah—un-- der the king from their tribe.” The king whom Jacob was prophetically referring to here was King David. X CHASIDIC INSIGHTS W 11 He will launder his clothes in wine: Every time mension of Torah, the “wine of Torah,” which inspires we observe a commandment, we create a spiritual gar-- us with love for God and the desire to cleave to Him ment for our souls.91 The garments, however, must be through observance of His commandments. When we ȃ•Šž—Ž›Žȱ’—ȱ ’—ŽǰȄȱ’ǯŽǯǰȱ˜ž›ȱž•ę••–Ž—ȱ˜ȱ‘ŽȱŒ˜–Ȭ- observe the commandments with the awareness that mandments must be imbued with joy. Žȱ Š›Žȱ ‘Ž›Ž‹¢ȱ Œ•ŽŠŸ’—ȱ ˜ȱ ˜ǰȱ Žȱ Š›Žȱ ꕕŽȱ ’‘ȱ 92 ‘’œȱ“˜¢ȱŒŠ—ȱ‹ŽȱŠĴŠ’—Žȱ‘›˜ž‘ȱœž¢’—ȱ‘Žȱ’——Ž›ȱ’Ȭ- joy—our “clothes” are laundered in “wine.”

ŭŬŪ 641 ‡ ‡ƒ FIFTH READING

X ONKELOS W ‚u o˜ jŒ‡o~˜‡u r ou j Œ‹ n ƒ•‡u ƒ– n q ju j˜n‡~u j r–jq€‡ o‚j‡ w‡ o jÇn TÐ o¯sÂq‚ q–sL~w‡oŠl  sQ’‡n’j¯ Ð p–Opw‡oŠl ¯ ] r rŽ T rw‡n‚j‡17 ‘‡ o~ru˜jz—nŠj’nu o• j˜nu˜‚u o˜ r jŒƒ~u ‡ur qŒjŒqŠ‡q oŒ j–j˜nu˜  sƒŒj‰n‡~rŽ j˜n’j‰ƒ~u r j–r~Š‡q o–jz—n‡rŒ j–ƒ u ‡oƒu n ju‰ ‚vrقj‡‡ n˜‡_ nº• n QÑ j˜vrº¯‡vnŠ18 –Ë v r~ËQj‰s–Š v s_Ån½qƒº O ‡ o~ru˜jz—nŠju’˜q‡ j–nz—u qŒ ‡ o–run€Šu ou†q•j‡~rŠ‡ n—Š jz q –o€u qŒ‡nƒ‡ nu‰ n˜ j–ƒu  rƒ rƒu –• ou qj‡‡ n~rŠj€–‹ q n‡ nz—r–ru’  vo•r_ t€r‡~º Q‚jƒºÂL pº€j‡º ]j·Qr·19‡—‡Œ ‹‹ r‡j‡ ˜‡– n ruqˆrŽj r• j–t’jŠ ~ r–sƒ l~qŠsƒ‚‡oj‰sƒ– ˜r‡ƒ–u jqq‡qu‰ ‡ nŽj‡q„u Œ˜ j q‡ j–nz—u Œ q €ur ˜‡ ou j nŒ ÐpŠvpŒw‡o ql vqŒQoÊn‡~º _‚jƒË LŒj qŠ‚] rŽoŒj¯–Qo¯r~voŒ20 ‡ n~‡n€u q ‡ nj‰nŽ jƒu ~ r r–j•nŠsƒ‚‡o l~‹rm•~rŽu j j–q‡ ~ƒ‚u ƒ j ‚u o j–q~~rr†– o z—r~u j   sƒ‚l j–q~jŠ ƒu ƒ˜u j‡ 21 ~ rr† q–l~qu‡nŠ ru˜j’qŽ ‡‡ n‰jŠŒ q o•ƒŽu j’q˜ju~r‡ j q–jŒ – p’vr¯w‡o–jŒn~Qo˜sÂq‚‚L r tŠ j¯‚] rŠr½ q~‡QnŠrÊj’qŽ ‡ n–‡o’~rjuqŒ‡ j o‚˜ ju ‚u ˜ ou jŽql q~jƒ‚u o jq‡oŒ j–j˜n‡ 22 ‘ osƒ‡‡o€u jn‡‡ j n–ju  sƒ‚‡oŠl‡ n‰ j–r jŒƒu qsƒŒ sƒ‚j‡ w‡oŠl‚Qrl vr”˜ËPŽr¶n‡L rw‡oŠl˜ Qr–sō¶‘_ o OoË‡T˜ r–sō¶^ o ‡ o–ju˜~‡ur qŒ~ j rŽ‡Š o q‡ n”jŽu n  p’s€‰ ju ˆj q–ru j˜n‡‡ j n–ju ~ ru˜jŽql q~jƒ~r•rŠƒ u ƒŠu  ju q•j‡‡ n‚sƒŽju nŒƒ•u ju’n‡‡ n†j nz— –º v¯ X RASHI W ˜ qj•nu sƒ„‚ r tŠ—‚ jz rŠru‡ q~    ƒ‰u ƒ j pŒp z—jŠ~‡ur n• jƒŠ‡u o z—jŽ q~ ‹—Š o z q ‰‡ou ƒ–u •u r p z—‡ nŽl~–oŒsƒ~jƒ z—r rŽ~ƒ‚u s’‡ n’ jz— ‚rŠu q•~‡ n‚p— z sƒ„‚rŠr‡u q~j‰u r‚‡ p˜sƒ–o’Šu —o zu qjŠ‚Šru q•~‡ n‚p z—– rsƒŽ‡o€u ‡ o•u j  n ˆj o z—sŽu q‚ o•rƒu Žu p’ƒu z—ju˜‚ ru˜q~jƒ sƒŒj‰‘u o z—sƒŽ~ƒ‚u p z— ‡ o–jŒn~ o˜sŽu q‚“ƒ–ru Š˜ q qŠu t z—jŒ‚ rŠr‡u q~‚ r tŠ—‚ jz rŠr‡u q~“ƒ–rŠu ‡ o•u j  n ˆj o z—sƒŽu ‚ q z—r rŽjŠƒ‚u Œ ru njƒ z—r rŽŠ—p z sƒ‰u j–quˆj ‰ ru ƒu ~ ouqŽ j˜nŽ~ r–j‡n˜ pŒp jŠŒŠ n q– o ~– q r ru sƒŒƒu €u j– q˜j‰u – p’ r z— ƒŽ‡u n”rŒsƒ˜rŒj€ tjƒsƒuq€rŽ~sŠu p z—– sƒ r~ sƒj‰s–Šo’ sƒŽjƒƒu  sƒ€jƒ‡ nŠ ru˜j’qŽ‡oŽ juŒ n z—‡n~‹‡ n’rŠ~˜ l p–p{—lˆr Œ ju  n ru˜j q•rŠ jƒ  sƒ€jƒˆj pƒ ru˜q‚‡ oƒu Œu ‡q oŽ—˜ jz ~p sƒ z—jŒnz—˜’s u jŠn‡u qƒ sƒ z—jŒnz—ju • pŒoru q ƒu Šu — nz sƒ z—jŠ‹—–r z qŒk~pŽ o‰jƒ˜ƒ„‡u n–j„nu‹—r z ƒ‰u jŠr‚jƒ ‹ o z— rŒ j–ƒ u ‡ƒuo n j‰u ‹o€u j–nu˜sƒŠj•jŽt~jƒƒ˜u Œ€ o €ur ‚Š q qp z—jƒ ‚ r–sƒ ju ƒ–u —‹ r z rr‡Šq – p’—‡ r z o–jŒn~ o˜sŽu q‚ƒ‡rŠj€ q–ju Šqu t z— ‡ƒ–u r•jƒ‡ nŽ sƒj’n”~ƒ‚u ƒj sƒ˜r‰‡ nz—jŽnŠ‚ r~ƒ’u j–‡ o~p— z z—r rŽ‡ nŒ s• lq‡˜ q–ƒu j• ‹ sƒ‡Š q ƒ‚u ƒu z—r–jƒŽ‡u o˜sƒu q–jƒ‚ r–‡nz—• r–rƒu  sƒŒj‰u ~rŽ j˜n’j‰ƒu ‹ p–o Š‰s u ‚‚ q p{— sƒp—‹ z —Šo z q rŒ j–ƒ u  sƒŒƒu €u j–q˜jƒ‚ r†sƒ˜ p‰pu qŒju‚ r–rjŒu ‚Š q ƒq r{—– o o j–np z—j‰u ~ ouqŽ j˜nŽ ‚ ‡ n˜‡nƒu • n ˆr j˜rƒu z—‡nŠ  s– k~p‡  sƒŒj‰n‡ p˜p’u ‹‡ n–rŒl~ sƒ•jŠp Š‚q psƒ‡~ƒ‚u jƒ sƒŠjp Š sƒ’u n‡‚u o jq‡ oŒ j–j˜n‡ ~rŽ‡nŽ o–j‰r„– qŒsƒŠ sƒ’sƒjƒƒ‡rŽ‡˜ o p~‹‡ nu˜jz—nŠ’ ju ƒ–u •qŽu j ‡u j p z— ‡Œ nu q–~l sƒ z—jŠ~ƒ‚u jƒ  o pu ˜ r–s’u ou   q p z—rƒ ‹‡ n~rŽ ‹rŠu ‰ tu ƒu Žu pƒ€u ‡ j ƒu € ju ru€   sƒ€jƒ ‹ qq’u ‚ q ˆj ~~ q Ž‡r nŽ o•j„u q jƒ  ou ~ r‡n”Œ~ j rru‘sƒju sƒjŒnz—‡nu q–jŠ‚o‡u j†jŒqŽsƒ‡ j–n’u q~ ƒu €u j ‡ o~– qŒ~s˜‹ u n~jƒ‹ o qŽŒ j sƒ–jun ˆj r‰jƒ‹‚ o ƒu €u j sƒ z—jŠ ˜ sƒŽru  sƒ˜sƒ~‚ r~sƒ–r‚n‡ qr‚Š‡q ƒ†rŽu  sƒŽu  n  n‡‡ r oŠl˜ r–s’u ˆ‡j n–r”–r‹ ru o z—ƒu €uj – qŒsƒŠ z—o‡ "‡ n˜jŠ‡ r oŽ—~ jz sŠ ju ‚ rŒsƒ q‚Š˜q sƒl sƒ”ƒ‡u r‚‹ n‡ q–j”Œ˜ n sƒŽju–ƒu —‡ z oŠl‚ rlr” Š o’r‰u n‚jŠ˜ sƒ‡u n˜sƒ~‡ ou˜jz—˜‚qu r˜ ou ˆj p–pu‰ou p z—‡ n˜jŠ‡ r oŽ jz— ˜ q q~jƒ˜q ~Š q ‰‚ru rlr”‚ ou j–q‚˜sƒŽrusƒ‡j’r‡Š ju ‰ou qu˜jn‚jŠ – qŒr~o‰jƒ ˜ sƒ‡u n˜sƒ~‡ ou˜jz—~Šru ~ p ‚u rsƒj‡ ‡ o~jƒ‚u r’sƒju –ƒu —‡ z oŠ l– o ~– q r ru‹— r zu Œn sƒ˜sƒ~ j–nŠŠq‰ƒu u˜p—‹ z sƒ•rŒju Š q’rŽ‹r z—‹‡ ntjŽ‡ nu˜jq r{—jƒ˜ q–j„n€u nŒƒŽru Š–sƒ’u ”u n ‰ qu ‚ rr€u ~‡ q o z—j–jnŒƒu  sƒ–r•~sŠƒ j ƒu Žu p–ƒu z—l~ sƒŒj‰u sƒ˜r‡u n~–Š j q ƒu Žu pƒ€u j‡ƒ€u r‡‘ q~‹ n‡ q–m‚” r ƒu z—r‡˜ q–j„n€u Œ n ƒu r z— ~ƒ‚u sƒup z—ƒ‡˜ ru ˜ r–s’u ~ r–j•nŒu ‚ q ƒu — zu n‡jŠ‚ p†sƒŽ‚p„ jƒ‹‡ nu– q z—o‡ Š qj’n‡ sƒ z—jŠnu– ou qjŒ~ƒ‚u — p z j‰ƒ‹u ‚˜ o q ~‚ q r–j„n€u nŒƒu j€ƒu  sƒŒj‰u –ƒu z—‹ rr~r‚‡oŽ˜ ju q–jŠ nu q sƒŒj‰u sƒ z—rŠu ‚ q ƒu •u nu˜ ƒu z—r‡ƒu z—r‡‹ƒ–u r‡ƒŽu r‡ƒ€u r‡ sƒŒj‰Šu ƒ’u ‰ ru sƒŽ‡o~ ‹ƒu €u j–q˜jƒ–ƒu z—rŠŠ‡ n jz—nu–ƒu —‡ z oŠ l– o ~– q r ru–ƒu z—rŠ Šƒ’u ‰ru ~ƒ‚u 4 ‹‡ n–o l~ Š‡ nj’qŒsƒ~Š or’u j˜nŒ~ƒ‚u p z—j‰ƒu ƒ•u ’ ju n‡‡ n†j nz—‡ o–ju˜–ƒu —‡ z oŠ‚ l rlr”˜ sƒŽru sƒŠj•jŽt~Š p z—  sƒ z—jŠnƒu osƒ j˜n‡ŠoŠ sƒu j˜n‡‹ oŒsƒ– j˜n‡ osƒ€ j˜n‡ sƒŒj‰u ˜ sƒŽju‚—qŽp zu Œ˜ j sƒŽju‹—Šo z q˜ sƒŽru q˜r‰jƒ ƒ‰u jƒ‡ n‚sƒŽju nŒ s• lq‡o sƒ z— jŠ osƒj‡‚rŽ rŒjŠ q~jƒ‹sƒ˜r‡ 4 Š‡ nj’qŒ ‡o€u jn‡‡ ju n–ju ou j–q‡u ‚‡q o–jp‡oŽ jz—nu•pŠ  o ƒŠu j†rŽu p z— r j’rŠ j”  sƒŽ‡o~~‰– ru ƒŒu r~r‚ƒu Žu pƒ€u j‡˜ sƒ‡ n˜jŽos z—jŒƒ‡rŠ o~ ‚ rr€u ~‡ q o z—j–jnŒ z—o‡ jƒ‚ r‡ j n–jƒ‚r‡ j–n’u  sƒ z—jŠ˜ r–s’u ‘ osƒ‡  sƒŒj‰u ƒu Žu pŒ‡o‚ƒ€u r‡ sƒŒj‰~u Šru p~‹‡ n–o l~ƒ‚u ƒŠ‡u nj’q‡u — p z sƒ z—rŠ s• lq‡˜~ q–j•nŠƒ r{—~ o ru —‚ p z rr z—ju sƒ z—rŠu q‚Š q‹‡ n—q‡ jzu j˜nŒu q‚ ƒu usƒ€r‡‹‡ nƒu €uj ƒu Žu pƒ€u ‡ j ƒu €u j €‡ur Žu n Œ pu Œ n ƒ~u j”r‡‡ nŽt~r”j‡‡ qŽ ru ˜ sƒƒl qu˜jz—n‚jŠ‹p‚‡oŽ‡ j oŽ j’nŠ˜p‰pŠrŠ˜sƒ‚rŒu n~‚r ƒŒu jr•Šru t‰ ju “ƒŠu Š r ‰ru ‚ rŒr jŠŒq nu Š‹p‚‡o l~‹n ou j–q‡u ‚ q ƒ–u jqq‡u — p z ƒu Žu pŒ‡o‚ ‘ osƒ‡– qŒr~ƒƒl u qu˜jz—n‡u ƒŠ q o r–jƒ‘ osƒ‡ z—q€u nŽ‡ n˜j‰Šu o r–jƒu ƒu ƒu z—r‡ƒ‡ rƒu €Šuj ‰ru  o•rt€r‡~ƒ‚u jƒ“ p–r~r‚‚ r z—juj‰nŽu — p z q  r‚‡pŽ r’jŠ~ r”r‡‡Œ nu n~ juƒ‡rŽ‡ o ou˜n‡~Œru p z—‚ rŒ– r sƒŽ‡o‚„p r z—r–  o•r’u ‡~ n sŠ jƒ ou j–q‡u ‚–q p ojuƒ u j•rŠu —‹ p z r˜rŠl qŽjŠ‹ro•lŠq ˜ r–s’u ouƒ‡ nr~ sƒ‰ j–oup—~ z ƒ‚u ƒj ‚u r˜sƒu q‰jŠ sƒ˜rŒsƒ• ou j–nz—jƒ ƒu ƒu z—r‡ƒ‰u jŠr‚p—‹ z r˜sƒŠu njŒnƒ‹u ‰ru j–qju o•r  z—‡n~‹p‚oŒ  r˜‡n‰r„ˆj r‰‡n’jŠƒ r{—Š o p z— n‡‡ r oŠ l‘ osƒ‡ˆr jŒj”q ru˜jŠ quj€ n‚ ~s”u ‚‡ q o j•nju  o‰jƒ ƒu rsŽ~Šs ˆ‡r p˜sƒj•u njƒ  sƒŒj‰u ˆr j˜~o”juˆr Šju ‰ou qu˜jn‚jŠ–ƒu —‡ z oŠl‚ rlr”˜sƒŽru ‚rŠu tj€nŠ Š r‰l~Œ q  sƒŒj qŠ‚rŽ oŒ—– jz o z—r~oŒ—‡”–†„ qqŠ sƒ z—jŠnu  n‡ q sƒ j–q„† ju sŠ jz—n˜~sŠu — p z r‡jŽ njŠƒ‚u ƒu z—r–ju sƒjƒ‹ n‡ q–j”ŒŠ 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ŭŬū 642 Genesis 49:17-22 VAYECHI

17 Let the tribe of Dan be to its enemies like a snake on the road, a viper on the path, biting the horse’s heel so that the rider falls backwardȱ˜ěȱ‘Žȱ‘˜›œŽȱŠ—ȱ dies without the snake ever having touched him.” This prophecy, too, came true with regard to Samson, for when he toppled the temple of Dagon, those standing ˜—ȱ‘Žȱ›˜˜ȱŽ••ȱ˜ěȱŠ—ȱ’Žȱ ’‘˜žȱŠ–œ˜—ȱŽŸŽ›ȱ‘ŠŸ’—ȱ˜žŒ‘Žȱ‘Ž–ǯ93 18 When Jacob foresaw that God would have to restore Samson’s lost strength in order for him to be able to topple the temple, he prayed, “I hope for your salva-- tion, O ќё! ‹‹ ’Ğ‘ȱŽŠ’— 19 “Although Gad himself might be weak,94 his descendants will be valiant. Troops will march forth from the tribe of Gad, and they shall return on their same tracksȱŠĞŽ›ȱŒ˜—šžŽ›’—ȱ‘Ž’›ȱŽ—Ž–’Žœȱ ’‘˜žȱ‘ŠŸ’—ȱœžěŽ›ŽȱŠ—¢ȱ casualties.” ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ’—ȱ‘Žȱ–Ž—ȱ˜ȱ‘Žȱ›’‹Žȱ˜ȱ Šȱ ‘˜ǰȱŠĞŽ›ȱ having taken possession of their inheritance to the east of the Jordan River, accom-- ™Š—’Žȱ‘Žȱ˜‘Ž›ȱ›’‹Žœȱ˜ȱ’œȱ Žœȱ‹Š—”ȱŠ—ȱ‘Ž•™Žȱ‘Ž–ȱŒ˜—šžŽ›ȱŠ—ȱœŽĴ•Žȱ‘Ž’›ȱ Ž››’˜›’Žœǰȱ˜—•¢ȱŠĞŽ› Š›ȱ›Žž›—’—ȱ˜ȱ‘Ž’›ȱ˜ —ȱ•Š—œǯ95 20 “From the territory of the tribe of Asher shall come forth the richest foods, because its land will be blessed with many olive trees, whose oil they will use to prepare food. Therefore, this tribe shall provide the king’s delicacies. 21 The fruit growing in the territory of the tribe of Naphtali will ripen as fast as a deer set loose; for this, the tribe of Naphtali will be the ˜—Žȱ ‘˜ȱ˜ěŽ›œȱ ˜›œȱ˜ȱ praise and thanks to God. When the time comes to wage war, the tribe of Naphtali ’••ȱ›žœ‘ȱ˜ȱ˜ȱ‹ŠĴ•ŽȱŠœȱŠœȱŠœȱa deer set loose;ȱ˜›ȱ’œȱŽŒ’œ’ŸŽȱ‘Ž•™ȱ’—ȱ‘Žȱ‹ŠĴ•Žǰȱ‘Žȱ commander of the army will be the one who ˜ěŽ›œȱ ˜›œȱ˜ȱ™›Š’œŽ and thanks to God.”ȱ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ ‘Ž—ȱŽ—ȱ‘˜žœŠ—ȱ–Ž—ȱ›˜–ȱ‘Žȱ›’‹Žȱ˜ȱŠ™‘Ȭ- Š•’ȱšž’Œ”•¢ȱŠ—œ Ž›Žȱ‘ŽȱŒŠ••ȱ˜ȱŽ‹˜›Š‘ȱŠ—ȱŠ›Š”ȱ˜ȱꐑȱ’œŽ›Šǰ96 and Deborah Œ˜–™˜œŽȱŠȱœ˜—ȱ˜ȱ™›Š’œŽȱŠĞŽ›ȱ‘Žȱ‹ŠĴ•Žȱ Šœȱ ˜—ǯ97 “Even Naphtaliȱ‘’–œŽ•ȱ ’••ȱ™›˜ŸŽȱ˜ȱ‹ŽȱŠœȱœ ’ĞȱŠœȱa deer set loose, providing choice words as soon as the need arises.” This prophecy came true when Jacob’s sons arrived in Hebron to bury him and sent Naphtali to bring the deed of owner-- ship of the Machpelah cave, as will be related presently.98 22 “Joseph is a charming man, charming to the eye; I know that the Egyptian girls used to walk along the wall in order to gaze upon his beauty. When I met my brother Esau, Joseph stood in front of his mother Rachel and drew himself up to his full height to protect her from the covetous eye of Esau.99 As a reward for ris-- ing to his full height to protect his mother, he rose to greatness as viceroy of Egypt. Thus his charm became well-known, and whenever he went forth to oversee the ŠěŠ’›œȱ˜ȱ‘ŽȱŒ˜ž—›¢ǰȱ‘Žȱ¢™’Š—ȱgirls used to walk along the wall in order to gaze upon his beauty. The descendants of Joseph will be as ™›˜•’ęŒȱas a grapevine planted near a spring; ‘Ž¢ȱ ’••ȱ‹Žȱœ˜ȱ™›˜•’ęŒȱ‘Šȱ ˜ȱtribes, both of them comparable in size to the other tribes, will issue from them. Nonetheless, they will be immune to the evil eye.100

93. žŽœȱŗŜDZŘřȬřŖǯȱȱ94. ‹˜ŸŽǰȱŚŝDZŘǯȱȱ95. ŽŽȱž–‹Ž›œȱřŘDZŗȬřŞDzȱ ˜œ‘žŠȱŗDZŗŘȬŗŞǰȱŘŘDZŗȬşǯȱȱ96. Judges 4. 97. Judges 5. 98. śŖDZŗřǰȱ‹Ž•˜ ǯȱȱ 99. ‹˜ŸŽǰȱřřDZŝǯȱȱ100. ‹˜ŸŽǰȱŚŞDZŗŜǯȱȱ

ŭŬū 643 ‡ ‡ƒ FIFTH READING

X ONKELOS W ‚ou Šƒ•‡u nr~jƒ‡n‚sƒŒ j•qŽƒ j ‚u o˜r‡ƒ–u j–rŒj˜n~jƒ  p¯^ oÊqƒ24 ‹‡ vnÆn ‡_ oŠl vq¶º‚QtŒ j†j°n½vqƒ º¶s L–rƒ º‚Qt–l–vrŒj‡vqƒ23 ˜ q r˜jƒ ‡~ r˜ƒ€u jŠq’oŠlqu ‡ n–run€u ‡ n–jq€u ~ r–j˜nju ~ r˜j‡ q–sƒ~‹o‡u q•u j Š q ‚u o˜ƒ~‡u njŽ  sƒ‚ju ‹_ r±nŒsO•lvq‡–‡] nl~T‡ o‡nŒƒ‡L rr‡‡] os–j„º» sQ’r½qƒË OÊj¯q•T r˜‡o~j¶  q‚~ j rŒ j–j˜n‡ o‰ ju ‚oŽu r”l sƒ–~ ru’j•ƒ˜u ‡ j ƒu n q z—jƒ ~‘‡u r o• j˜ƒ~u r˜ƒ‰u jŠ qŒ‡ nl q~jƒ‡ n‚sƒ r–jŠu q T‡ q¸q¯˜^ o~jƒr¾Rp–j„ jq‡ jƒч Wnr~Šbo~oŒ25 Š vo~r–j°n‡p_~‚ p Qps– ‡u n s• lq‡~ j r’‡•u n ˜Š qu ~‹o rm•Œn ‚ou Š˜qƒl‚ Š o~ r–j{—n‡~ j r j–q„‡ nŽ jƒu r‚rl~„r ‚u o–jŒ‡oŒj ˆj rlqj‡o‚j‡ˆj ƒu l~~ q r‚rŠk~–qŒ‡oŒ ˜ q Lʘ r p”] ps–‹Ë Q‚ʘ j s_‰ j–n¶Š OroŒT‹n‡ bqŒr¯˜ s^‰ j–n¶ r¾Op‰l–]‡ r vnƒ j ~r Šu qu†nŒ r˜l rŽu j r‰ j–nuˆruŽ n‰ j–r‡nƒ‡u q —˜ q z r‡ jƒ 26 ‡• ou qŒl quŒnŒ rj€rŽu j r‰ j–nu~Šru ojŠu Œ~ n ‡ur qŒ jz—n ˜ s]‰ j–n¶wŠqTº– jvr·ч Rnr~˜s]‰ j–n¶ ‹ q vr–rƒ‹n‡ Qqr¯˜s_‰ j–n¶ ˆj ruŒn~ jƒu ˆj ƒu l~~ q r˜r‰ j–nu q–jŠu Œ~ n r j–q~ ~ r˜r‰ j–nuŠq r’ jsƒ u˜n‡ˆj ƒu l~~ q r˜r‰ j–nu ‘ OoË‡ ¯~s ]–jŠr T‡bp‡ j‚vnÊ‹L rŠË ˜s] jn·˜Qqƒl~ vqÊwvq‡Oq–Ë‚  o‚jŠƒ‡u nŒl u q ‡q˜r‚rl~ƒ‰‡u n–r‡Š‡n n ‡oŠu ~Š n ‰ru r‡ jƒp‚p‡~rŒjŠ r nŒ~ j ‡ur q j–j q– ’ƒ‡ vr p~–‡_ n„jŽsQ• jr•jŠº ‡ n‚sƒ l~~ q r z—‡n–ju’~ r–jq€jŠƒ‘u osƒ‡~ j r z—‡o–jŠ X RASHI W – qŒsƒŠj‰u ~Œ ru n~ jƒ~u ruq~~ j r˜j‰ j–nu‹ q r–rƒ‹n‡ qr—˜ z s‰ j–nu – q’‡ n†sƒ’u ƒ‚u ƒ–u j–rŒj‡qƒƒ‡ r p~ƒ‚u ƒ–u j–rŒj‡qƒƒu us–rƒƒ‚u t–l–rŒj‡qƒ ‡ n‡ n–j„ qŒ‹‡ n–r‰j„u q‚ ƒ‡u j‚n‡u p z—˜ sƒjŠ sƒ‡u q‚jƒ‹‡ n‡nŠ sƒŒu ‚ q ƒ‰u j–ru j˜n‡ ƒu us–rƒ ‹ p‚‡o‡u ˜ q ~p ƒ–u l–rŒj‡qƒ  sƒ z—jŠsƒ–jr~jŠsƒ u˜jz—n~jƒ ‹ p –˜ p ~p ƒŠu ‰u j q z—j‡~Š˜s sƒo•jŽu q‚jƒ sƒ‡ r–o‚jŠ‚r‡ƒ~u j–r‚‚’ru n†  sƒ z—jŠ‚„up ‚ q sƒ z—rŠu q‚ ‡ o~jƒ ‡–‡ n o z—jŽ q~ ƒ‡ r p~sƒŠ ƒu {—lqŽ rŽ‡ nŒj€u j–q˜jŒ‚ p–r‡u ‡‚ n s– r‡‹ n‡ qr z— p‚‡ o–jutŠ‡’ nu q‚jŠp‚rŠu p z— ‚Œ ru o‚ sƒŒj‰u ƒu r–rƒ o•rŽu Š n sƒŠ‚ r‡‚ r ‰‹ou n~p z—ƒŠu lr’u  q–p„u q‚p—‹ z —Šo z q~‰ ru ‹ n‡ qr z—‘ q~‡ oju˜jz—n‡‚ r~ rju˜jz—n~ ‹‡”u n ˜ n ‡uq n– j sƒ z—jŠ‹~‘n q~jƒ sƒ€jƒƒu –– r p z—l~‚r‡ n–jŒ‡ oŒ ‡ nŽq‰ j–oup—˜ z sƒ‰ r–juq‚ sƒ€jƒƒ–u jru€ˆ‡r nr~˜s‰ j–nu‚“ o q‰u p–sƒ‡ ƒŠu ls’u  sƒ z—jŠ~Šru ~ p sƒŽ‡o~jƒ o•rŽu n‚jŠsƒŠ‚ r‡‚ r ˆj ‰ ru ~ƒ‚u ˜~ p ˆj q–oup—˜ z sƒ‰ r–juq‚Šq ƒ‰u jŠr‚jƒƒ–u jr€~u ƒ‚u ˆj ƒ–u  ru z—sƒr•u q‚  o‰jƒ ƒu Œu q z—ƒ‚u  sƒ z—jŠ~ƒ‚u p z—‹ n‡ qŒr— z ƒu Œsu z— sƒŒj‰u ƒ–u jr€u ‡Š nu —˜ p z sƒ‰ r–juq‚p—‡ z n’jŠ‹ rŠ sƒ˜s jnu€˜qƒ l~˜ qu q‡ q–sƒ‚  sƒ z—jŠu —~ p z Šru p~ ƒu Œu q–ƒ‚u  sƒ z—jŠ~ƒ‚u p z—† qŒ ju ƒu Œu sƒ– ‚ r”ƒ–u ’‚ j r‰ r–ju‡Šn q˜rŽu p z—‹rŠ sƒ˜ sƒjn€‡u oŠƒu €‘u j sƒ q ƒu Œsu z— sƒ z—jŠƒu ‹‡ n–o l~‡oj‡Š4q ƒu Œu q z—ƒ‚u ƒ j ƒu Œu q–ƒ‚u – qŒk~pŽu p z—‹rŠ sƒr‚˜ sƒ”j• qu j–q~˜q qq€u qŒ‹‡ n–r”Œ‡ j nŠju ‹ rŒj”q˜p~‹‡ nŒjŒsƒ z—jŒ~ƒ‚u ‹ p‚‡oŠ l~oŒ4ƒu us– ƒu Œs–u ‹ r‚ r–jq~jŠ–qŒr~~sŠu — p zu ‚ qŒ sƒ€jƒ‚ rŒ jo•rƒ‚Œru ‡ r ru˜j” q–r’ƒu ‡ o jz—s‡ƒu Œsu u o‰jƒ‡–‡ n o z—jŽ~ q ƒu {—lqŽ‹ rŒj”qoŒƒŒu jŒsƒ– j˜nŽ ‚ o~ j–ƒu ˆ‡r pŽ‡~ o Ž~r r z—– qŒr~‹ r‚ r–jq~jŠ• r j”n‡jŠƒu ƒŽ‡u nr~ ‡oŠlqu‡ n‚sƒŒj•qŽ jƒ sƒŠj•jŽt~‹€uo j–˜nu o‰jƒƒu Œu qrŽ sƒŒj‰‡u n~ ‚rŽpŽu j˜p~ˆr Š‚j p~sƒ–‚ ru˜q~–p z—l~“ p–r~r‚Š‰˜ru ~‡p ‰ un sƒ€jƒ  sƒ z—jŠ~ r˜ƒ€u jŠ’‡q o–rŒ sƒŒƒu €u j–q˜jƒ“ o q‰‹u rŽ sƒ z—jŠu — p z ‹‡”u n n – qŒr~•r j”n‡jŠ rjŠnuŠ o~ r–j{—n‡“ p–p~~Šru ~ p ƒ‚u r~ j–p‚~sŠ jƒ •‚rŠl qŽ sƒŒu  n sƒŠl qŠ‹ n‡ƒ~u –j ƒ‡u r‚p— z r˜sƒ~‚ r”k Œ pu ‚‡ q n‚ ju˜qƒ ‡ n˜sŒ‡ n•l‚qƒŠ o~r‚˜ sƒ” r–l~r‚Š‰˜ru ~p ou˜p~ˆr l j–q„jŠƒu ˆr Š‡ j ‰un  sƒ•j„r  sƒ˜u jz—q•• p„s ‚ ju r—q‡ jzu j˜nŽ sƒ˜u jz—q• r˜‡o~ju p z—o˜qƒu  r  ˆ‡ nu˜jŠq‰l~q‚jƒ ‚ r‡ jq z—j‡–qŒr~p— z ƒ‚p„u  sƒ€jƒ‚ rt— jzu ‚˜ q p~  r‚r„ sƒ z—jŠ sƒr‡Š˜q qquq†˜ qŽ‡ n˜jŽ~‡‚ n sƒ„ƒ‡ rr‡‡ os–„ j ƒu u„s’ru‡qƒ ˜qƒ l~˜ qu ‹ r‚ r–jq~˜qŠl qŽ– qŒr~~sŠ jƒˆ‡r n~r s• lq‡˜qŠl qŽ ~ƒ‚u —~ p z ƒ‚u ˆj ƒ–u  ru z—sƒr•u q‚‡ o‡nŒ sƒŠ‚u r˜j‡r‚˜~s„„ r’ƒŒu  sƒ‡ r–o‚ sƒ z—jŠ‡ q–sƒ‚•ƒ–u  r ‹pu o qŽŒ j sƒ–jun ˆj ‰ru Š‡‡Œƒ—~ Š o~ r–j{—n‡ p~‚ p ps–˜ sƒ‡j‚nŠ‚ rŠ r‹— r zu nŒƒu s• lq‡–‡ nl~  q ˜qƒ l~˜ qu q– pr€‚ r–s‚ sƒŒj‰‡u Œ nu ~‡ n o jŒnu‡ nŽƒ–u sƒ‚p z—  sƒ z—jŠ‚ r z—~s–‚ r p p~r‚  sƒ z—jŠ Š o~ r–j{—n‡Š—p z r–r•u n ƒ~u r˜ju˜‚ rŒ jo•Šƒu j€nŠ‹p‰rŠ‹ p˜‡nƒu q~ j˜n‚jƒ sƒŒj‰˜u sƒ”j• ˜ q r˜jƒ p z—ou˜qƒ sƒŒj€u j–˜nu ˆj ‰~ ru ƒ‚‘u ~ q sƒŠj•jŽt~jƒ˜ƒ‰u jŠ qŒ  ƒ‡ r p~–‡ n„jŽ ‘ osƒ‡ z—~s– jŠ‹rŠu ‰ tu r‡‡p‡ j‚˜u n  ˜ rŒl ~s jŠ ‹o‡u q•Š ju q‹ p‚rŠ‹qŠ – r p z—l~˜ sƒŒsƒŠl q‚‚u o˜ƒ~‡u njŽ sƒ‚ju ‡ o z—jr•u Œ n ƒ–u j„rŽu n‡jƒ sƒŒj‰ƒ‡u r p~oŒŠ qujnŽu p z—‡ n‚sƒ l~~ q r z—‡n–j’u ‡ n–j n sƒ z—rŠu nŒ ~sŠ jƒ~ƒ‚u ˜ p’psƒ˜4~ u r–j˜nju~r˜j‡ q–sƒ~  p z—ou˜qƒƒu z—j–rƒŽ‡u o˜sƒu q–jƒ– sƒ r~ƒ–s„rŽu Š o~ r–j{—n‡‡oŽ j  r˜‡o~juŠ—‹ p z ƒu €u j– qu˜‚oŽu r”l sƒ–~’ ru j•ƒ˜u ‡ j ƒu n q z—jƒ~ r–j•nŒu qup z—  sƒ~ j–sƒ•jƒƒ‡rŽ sƒl~˜ p z—o~ju sƒ–j”n‡˜ q z—‡nj‰Šu q sƒ u˜jz—q• r˜‡o~ju  sƒ˜r~ƒu Ž j r z—ru˜qƒ‡ n–j nr‚Š‹q ƒu €u j–qu˜q‚ sƒ z—jŠˆj r‰jƒ sƒ u˜jz—q•  sƒŒj‰ƒ‡u rr‡‡ osƒ–j„ƒu „u s’‡u r qƒ“ o q‰‚u p–sƒ‡ q–p„u q‚p—Š z q˜ p z—p• ˜ p z—p•jŠ sƒŠ‚u r˜j‡r‚~ƒ‚u ˆj ƒ–u  ru z—sƒr•u ‚Š q —p z sƒŽr˜‡o~p z—Š‡ n jz—nu –‡ nl~‡ o‡nŒƒ‡ rr‡˜ sƒjuj”p~‡ ouŒ n q–p„u q‚~ r”r‡u p z—ƒ”u sƒ’r‡u qƒ ƒu „s’u ‡u r qƒˆj r‰jŠ‡ n‚sƒ r–juŠq q‚~ ju rŒ j–j˜n‡o‰ ju r†j nŒjŠƒu ~ r˜‡n~ jn‰ u ƒ‰u jƒƒ‡ nr~Š—p z sƒŽj•sƒ‡˜u j ƒŒu  ju sƒŠ‚ r˜l~ j–nŽu p z—s• lq‡  r~ sƒ•‡ n–r†sƒŽ sƒ z—jŠŠ o~ r–j{—n‡ p p~„’ ru sƒ z—jŠƒ‡ rr‡‡ os– j„ ‚ rƒl~˜ qu sƒ z—jŠ‹rŠ sƒ˜ qƒl~ qu˜‹o€u j–˜nu sƒŠj•jŽt~jƒ‚ r†sƒju ˆr Š‚ j r˜j‡r‚ˆ‡r nr~Š o~oŒƒ‡ rŽrƒu s• lq‡‡ nŽjƒu r‚rl~ oƒu ˜ sƒ‰ r–juq‚‹o‚jƒ“ p–p~‡o•t” jŒ sƒ z—jŠ˜ sƒjn€jƒ‚ rjŒp jƒ ~ƒ‚u ˆj ƒ–u ru z—sƒr•u ‚‹ q njƒ‡u q —˜ q z o~jƒˆ ru p–j„ qq‡~ƒ‚u jƒ˜~s„ ‹rŠ juq•jŠƒu u˜q•‡n•j„ n‚jƒsƒŒu n~q˜rrŒl p z— ˆ ru p‰ j–rj‡~ƒ‚u ƒj ˆr j˜rŽ sƒl~‡ o–j njŠ ru˜jqŒr—~ z sŠu p z—j‰u ˆr junŠ‚ r‡ r‚

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ŭŬŬ 644 Genesis 49:23-26 VAYECHI

23 Joseph’s brothersȱ Ž–‹’ĴŽ›Žȱ ‘’œȱ •’Žȱ Š—ȱ ‹ŽŒŠ–Žȱ his assailants; they hated him—even though they were his brothers, destined to share my estate with him— mocking him with their arrow-sharp tongues. Potiphera and his wife Ž–‹’ĴŽ›Žȱ his life as well, by accusing him falsely and incarcerating him. 24 His prophecy concerning his brothers Šœȱž•ę••Ž because he relied on God’s might. His power was authoritatively established when one of the arms of his hands was bedecked with Pharaoh’s gold ring, by the agency of God, the Mighty One of Jacob, who sustains the people of Israel. From then on, he became a shepherd of me, his father, the founder of the people of Israel, by providing for my welfare. He further deserves greatness because, when he was seduced by Potiphera’s wife, his procreative organ was stopped by his sudden resolution not to sin, and his seed miraculously dispersed through ‘ŽȱꗐŽ›œȱof his hands.”101 25 Addressing Joseph directly, Jacob continued, “You succeeded in resisting her thanks to the help you received from the God of your father, who will continue to help you in the future. He came to your aid because your heart remained with Him, the Almighty, loyal to Him, when she tried to seduce you. He will bless you with blessings of dew from heaven above and blessings of œ™›’—œȱ̘ ’—ȱ›˜–ȱ the depths that lie below, as well as with blessings of fertile insemination for your male progeny and of wombs that do not miscarry for your female progeny. 26 The blessings bestowed by God upon me, your father, have surpassed the blessings He bestowed upon my forebears, for whereas He blessed Abraham only to inherit the Land of Israel102 and then repeated this same blessing to Isaac,103 He blessed me to spread out beyond its borders, to the utmost bounds of the eternal hills.104 These were the blessings that my mother longed for me to receive.105 May these blessings rest upon the head of Joseph, upon the head of the one who was separated from his brothers.

101. ‹˜ŸŽǰȱřşDZŗŘǯȱȱ102. ‹˜ŸŽǰȱŗřDZŗŚǯȱȱ103. ‹˜ŸŽǰȱŘŜDZřǯȱȱ104. ‹˜ŸŽǰȱŘŞDZŗŚǯȱȱ105. ‹˜ŸŽǰȱŘŝDZśȱěǯȱȱ

ŭŬŬ 645 ‡ ‡ƒ SIXTH READING

X ONKELOS W 27 ~ ru˜jŽ‡n‰—‡ jz o–jz—nu˜‚u o j–q~ju ‡ nŒr‡jŽ nu  p–QprŠjƒŠL q q‰~s]‡–p•sQ¶q¶‘Or–j†n‡] o~j„T‡ nŒr‡jŽ¶ n ‡—— ‹‹ ~~ r–j’q” ju r z—ju j•qŒ‡oŽ ju j˜n‡‚u ou˜jŽql q~jƒu ~r‡qŽu ru j–t•~‡qŽl‚qu‰ur ‡ n j–r•jŒsƒ‚j‡~r‡jŽq’jƒu –L r°r‹‡] oŽ¯Š j Qo~r–j°n‡‡_ o†jn¯‚pÀV o~wŠr¿28 ŠvrŠr¯•_ oÀq j‡ – q˜sƒŒ ‡ n€jŠu q’Œ j sƒ‚j‡~r z—jŒq–u q njƒu ‡oŠu ~Š n ru‰ ~r– ‡u q z—jt• q~jz—u Œ n sƒ‚ j•rŠƒ u ¯‡~‹ V n Or˜Ë~Ð p–] rj‡qƒT‹p‚‡ nl~‹^ p‚rŠ–bp¶ n¸w–p¯l~ ˜~s[„jƒ[ ‡~u n rjƒ–r{—l ‡ o–ju˜Šo~ r–j{—n‡~ j ‡ur q†j nz— ‡–u n qj€u sƒ‚ j˜q‡ˆ‡j n–rƒu sƒ‚ƒu ~ l sƒ‚jŠŠ‡oŠu qŒ ‹ vr˜s~Ð_ q–o¶ËQ˜r‰ j–nj¿–_ p¯l~  sƒ‚ j˜q‡ˆj o–ru‚u o˜ju‰ j–nj‰ X RASHI W ˜~s„ jƒ  ‡ z—ru j•nŒu ‚ q o z—jr•ju‹‡ nŽl‚s‰u ‚Š q qŠ—Š jz ‹q €uo j–nu˜ Š~ q runŽ‘ r–j†n‡–p z—l~o~j„~ƒ‚u ‘ r–j†n‡o~j„‡ nŒr‡jŽ nu ‹ p‚oŒ z—o‡~sŠl‚qƒ‹ r˜sƒ~ˆj p–rj‡qƒ‹p‚‡nl~‹p‚rŠ–puu n – p z—l~ ‹ z—‡n~ p‰rŠ‹pu˜j’q†l qƒ ‡ nŽr’ j†q ˜sƒ‡j‚nŠ ‡ n‡n˜lƒ‡u j‚‡un p z— – p z—l~˜~s„ jƒ sƒ z—ƒ–u ’ ou ˆj ‰~r ru Šu p~" r–j†jŽ•~ n Šru ~‹ p r‰ j–o~sŠu p z—  q o” sƒŽ‚p‡ j‚n‡u —Š p z ƒ~u —Šr z ~q runŽjƒ‚ rjn€ju z—p€pŠ‡ n’ju sƒ u˜jz—n~ ˆj q–o~sŠu —Šp z sƒ‰r‡ r‡jŽ nru– qŒk~pŽu —‚ p zu qŒ‹ p‚‡nl~‹ p‚rŠ–pu nu ‹ p rŠu ‡u n ƒ‚q r‰ƒŠu Œ ju ‚ q q‰rŠŠƒ~u r z—jƒ– qŒk~pŽu p z—‡ nrƒ‡ rj‡ sƒ~ju ‹rŠu ‰ tu ‹ r˜sƒ~ˆj p–rj‡qƒ– qŒsƒŠƒŒu jŠ qu˜‡ nƒoŠƒ j sƒjŒnz— oƒ~u j–nŠ – p•suqu  q‡ nz—j–q‡‚pŽ j’n‡–p z—l~Šs‰ jƒ u sƒ€jƒ‹sƒk~pƒu r~sƒŒju ~srŠ‚r‡n˜lr‚‚r‰ r–ju sƒ˜r‰ j–nju‰–p z—l~z—‡n~  rŒjz—qŒju  sƒjƒ‚ r~ rl‹€u r j– t˜ jŒq‚ŠrŠ r z—jƒ‚„ur  nu sƒ z—jŠŠ q q‰~s‡ ~Š ru ~– p qŒsƒŠ sƒŠ‚ r‡‚~ r Šs ‹ r˜s~ˆj q–ou r p~jƒ r p~Š‰Šru q Š qjƒŠrŠ— r z •q Šqu t „ r~˜‡ n–j n sƒ z—rŠ‚ ju pŒsƒ sƒŠ z—p‡ – qŒsƒŠƒŒu jŠ˜‚qu qŒ sƒ˜sƒ~ˆj q–ousƒ˜r‰ j–nj‰–u p z—l~ z—‡n~ Š— p z r˜r ‡ n–j„ƒu r˜r ‡ n–j’˜u Šqu n j˜nu qŒrp z—– oŒsƒ~~ƒ‚Šu ƒ~u r z— ‡ nŒr‡jŽnjŠƒ‡u n–l~˜ q–ƒu €‚uj rƒ‚‡u Š n q˜rŽu —‡ p z n’jŠ"‹ r˜sƒ~ˆj q–ou Š— p z r z—jŒnz— q• jz—nu˜p— zu nŒ‘~ q ŠrŠ—• r z Šou q j‡ p–prŠjƒŠ o~ r–j{—n‡ ~sŠu —Š p z sƒ‰r‡Š‡u r ~Šq —p z ƒ˜u ƒu Šu •‡ q nŠ r˜j’qŽjŠƒu o~j„Š—p z sƒ˜r’‡ n†l ŠrŠ—• r z Šou q j‡ Š prjŠ‹oŠ j€q‡u —– p z ”pŽuq jq‰ƒu Ž‡ j oj‡ŠŠq o~ r–j{—n‡ ‹ r˜sƒ~ˆj q–ou–qŒsƒŠƒŒu jŠ qu˜˜sƒ‰ r–juq‚Šr‰ju‹rŠu ‰rŠrŠ tu ‰u j  rŒr‚ŠŠq —˜ jz ~p ƒ•u Š ju q j‡‡ nŒr‡jŽnuŒ‹ n o‚—– p z ou˜jp~jƒ‡q‰ ju j–rŒ  sƒŠj•jŽt~jƒ – ou˜jp~jŠ‡nu˜q˜rŽrŒr‚ ˜‡‚ o Žou n‚ – qŒk~pŽu p z—

 ¡²´«šœ¥œ¦ž£¬³£ ¨£š”¦šŸ¨³š¥š¥§£¢®Ÿ³ X CHASIDIC INSIGHTS W Nevertheless, as we have seen,116 Benjamin is associ-- ‘Žȱ Ž•ŸŽȱ›’‹ŽœDZ120 The name of Joseph, who personi-- ated with penitence. According to the Zohar,117 when ꎜȱ‘ŽȱœŠ’—ǰȱ ŠœȱŽ—›ŠŸŽȱ˜—ȱ‘Žȱ˜—¢¡ȱŠȱœ˜—Žȱ‘Šȱ’œȱ Rachel saw that Benjamin’s birth would coincide with naturally brilliant; Benjamin, in contrast, was inscribed her death, she assumed that he stemmed from the on the jasper, a stone that must be cleaned and pol-- ȃ•ŽĞȱœ’ŽǰȄȱ‘Žȱ›ŽŠ•–ȱ˜ȱŽŸ’•ǰȱ ‘’Œ‘ȱ’œȱŒ‘Š›ŠŒŽ›’£Žȱ‹¢ȱ ished before it can shine.121 lifelessness. She therefore called him, “son of my sor-- Thus, Jacob’s blessed Benjamin to be “like a wolf that 118 row.” Jacob, however, called him “son of the right,” grabs,” i.e., to possess such intense soul-powers that meaning that he would be of the right side (holiness) even in the face of extreme decadence—the incident at —˜ȱ‘Žȱ•ŽĞȱǻŽŸ’•Ǽǯȱ ŠŒ˜‹ȱœŠ ȱ‘ŠȱŽ—“Š–’—ȱ ˜ž•ȱ‹Žȱ Givah—they will be able to “grab” hold of themselves able to transform “sorrow” to “right” through repen-- and return to the path of holiness. tance. Similarly, through repentance Benjamin’s tribe will Ž—“Š–’—ȱ’œȱ‘žœȱ‘Žȱž•ę••–Ž—ȱ˜ȱŠŒ‘Ž•Ȃœȱ™›Š¢Ž›ȱǻŠȬ- “grab” the Divine sparks hidden in evil, since, as our Ž›ȱ‘Žȱ‹’›‘ȱ˜ȱ ˜œŽ™‘ǼDZȱȃŠ¢ȱ ˜ȱŠȱŠ—˜‘Ž›ȱœ˜—ȱ˜›ȱ sages teach, through repentance we transform sins to me,”119 which, spiritually, as we have seen, means “May merits.122 This power of Benjamin to transform dark-- ˜ȱ›Š—œ˜›–ȱ˜—Žȱ ‘˜ȱ’œȱŒ˜—œ’Ž›ŽȱȁŠ—˜‘Ž›Ȃȯ’ǯŽǯǰȱ ness to light was demonstrated when Mordechai and ˜—Žȱ ‘˜ȱ’œȱŽœ›Š—Žȱ›˜–ȱ ˜ȯ’—˜ȱŠȱȁœ˜—ȂǯȄȱŽ—“ŠȬ- œ‘Ž›ȱ˜’•Žȱ Š–Š—Ȃœȱ™•˜ȱŠ—ȱ Ž›Žȱ’ŸŽ—ȱ‘’œȱŽœŠŽDZȱ min, like the penitent, is the “another” who becomes the very house that Ahasuerus had given to Haman, a “son.” the embodiment of evil, was transferred to Esther, i.e., Thus, while Benjamin himself was a saint, his mode of to the domain of holiness.123 spiritual worship paralleled that of the penitent, since, 28 He blessed them, giving each one the blessing ap-- just as penitents struggle with human weakness and propriate to him, and giving them all the blessings he eventually transform their failings into catalysts for gave each one individually: The sharing of the bless-- ›˜ ‘ǰȱœ˜ǰȱ˜˜ǰȱŽ—“Š–’—Ȃœȱ˜Œžœȱ Šœȱ˜—ȱ›Žę—’—ȱŠ—ȱ ’—œȱ–Š—’ŽœŽȱ’œŽ•ȱ’—ȱœŽŸŽ›Š•ȱ Š¢œDZȱ elevating the physical (as opposed to drawing holiness (a) The tribes did not actually internalize the quali-- downward into the world, which was Joseph’s focus). ’Žœȱž—’šžŽȱ˜ȱ‘Žȱ˜‘Ž›œǰȱ‹žȱ˜—•¢ȱ‹Ž—ŽęŽȱ›˜–ȱ Benjamin’s association with penitence is likewise re-- them. For example, the land inherited by Judah’s ̎ŒŽȱ ’—ȱ ‘Žȱ œ˜—Žœȱ ˜ȱ ‘Žȱ ‘’‘ȱ ™›’ŽœȂœȱ ‹›ŽŠœ™•ŠŽǰȱ progeny produced barley and that of Benjamin’s each of which was engraved with the name of one of produced wheat, but they shared the produce

116. —ȱŚŚDZŘǰȱŠ‹˜ŸŽǯȱȱ117. ŘDZŜŝ‹ǯȱȱ118. řśDZŗŞǰȱŠ‹˜ŸŽǯȱȱ119. řŖDZŘŚǰȱŠ‹˜ŸŽǯȱȱ120. ŽŽȱ¡˜žœȱŘŞDZŘŗǯȱȱ121. Sefer HaMa’amarim 5661, p. 163. 122. Yoma 86b. 123. Likutei Sichot, vol. 25, pp. 275-284.

ŭŬŭ 646 Genesis 49:27-28 VAYECHI

‹‹ Sixth Reading 27 The tribe of Benjamin will be like a wolf that grabs.” This proph-- ecy came true in the incident involving the concubine at Givah,106 in which the ˜‘Ž›ȱ›’‹Žœȱ Ž—ȱ˜ȱ Š›ȱŠŠ’—œȱ‘Žȱ›’‹Žȱ˜ȱŽ—“Š–’—ȱ˜ŸŽ›ȱŠȱ–˜›Š•ȱ’œœžŽǯȱЎ›ȱ ‘Žȱ’—’’Š•ȱŒ˜—Ě’Œǰȱ‘Žȱ›’‹Žȱ˜ȱŽ—“Š–’—ǰȱ’—œŽŠȱ˜ȱœž‹‹˜›—•¢ȱ›Žžœ’—ȱ˜ȱ›Ž•Ž—ǰȱ quickly “grabbed” the opportunity to repent. In order to survive, those remain-- ing from the tribe of Benjamin then needed to marry women from other tribes in order to replenish their numbers, but the other tribes had sworn not to allow their women to marry into the tribe of Benjamin. So the other tribes allowed the tribe of Benjamin to “grab” wives for themselves.107 Jacob continued, “At a later date in the future, a descendant of Benjaminȱ ’••ȱꐑȱ his enemy like a wolf that grabsȱ’œȱ™›Ž¢ȱŠ Š¢ȱ›˜–ȱ’œȱ˜ —Ž›œǰȱȁ›Š‹‹’—Ȃȱ‘’œȱž—Ȭ- savory form of conduct and appropriating it for holy purposes.108 In the morning, i.e., the early period of the Jewish people’s monarchy, this descendant of Benjamin will devour the plunder.” ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ’—ȱŽ—“Š–’—ȂœȱŽœŒŽ—Š—ǰȱ ’—ȱŠž•ǰȱ œ›ŠŽ•Ȃœȱꛜȱ”’—ǰȱ ‘˜ȱŽŠ›•Žœœ•¢ȱŸŠ—šž’œ‘Žȱ‘Žȱ̎•’—ȱ”’—˜–Ȃœȱ enemies.109 “In the evening, i.e., at the end of this period, another descendant will distribute the enemy’s spoils.”ȱ‘’œȱ™›˜™‘ŽŒ¢ȱ Šœȱž•ę••Žȱ’—ȱ˜›ŽŒ‘Š’ȱŠ—ȱœȬ- ‘Ž›ǰȱ ‘˜ȱ•’ŸŽȱŠĞŽ›ȱ‘ŽȱŽœ›žŒ’˜—ȱ˜ȱ‘ŽȱꛜȱŽ–™•Žǰȱ ‘Ž—ȱ‘Ž¢ȱ˜’•Žȱ Š–Š—Ȃœȱ plot and were given his estate.110 “The altar of the Temple, which will be located in the territory of the tribe of Ben-- jamin, will be like a wolf that maulsǰȱŒ˜—œž–’—ȱ‘ŽȱœŠŒ›’ęŒŽœȱ˜ěŽ›Žȱž™ȱ˜—ȱ’DZȱIn the morning and evening, it will consumeȱ‘ŽȱŠ’•¢ȱœŠŒ›’ęŒŽœǰ111 and in the eve-- ning the priests will distributeȱ‘Ž’›ȱ™˜›’˜—œȱ˜ȱ‘ŽȱœŠŒ›’ęŒ’Š•ȱ˜˜ȱŠ–˜—ȱ‘Ž–Ȭ- selves.” 28 All these are the tribes of Israel, twelve in all. This is what their father said to them, and even though it appears that he did not bless Reuben, Simeon, or Levi, he actually blessed them all, giving each one the blessing appropriate to what would befall him and his tribe in the future, and giving them all the blessings that he had given each one individually. Thus, they all received Judah’s lion-like strength, Benjamin’s wolf-like rapacity, Naphtali’s deer-like speed, and so on, al-- ‘˜ž‘ȱŽŠŒ‘ȱ›’‹ŽȂœȱ˜–’—Š—ȱ‹•Žœœ’—ȱ Šœȱ‘Žȱ˜—Žȱ ŠŒ˜‹ȱ–Ž—’˜—Žȱœ™ŽŒ’ęŒŠ••¢ȱ with reference to it.112 X CHASIDIC INSIGHTS W 27 Benjamin will be like a wolf that grabs: Benjamin, who would have therefore lived forever were it not for like his brothers, was a perfectly righteous saint. The Adam and Eve’s sin of the Tree of Knowledge, because Talmud counts him as one of the four guiltless persons of which life cannot be eternal.113

[ A CLOSER LOOK \ [27] Benjamin will be like a wolf that grabs: Be-- reading (aliyahǼǰȱœŽĴ’—ȱ’ȱŠ™Š›ȱ›˜–ȱ‘Žȱ™›ŽŸ’˜žœȱ cause Benjamin’s blessing relates to penitents, blessings, which relate primarily to the ways of the whose achievements transcend those of the com-- completely righteous.115 pletely righteous,114 it therefore begins a new

106. žŽœȱŗşDZŗȬŘŗDZŘśǯȱȱ107. žŽœȱŘŗDZŘŗǯȱȱ108. Likutei Sichot, vol. 25, pp. 275-281. 109. ŗȱŠ–žŽ•ȱŗŚDZŚŝǯȱȱ110. œ‘Ž›ȱŞDZŝǯȱȱ111. Num-- ‹Ž›œȱŘŞDZŗȬŗŖǯȱȱ112. Likutei Sichot, vol. 25, pp. 285-292. 113. Shabbat, 55b. 114. See Berachot 34b. 115. Likutei Sichot, vol. 25, pp. 279-

ŭŬŭ 647 ‡ ‡ƒ SIXTH READING

X ONKELOS W º _–jn•‡OnÁqwŠ~‘ p ] rk~vpŽT‡nŽl~T‹p‚oŠl~–pŒ~s^½qƒ‹Rr˜Ë~ƒ] q”j‡qƒ29 ~rŽ~ l sƒ‚jŠ–qŒl~qƒsƒ‚ j˜q‡ ‡• ou q’ƒu  ˜‡ qƒjŠn˜r‡ƒ–u r•‡j nuŒqjŠz—‡oŽ ju‰ j˜nŒ ‡ vnÊn vq‚Ë _–j’p‚ Qoj°n¶–_ p¯l~‚ Or–r jÁq‚wŠbp~‡L r˜sl~wŠ~‡ p Qn˜s~  sƒ–j’pŠ q•l ‡ q u n ~ ru˜ j–q jŒnu‡ r˜r‚rl~ 30 Š q•l ‡ q ~u n ru˜ j–q jŒnu ‚ r~ru˜n ~ Qo–jŒqŒ‡_ oŽ jÅwŠqw–p¯l~‚V rŠoÅ j‰qÁq‚‚a oj°n¶– bp¯l~‚ Yr–r jÁq¶ ~ r j–q~ju~ o–jŒqŒ‡ ou’q~Š‡q u n ~ ru˜jŠp’ru‰ s _–j’p˜V o~oŒ‚ Rpr²q‚w˜p~‹ Wr‚ r–jq~‚brŽ• r c– p¯l~qL rŽ¿“ j p–] p~j¶ Œ~ n rŠ j•q ˜‡‹r r‚ r–jq~ qj„‡u n  qrŽ j‰ n ~ r–ƒu •˜j qŽ rl q~jŠ‚r~ru˜n sƒ–j’p T˜ o~jƒ‹Rr‚ r–jq~w˜p~ºY–jvr•‚rÁ] r¯31 – p vr•w˜q»t l~vqŠ‡QnÊn vq‚ ˜r‡ƒ‹ j r‚ r–jq~˜‡r ƒ–u r• j ruŒqu˜ ˜• r j”n‡ ‡r ƒ–u r•j ruŒqu˜‚u o˜ ju˜n~‚ r–r{— Ë LÊj¯n~‚] r•j–˜ n Qo~jƒ•Or j”n‡w˜~º p ]–jvr•‚rÁ¯Ë Ur OÊj¯n~‚] r–r° ˜r‡˜‡ n–r• j ruŒq˜jƒ‚u o˜ ju˜n~‚ r•j–˜ n r‡ jƒ 32 ‡~ n ru˜ j–q jŒƒ~u rŠ j•q ‡oŽ‡ nj„ ‚ r~oŠ ‚_ r–r jÁq‚jƒ‚V pr²q‚‚a oŽ j•nŒ ‚ vr~oŠw˜~‡ p nÊ j–Qqr•‚rÁ_ r¯jƒ s• lq‡‡ n”‡o z—jƒ‚‡ r~ru˜n  oŽ ju Œn ‚u o w˜~˜ p s]ºq”jŠTs•lvq‡Š^ q‰j‡qƒ33 ˜ vo w‡oŽ¶˜ j _ o~oŒËQ¶w–p¯l~ ‡ n‚sƒŠj€– q z—qŽ j‰ƒu ‡ n‚sƒŽju˜‡~r rr•u q’jŠ ‚u ouŒqjŠ z—‡oŽ ju‰ j˜n~jƒ‡n€jŽ j˜n~jƒ~r j–qjŠ ƒ‡ vrÁqwŠ~‘ p p_ r~o½qƒQqƒj€n½qƒ‚L r¼nÁq‚wŠp~ƒ‡QrŠj€–‘ q s_k~vp½qƒƒ‡OrŽ r¶

X RASHI W ‚ rrŽ j‰q‚sƒ z—jŠ~‡‚‘ n q~‚ r˜‡nŒju‚ r–ƒŒu l~‚‚r r’‡ nl~Šr‰jƒ ‹ sƒ•jŒŠ~˜p sƒ z—r’jŽu q‚‡ n‡nŽ j‰qŒu —‹ p z —Šo z q ‡Œu n Š q ~‘p rk~pŽ ƒ‡rŠj€ q–‡ nŽ j‰n‚ƒ‡ rŠj€–‘ q s k~pu‡qƒ‡‹ r˜sƒl~ n ‡ r˜s~Š l p~ ‚ rrŽ j‰q‚ sƒ z—jŠ~‡ n‚p—‡ z n–j n sƒ z—jŠnu‚ r’‡ nl~ z—o‡u — p z r˜r„‡nŽj€u ƒŽ‡u o˜sƒu– q ƒ–u jŒr~jƒsƒ‚ r–jŒp~pŽ~Š‚s r˜‡nŒƒu ‘ p r~ou‡qƒqƒ j€nu‡qƒ  sƒ u˜j’ql~qƒ ‚ r˜j‡quq‚‹r˜sƒ~ ‘ ou q~jŒz—‡n~‡ o~jƒ  sƒ€j‰u ˜ oŒ~sŠƒŽ‡u n r~s• lq‡‚ r‰ r–jnŠ‹rŽ sƒ–j‰n„ “ p–r~r‚˜q~ƒu ˜˜ ju ~‹p p‰’ ju jr~ju ˆr p˜‡ouˆj sƒ˜Š u p~ ˆ‡r p{—lŒ˜ q ~p ˆr ’ ju jr~ju‹‡ nŒr z—j€u ‚‡ q oŽ’ ju Œ˜ n n‡quqŠ‹ r˜rrŽ j‰q‚

›ž´£ª¬´ ¢œ¥´Ÿ¨³¢¦œ¥š²±£Ÿ››¥§£²›Ÿ¢¢£§£¢®Ÿ³ X CHASIDIC INSIGHTS W occupation. Conversely, students of Torah must Likewise, when the Jews reached the Holy Land, Levi’s be fully engaged when doing good deeds and ob-- descendants did not receive a portion of the land,136 so serving the commandments. that they could remain dedicated to serving God and Participating in our compatriots’ endeavors enhances teaching His ways of righteousness to the rest of the 137 Jewish unity, making us receptacles for God’s bless-- nation. ings, including the ultimate blessing of redemption.131 This explains why, although Levi was not to carry 32 Levi will not carry me since his descendants will Jacob’s bones, Moses, who was not only a Levite but carry the Holy Ark, and Joseph will not carry me a member of the Levite family that carried the Ark, since he is viceroy of Egypt: As we saw in the Over-- ŒŠ››’Žȱ ˜œŽ™‘ȂœȱŒ˜Ĝ—ȱ ˜žȱ ˜ȱ ¢™DZȱ Š››¢’—ȱ ŠŒ˜‹Ȃœȱ view, Jacob’s death signaled the beginning of the de-- Œ˜Ĝ—ȱ˜žȱ˜ȱ¢™ȱŒ˜—œ’žŽȱŠȱž›‘Ž›ȱŽœŒŽ—ȱ’—˜ȱ scent that would end in the physical enslavement of ¢™’Š—ȱŽ¡’•ŽDzȱŒŠ››¢’—ȱ ˜œŽ™‘ȂœȱŒ˜Ĝ—ȱ˜žȱ˜ȱ¢™ǰȱ’—ȱ his descendants.132 His removal from Egypt further contrast, was a part of the redemption. It was therefore ’—Ž—œ’ꮍȱ‘’œȱŽœŒŽ—ǯ133 ęĴ’—ȱ ‘Šȱ Šȱ ŽŸ’Žǰȱ ’—ŽŽȱ ‘Žȱ Œ‘’Žȱ ŽŸ’Žǰȱ ˜œŽœǰȱ ŒŠ››¢ȱ˜žȱ ˜œŽ™‘ȂœȱŒ˜Ĝ—ǯȱ This is the deeper reason why Joseph and Levi could not be party to Jacob’s removal, since both embodied Thus, with Joseph’s passing, the descent into slavery 138 ›Š—œŒŽ—Ž—ŒŽȱ›˜–ȱœž‹“žŠ’˜—DZȱ ˜œŽ™‘ȱ Šœȱ™›ŠŒ’ŒŠ•Ȭ- increased and with Levi’s passing the actual slavery 139 ly the king of Egypt, both physically and spiritually.134 began. Similarly, the fact that Levi’s descendants would one In our own lives, we can draw on the power of Joseph day carry the Holy Ark meant that their job was to re-- to be “king over Egypt,” to recognize that we are inher-- main aloof from mundane life, focused on the Divine ently aloof from our challenges in exile. And like the mission of the Jewish people. Levi’s descendants were tribe of Levi, who carried the Holy Ark, we, too, can therefore never enslaved; they remained free to study draw upon the power of Torah to transform the dark-- the Torah throughout the Egyptian exile135 so that they ness and challenges of exile into the light of spiritual could be a spiritual inspiration to the rest of the nation. growth.140

131. Likutei Sichot, vol. 25, pp. 287-291. 132. Šœ‘’ȱ˜—ȱŚŝDZŘŞǰȱŠ‹˜ŸŽǯȱȱ133. See ZoharȱŗDZŘŘ؊ǯȱȱ134. ŽŽȱ˜—ȱřşDZŗȱŠ—ȱŚŗDZśśǰȱŠ‹˜ŸŽǯȱȱ 135. ¡˜žœȱŗDZŗŖȱǻŠœ‘’ȱ˜—ȱ¡˜žœȱśDZŚǼDzȱœŽŽȱŠ‹˜ŸŽǰȱ˜—ȱŗśDZŗřǯȱȱ136. ŽžŽ›˜—˜–¢ȱŗŞDZŗȬŘǯȱȱ137. Mishneh Torah, Shemitah V’YovelȱŗřDZŗŘǯȱȱ 138. Shemot Rabbah ŗDZŚDzȱœŽŽȱ˜—ȱŚřDZŘŖǰȱŠ‹˜ŸŽǯȱȱ139. Šœ‘’ȱ˜—ȱ¡˜žœȱŜDZŗŜǯȱȱ140. Likutei Sichot, vol. 20, pp. 237-242.

ŭŬŮ 648 Genesis 49:29-33 VAYECHI Jacob’s Death 29 He then commanded them, saying to them, “I am about to be gathered unto my peopleȱ’—ȱ‘ŽȱŠĞŽ›•’Žǯȱž›¢ȱ–Žȱ ’‘ȱ–¢ȱŠ‘Ž›œǰȱ’—ȱ‘ŽȱŒŠŸŽȱ‘Šȱ’œȱ’—ȱ‘Žȱꎕȱ ˜ȱ™‘›˜—ȱ‘Žȱ ’Ĵ’Žȯ 30ȱ’—ȱ‘ŽȱŒŠŸŽȱ’—ȱ‘Žȱ’Ž•ȱ˜ȱ‘ŽȱŠŒ‘™Ž•Š‘ǰȱŠŒ’—ȱŠ–›Žǰȱ’—ȱŠ—ŠŠ—ǰȱ‘Žȱꎕȱ ‘Šȱ‹›Š‘Š–ȱ‹˜ž‘ȱ›˜–ȱ™‘›˜—ȱ‘Žȱ ’Ĵ’ŽȱŠœȱŠȱ‹ž›’Š•ȱ™›˜™Ž›¢ǯ 31 There they buried Abraham and his wife Sarah; there they buried Isaac and his wife Rebecca; and there I buried my wife Leah. 32ȱ‘Žȱ™ž›Œ‘ŠœŽȱ˜ȱ‘ŽȱꎕȱŠ—ȱ‘ŽȱŒŠŸŽȱ ’‘’—ȱ’ȱ Šœȱ›˜–ȱ‘Žȱ ’Ĵ’Žœǯ ˜ȱ—˜ȱ•ŽȱŠ—¢ȱ¢™’Š—ȱ‘Ž•™ȱŒŠ››¢ȱ–¢ȱŒ˜Ĝ—ǯȱ—•¢ȱ‘Žȱ™›˜Ž—’˜›œȱ˜ȱ–¢ȱ Ž•ŸŽȱ ›’‹Žœȱœ‘Š••ȱ™Š›’Œ’™ŠŽȱ’—ȱŒŠ››¢’—ȱ–¢ȱŒ˜Ĝ—ȱ›˜–ȱ¢™ȱ˜ȱ Ž‹›˜—ǯȱ žŠ‘ǰȱ œœŠȬ- Œ‘Š›ǰȱŠ—ȱŽ‹ž•ž—ȱœ‘Š••ȱŒŠ››¢ȱ‘ŽȱŒ˜Ĝ—ȱ’—ȱ›˜—DzȱŽž‹Ž—ǰȱ’–Ž˜—ǰȱŠ—ȱ Šȱ ’••ȱ ŒŠ››¢ȱ‘ŽȱŒ˜Ĝ—ȱ˜—ȱ‘Žȱ›’‘Dzȱ™‘›Š’–ǰȱŠ—ŠœœŽ‘ǰȱŠ—ȱŽ—“Š–’—ȱ ’••ȱŒŠ››¢ȱ‘ŽȱŒ˜Ȭ- ę—ȱ’—ȱ‹ŠŒ”DzȱŠ—ǰȱœ‘Ž›ǰȱŠ—ȱŠ™‘Š•’ȱ ’••ȱŒŠ››¢ȱ‘ŽȱŒ˜Ĝ—ȱ˜—ȱ‘Žȱ•ŽĞǯȱŽŸ’ȱ ’••ȱ—˜ȱ ‘Ž•™ȱŒŠ››¢ȱ–¢ȱŒ˜Ĝ—ǰȱœ’—ŒŽȱ‘’œȱŽœŒŽ—Š—œȱŠ›Žȱ˜ȱŒŠ››¢ȱ‘Žȱ ˜•¢ȱ›”ȱ’—ȱ‘Žȱžž›ŽDzȱ ˜œŽ™‘ȱ ’••ȱŠ•œ˜ȱ—˜ȱ‘Ž•™ȱŒŠ››¢ȱ–¢ȱŒ˜Ĝ—ǰȱœ’—ŒŽȱ‘Žȱ’œȱŸ’ŒŽ›˜¢ȱ˜ȱ¢™ȱŠ—ȱ’ȱ ˜ž•ȱ ‹ŽȱŠ—ȱŠě›˜—ȱ˜ȱ‘Žȱ‘˜—˜›ȱ˜ȱ‘’œȱ™˜œ’’˜—ǯ124 Ephraim and Manasseh will carry me in Levi and Joseph’s stead, acting as their agents, so it will be considered just as if they, too, had honored me by carrying me.”125 33 When Jacob concluded giving his instructions to his sons, he drew his feet up onto the bed. He breathed his last and was gathered unto his people. But, be-- cause all his children had remained loyal to his religious heritage, he did not “die”; rather, his body entered a state of deep slumber only resembling death. X CHASIDIC INSIGHTS W with each other.126 Similarly, when Jacob blessed (a) Because we are all united, working toward the Judah that his descendants, as kings, would van-- same goal, we all have a share in the good deeds quish their enemies, he was at the same time ˜ȱ ‘˜œŽȱ ‘˜œŽȱ ›˜•Žœȱ Š›Žȱ ’쎛Ž—ȱ ›˜–ȱ ˜ž›œǯȱ blessing the entire nation.127 Those who engage in commerce and good deeds, (b) On a deeper level, Jacob united the tribes, thereby for example, have a share in the Torah study of enabling them to internalize each other’s quali-- those immersed in Torah study. Conversely, those ties.128 Thus, although Dan is characterized by Ja-- immersed in Torah study have a share in the good cob as a “snake,” he is characterized elsewhere as deeds of those involved in good deeds. a “lion,”129 indicating that he received the quality (b) On a deeper level, each group imparts some mea-- of a “lion” from Judah.130 œž›Žȱ ˜ȱ ’œȱ ž—’šžŽȱ œ›Ž—‘ȱ ˜ȱ ‘Žȱ ˜‘Ž›ȱ ›˜ž™œDZȱ (c) On yet a deeper level, the tribes received each ‘˜œŽȱ’––Ž›œŽȱ’—ȱ˜›Š‘ȱœž¢ȱ’—ĚžŽ—ŒŽȱ˜‘Ž›œȱ other’s unique qualities not from each other but to increase their own study of the Torah. Con-- ’›ŽŒ•¢ȱ›˜–ȱ ŠŒ˜‹ǯȱ‘’œȱ•ŽŸŽ•ȱ’œȱ›ŽĚŽŒŽȱ’—ȱ˜ž›ȱ ŸŽ›œŽ•¢ǰȱ ‘˜œŽȱ Ž—ŠŽȱ ’—ȱ ˜˜ȱ ŽŽœȱ ’—ĚžŽ—ŒŽȱ interpolation, which follows Rashi, who writes those immersed in Torah study to increase in their that Jacob included all of them in all of the bless-- own good deeds. ings. (c) On yet a deeper level, although we engage pri-- The lesson here is that although we each have our marily in a particular sort of work, we can experi-- unique roles—some of us are immersed in Torah study, ence all paths of holiness completely. For example, others in communal activities—we can and must be when business people take time from their busi-- involved to some extent in the other roles as well. As —Žœœȱ ŠěŠ’›œȱ ˜ȱ œž¢ȱ ˜›Š‘ǰȱ ‘Ž¢ȱ œ‘˜ž•ȱ Ž—ŠŽȱ Š‹˜ŸŽǰȱ ŽȱŒŠ—ȱ˜ȱœ˜ȱ’—ȱ‘›ŽŽȱ Š¢œDZ with Torah at that time as if that were their sole

124. Šœ‘’ȱ˜—ȱśŖDZŗřǰȱ‹Ž•˜ ǰȱŠ—ȱ˜—ȱž–‹Ž›œȱŘDZŘǯȱȱ125. Likutei Sichot, vol. 20, p. 236. 126. Tanchuma, Vayechi ŗŜȱǻŽǯȱž‹Ž›DZȱŗŝǼǯȱȱ 127. Or HaChaim. 128. See Bamidbar RabbahȱŗřDZŞǯȱȱ129. ŽžŽ›˜—˜–¢ȱřřDZŘŘǯȱȱ130. Bereishit RabbahȱşşDZŚǯȱȱ

ŭŬŮ 649 ‡ ‡ƒ SIXTH READING

X ONKELOS W ƒ bq”j‡qƒ2Ë vŠw•q±n½qƒƒ‡QrŠr j¾j_o½qƒƒ‡L nr~‡] oŽ jÅwŠq‘QoË‡Š s_Ån½qƒ50:1 ‡ n‚ƒu ~‡ l ou’q~Š‘q osƒ‡ Š q’jŽƒu  ‡• ou q’ƒu  ‚oŠu •‡—qŽ ou z ƒ‡ j n‚sƒŠl~r‰ jƒu º _†jŽ q vq½qƒƒ‡L nr~w˜p~†sQŽl vqŠ‹‡ On~j’s ]–r‚w˜p~ƒ‡T rrlw˜~‘ p ^ oË‡ †qŽk pŒjŠ~ r˜rƒ jq~˜‡‡r n‚sƒjq˜‡‘r osƒ‡ Š o~ r–j{—n‡˜‡~r r˜rƒ jq~ƒ†u rŽl qƒ‡ n‚ƒu ~˜ l r‡ ‡V n¿ ‹ËO‡ ‹‡] nr¶ j–q~Tˊwº~ jŠjŒn½qƒ3 Š vo~r–j°n‡w˜ p~ ‹‡ Qn~j’s v–r‚ ‡ o–l~ ‡ nŒsƒ‡‡ nju j–q~‚ou ŠƒŒ‡u nŠ jz—ƒu  ‚u o˜r‡sƒ‰jƒu ~r‡u q†‡nŽl ‡oŒsƒ‡‡ nŒjŠ— r z ou‰ ‹Ëv‡‹‡_ njn¯‹n‡ Qq–j”nŒËV˜s~º_¿jn½qƒ‹‡ L n†tŽl vq‚‡] oŒj‡ºQ~jŠjŒn‡_ o¿ ‡ oŒsƒ‡ƒ–u rlqƒ ‡ nŒsƒ‡‡ njq—‡ z o~ r–j” nŒ 4 ‚s j–qu’˜‡‹ ou ‘n osƒ‡Š‡oŠu qŒƒu ‚u o˜‡n‰j – sLŒ~oŠ‚sQ j–q؇_ o¶wŠp~‘ OoË‡–] o¶ qj‡qƒË O˜‡n‰j‡] oŒj‡Tº– jqvq½qƒ ‡ nŒl q–˜‡ n ru‰ jz—q~qju‰‹~–n rŒ‡oŒjŠ ‚sQ j–q’‡_ oŽj„ r~j¶~PrŽwº– j¶q¸‹Op‰‡oŽ‡] oj¶T ‡ o n˜~^ r”rŒ~brŽw‹ n~ ‚s j–qu’‹rm•qj‰ƒŠ‡u Šnu Œ q sƒ‰‡oŽ‡ oju – qŒ‡oŒjŠ‡qŠl‹‡‡u n •~ q ru q~ – rŒ‡oŒjŠ ‡ R n–jn•j¶M˜Œ o h‡ n‰sŽ~‚ vr ] o‚– n sRŒ~oŠ‡nŽ] q‡n¶j¯n‚‡Ynr~5 – s vŒ~oŠ ˜‡ nŽ o• j˜q~‡u n ‡ n–j n•ju˜‡ n~rŒ~rŽ~~ l r‚ ‡ nŽquŽ n–ju j•nu˜ruŒqu˜qqŽ j‰~ n r j–q~ju‡nŠ w‚pŠk~‚ vp RrÊqjƒ‡nŽL o–j¶j•nÊ‚ rÁQr¯ qOqŽ¿“ j p–] p~j¶T‡Š‡ n n˜‡^ n–r¿– bp¯l~ ~ ru~˜ q ‡–r qu j•p~jƒqju‰•qu ~p qj‰ƒu – sƒ j•ƒ•u ‚q s j–qu’–qŒl~qƒ ƒ˜u o~jƒ ‚V oŠl‚sL j–qÅ–pŒ~sQ½qƒ6 ‚ rº v¯r~jƒ‡Qnr~w˜p~‚_ r–j¶j•p~jƒ~V r j j •‡oŠ jƒu  ˆrŠl‹‡‡u n q•~ j rŒju‰ˆƒu ~˜ l r‡ 7 ƒ•‡u nŠ jƒu ‡ n‚ƒu ~˜ l ‡–r qu j•nŒjŠ‘osƒ‡ – s]¶j•nŠ‘QoË‡ Š q_ q½qƒ Ñvp‡n¶j¯n‚–_ p¯l~vq¿ч Qnr~w˜p~–s_j•º ‚u o˜‡o‡or‚s j–q’‡ojqŠ‰ru ‚u ouŒn Šs‰ jƒ ‹~ n‡ r–j” nŒ j r j–q~‡orŠs‰ jƒ Š sQ‰jƒËO˜‡o‡] oŽ j•n„T‚s j–q’‡^ ojqwŠr¿ËWÊn~ºbŠlvq½qƒƒ‡L nr~w˜p~  sƒ jŠ‡ n‚ƒu l~˜‡ oƒu ‡ n‚sƒ l~qƒ‘ osƒ‡˜‡ ou •–ƒ‡ Rq L nr~˜‡] oºƒ‡ Qr p~jƒ‘ OoË‡˜‡]¶ o TŠ s‰jƒ8‹n‡ vr–j”nŒw“p–vp~‡_ oŽ j•n„ ƒ•u r— jz sƒ‚‡ o–sƒ˜jƒsƒ‚jŽ rjƒsƒ‚jŠj’q† ‘~ q ‚u ouŒnƒ•‡u nŠ jƒu ~ p z—s€ j r j–q~ju w‹q·ËOÁnŠq] q½qƒ9  p¯vs·“p–_ p~j¶ºQj„vr‹Or–r•jº‹] rŽ~s”jƒT‹ rÅq† ~ r˜‡ n–jz—qŒ˜qƒl‚qƒ ‡ nz—r–ru’‘q~‡ nu‰ n˜ j– ˜‡ ou q sƒ˜l~qƒ ~‚ rl qŠ r~‡n€u q w qº~ sWr½qƒ10 s v~jŒ_ or¿‚QpŽl vqÁvq‚‡_ n‚j‡qƒ‹‡L n¯r–vrÅw‹q·p‰Qp– ~rŽu j j–q‡~ j r–jnju‡u n  r†r~‡ j o–jn~ ~ rl qŠ‘‡•u n q˜jƒ–q ou’jnŒ ruŒq˜ƒu r’ jƒu ŠË _r·V oÅjnŒ‹ Or¯wºjÅjbn½qƒ Oo¸ j–q½‚– q p] oj¶T– p¯l~ Rr†r~vr‚ p–s]· ‡ nŒsƒ‡~ rjq—~ z rŠ jp~‡ n‚ƒu l~Šq qlqƒ 11 ˜r‡‚r~rŽlqŽ‰~ j r j–q~o˜r‡~r„l qƒ ~ j–\q½qƒ ‹‡ vnŒr‡˜_ qjn¯ŠpQo~ƒ‡V nr~jŠ°qa q½qƒsL~jŒQor‰jƒ ƒ–u rŒl~qƒr†r~u j ‡ o–jn~˜‡ o~ ju rŠ jp~ ‰Š ou ‡q o~ r–j” nŒjŠ ‡u o ‘‡•un ˜Š qu p o~ º O–jŒ~s]½qƒOr†r~vr‚T p–sb€j¶ŠpRo~r‚w˜p~‡WnŽlvqŽ j¿vq‚“p–br~r‚c o¯Ë‡ ~ r–jnju‡u n ‹ n‡ q–j”ŒŠ n o~ r ‚u qŒ—~ jz r–j• ‹n‡ Oq–j”nŒŠ] or~T¹ rŒj¯~^ r–r•Yo¿wŠq‹n‡L r–j”nŒjŠ‚Qp„_ or¿wŠpvo~ ‰ ou ‚ou Š‡n‚sƒŽjƒu rlqƒ ~rŽu j j–q‡ j ƒu uŽ no•u q’‡ n~rŒju‰ ‹vrº n”–_ p¯l~vq¿Qo¿ËLŠƒ‡QrŽrº_°lvq½qƒ12 vo¸ j–q½ q‚–p_ oj¶–Qp¯l~

X RASHI W – p z—l~qu‰‚ r–rjŒu  qu ˆr j•jŠp Š‡ n jz—nu‚„Šp s†ƒ r z—ojŠ– qŒr~jƒ ~ ƒ‚u ‹‡ nŒr z—ju˜q q• j–nŒq‡jŽ n ƒ‡ nr~˜~†p sŽl qŠ ˆr l ‡nŽu Œ‡q n˜‡n‡r‚~sŠ‚ rƒu — jzu q‚Š‡ n jz—nu~Š‹s n~jƒˆr p‡nu jz—n‚  sƒŠ ƒ~u jŠŒ ru —p z q sƒ˜r†‡nŽl ‡ oŒj‡ sƒŠƒŒ‡u nŠ jz—n‚ sƒŠƒ~u jŠ jŒnu‡qƒ ‰‹ ou n~– qŒ~s‡~sŠu p z—‚ rƒu — jzu ‚Š q –q s l– qŒsƒŠ~ o–r‡Š rl~ ‹‡ nru j–q~‹ sƒ‡‹‡ nj—‹ nz n‡ q–j”Œ n sƒ˜s~ƒu u‰ jnu‡qƒ‹ sƒ‡‹‡ nru j–q~  sƒ z—jŠŠ‚q Špu q€~~l Šs u — p z ˆr Š‡ j nu˜jqu jz—nŽu —‚ p z rƒu — jzu ‚Š q –q s k p~ ‚ r‰ r–ju‹p‚rŠ‚r~rup—‡ z n’jŠ ‚‡u r n‰ jnŠ ‹‡ nz—sŠ jz—ƒ‚u r†‡nŽl qŠ ˆr jŽ‡~‚ o ru˜q~jƒ sƒ z—rŠ‹‡ nj—Š nz ‘q osƒ–‡‰u n Œ‡q nŽl~— p z z—ps•u q‚ – p z—l~‡ n‰ j–ru j˜nŒ ƒŠ‡u Ž‡ n Œo ƒ‡u r‚jƒ r r–r‚‚rŠ‰ ru — p z sƒŠj€ q–jŠ  r† r~r‚ p–su€  ‚ r†sƒ˜ p‰pu qŒju~r˜‡n~ jn‰u sƒu–‡‰u n qŒ  sƒ z—r–jnŒƒu z—‡n~‚ p–j‰n‡‡‰un  sƒŒj‰u sƒ†ƒu z—j’n‰u ‡Š‡ n n˜‡ n–ru‰  r–sƒ~jŒu ‚‹ q —Šo z q ƒu z—j–ruƒŽ‡u o˜sƒu q–jƒ‚ r‡ r‚‡ nr†l~‘•ur tŒ ‡ nu–– q qŒr~‡ n˜‡nŽ•– r p z—l~ sƒŒj‰u sƒ z—rŠu ‚Š q q —q‡o zu j˜nŒ sƒ  rƒ‡o‰jƒ‚ rŒr jŠŒqŠ nu Š~ orŒjz—n‡‡ o~‡ n{—jŽƒu qqŽ‰‡ j o‰jŠŒŠ q ‰ru ƒ~u rup z— ‚ r–‡n‰jŒnŠ ‡ n–sƒ• ƒ‡u r‚ ‹‡u r ‚‡ q ‰ou q–j‰nŠ‡nu˜j‰qŠ r‚p z—j‰u ~ r‡ n•l rŠu ‰ t ƒu jŒrs• lq‡Š—p z sƒŽsƒ–l~qu‡ƒŠu ˜‘ ru osƒ‡Š— p z sƒ– j˜n‰u ƒ~u r–p z— s• lq‡Š q†rŽu p z—– sƒ€ ju‡ n–j‰u  sƒ z—jŠ sƒ z—r–jnŒ sƒjƒ‚ r–‡n‰u Š—€ p z r‡‘ j •ur Œ tu ‚q p–s€‰‹‡u j n–r˜j‰u ƒ‚u ƒ’‡u •u n n‚jƒ‹ p‚‡ o–j˜n‰u sƒuƒŠu r˜jƒ ‡ n–j‰u sƒ˜sƒ~‚ r z—rjƒrrŠ ˜‡ ou nŒ~‡ no‚— p z r‚r„ƒ‘ j pp‰u Š‰ ru "‹ƒu r n”–p z—l~ƒ‚u qŒ‹rƒ n”–p z—l~qu‰‹‡ n”sƒ• u ›œ£ž¢Ÿ«›Ÿ¦šœ£ž¢Ÿ«œ¦š¥´Ÿ¨³

The place was therefore called Eivel-Mitzraim ǽȃ¢™Ȃœȱ–˜ž›—’—ȄǾ, which is beyond the Jordan. 12 The sons of Jacob did for him just as he had instructed them:

ŭŬů 650 Genesis 50:1-12 VAYECHI

50:1 Joseph fell on his father’s face, wept over him, and kissed him. 2 Joseph then ordered his servants, the physicians, to embalm his father, so the physicians embalmed Israel. 3 His forty days passed, for that was the time required for embalming. In recog-- nition of the fact that Jacob was responsible for having brought the famine to an early end,141 the Egyptians mourned him ž›’—ȱŠ—ȱŽ¡Ž—Žȱ™Ž›’˜DZȱž›’—ȱ‘Žȱ forty days of embalming and then for an additional thirty days, i.e., for a total of seventy days. 4 When the days of weeping for him were over, Joseph addressed Pharaoh’s court, saying, “If I have found favor in your eyes, please speak to Pharaoh as follows: 5 ‘My father bound me by an oath, saying, “I am about to die. In the grave that I purchased at great expense from my brother142 and dug for myself143 in Canaan, there you shall bury me.” From this you see how important it was for him to be ‹ž›’Žȱ‘Ž›ŽDZȱ‘ŽȱŽ¡™Ž—ŽȱŠȱ•Š›Žȱœž–ȱ˜ȱ™ž›Œ‘ŠœŽȱ‘Žȱœ’ŽȱŠ—ȱ‘Žȱžȱ‘Žȱ›ŠŸŽȱ himself.144 So allow me now to go up and bury my father and then return.’ ” 6 Pharaoh replied, “Go up and bury your father, as he had you swear.” Had Joseph not been bound by an oath, Pharaoh would not have let him remove his father’s remains from Egypt. He would have preferred that Jacob’s tomb become another Egyptian shrine.145 Pharaoh did not suggest that Joseph break his oath, knowing that Joseph could then in turn threaten to embarrass him by breaking another oath he had taken, namely, the oath not to reveal to anyone that he could speak Hebrew, while Pharaoh could not.146 7 So Joseph went up toward Canaan to bury his father, and with him went up all of Pharaoh’s courtiers, the elders of his court, and all the elders of Egypt, 8 followed by all of Joseph’s household, his brothers, and his father’s household. ‘Ž¢ȱ•ŽĞȱ˜—•¢ȱ‘Ž’›ȱœ–Š••ȱŒ‘’•›Ž—ǰȱ‘Ž’›ȱ̘Œ”œǰȱŠ—ȱ‘Ž’›ȱŒŠĴ•Žȱ’—ȱ ˜œ‘Ž—ǯ 9 Chariots and horsemen also went up with him—a very sizeable retinue. 10 They came to Goren ha-Atad ǽȃ‘Žȱ‘›Žœ‘’—ȱ•˜˜›ȱǻœž››˜ž—Žȱ‹¢ȱŠȱ‘ŽŽȱ ˜Ǽȱ‘˜›—œȄǾ, which is beyond the Jordan. The kings of the city-states of Canaan Š—ȱ‘Žȱ œ‘–ŠŽ•’ŽȱŒ‘’ŽĞŠ’—œȱ‘ŽŠ›ȱ‘Šȱ‘Ž¢ȱ Ž›ŽȱŒ˜–’—ǰȱŠ—ǰȱŠœœž–’—ȱ ŠŒ˜‹Ȃœȱ sons were intending to conquer the land, gathered together there to wage war against them. But when they saw the funeral procession, they understood that this was not their purpose in coming. Then, when they saw Joseph’s crown set upon ŠŒ˜‹ȂœȱŒ˜Ĝ—ǰȱ‘Ž¢ȱ™Š’ȱ‘˜–ŠŽȱ˜ȱ ŠŒ˜‹ȱ‹¢ȱ›Ž–˜Ÿ’—ȱ‘Ž’›ȱ˜ —ȱŒ›˜ —œȱŠ—ȱœŽȬ- ’—ȱ‘Ž–ǰȱ˜˜ǰȱž™˜—ȱ‘’œȱŒ˜Ĝ—ǯȱ‘žœȱ ›ŽŠ‘Žȱ ’‘ȱŒ›˜ —œǰȱ‘ŽȱŒ˜Ĝ—ȱ›ŽœŽ–‹•Žȱ Šȱ‘›Žœ‘’—ȱ̘˜›ȱœž››˜ž—Žȱ‹¢ȱŠȱ‘ŽŽȱ˜ȱ‘˜›—œǯ There they conducted a great and solemn ceremony of lamentation, and Joseph ordained a seven-day mourn-- ing period for his father. 11 When the Canaanite inhabitants of the land saw the mourning in Goren ha- Atad, they said, “This is a grievous outpouring of mourning for the Egyptians.”

141. ‹˜ŸŽǰȱŚŝDZŗŖǯȱȱ142. ‹˜ŸŽǰȱřřDZŗŜǯȱȱ143. ‹˜ŸŽǰȱŚŜDZŗǯȱȱ144. Likutei Sichot, vol. 15, pp. 459-466. 145. Šœ‘’ȱ‘Ž›ŽȱŠ—ȱ˜—ȱŚŝDZŘşǯȱȱ 146. ‹˜ŸŽǰȱŚŗDZŚŚǯȱȱ

ŭŬů 651 ‡ ‡ƒ SIXTH READING

X ONKELOS W ˜ Qq–r jŒn¶ËO˜s~º ]–j¶j•n½qƒqOqŽ¿‚ j r” j–]~ q ƒ‡T rŽË r ^˜s~ºb~j°n½qƒ13  qqŽ j‰~ n r j–q~jŠ‡ n‚sƒŽju‚u o˜r‡ƒŠu r†jŽƒu  ~Š ru˜jŠp’ru‰ q•l ˜ q–r jŒnu‚u o˜r‡ƒ–u r j•ƒu w˜q»t l~vqŠ‚ Wpr²q‚w˜p~‹ br‚ r–jq~c‚rŽ•– r ] p¯l~‚L rŠoÅ j‰qÁq‚‚] oj° ˜qŽ rl q~jŠ~rŠ j•q ˜‡‹r r‚ r–jq~ qj„‡u n ‡ ou’q~Š‚q r~ru˜n sƒ–j’pŒ~n r–ƒu j• ‘^ oË‡  r¯br½qƒ14 ~ vo–jŒqŒ‡_ oŽ jÅwŠq‡QnÊn vq‚s _–j’p˜V o~oŒ–pRp• ~ƒ‚‹u n‡ q–j” nŒjŠ‘ osƒ‡ r˜jƒ ~ o–jŒqŒ – qu j•nŒjŠ‚u ouŒnƒ•‡u nŠ ju n Šr‰jƒ‡ n‚sƒ l~qƒ ƒ‡ L nr~w˜p~–s]¶j•nŠËQÊn~‹‡_ nŠsvr‚wŠr‰jƒƒ‡Or p~jƒ~º‚ ] T‚ rŒj‡ bq–j”nŒ ‡ n‚ƒu ~˜ l ‡–r q•‡ j –u n q˜ru‡ n‚ƒu ~˜ l r‡ 15  sƒ‚ƒu l~˜‡Œ‡ n o–l~‘ osƒ‡‡ o l~ sƒ„l qƒ ˜] oŒw‡n¿T‘oË‡w‡ vo l~º^~ j–n½qƒ ƒ‡ vnr~w˜p~Ë_–jr•‡Qo–l vq~ ‘ osƒ‡ ƒu r~ j rŽrŠ– qu†n‡~ rŒjŠu n ƒ–u rŒl~qƒ ‡~u n ru˜jz—nuŠ‰˜ru ‡~r rŽrŠ‡ n˜j‡~ r r˜l~qƒ ˜ Uo~ºŽŠ Or ‡T n¯r‡^ o¯r‚jƒ‘L oË‡ ºŽ QoŒj†j°n‡ºŠº_ O–jŒ~s]½qƒ‹Op‚‡ nl~ ‚u o˜r‡~rŽ jŠ qŒj€ Ë v˜s~ºŽjŠQqŒr·–_ p¯l~‚Or r–] r‚wŠr¿

X RASHI W Š sƒŽr jŠt— z q sƒŒu ns jnŠ‹‡ nŠ‡n€– j ƒ‡u r‚p z—‘ osƒ‡Š p”~ o sƒ˜r˜‡nŒju ƒ~u j{—n‡Š q~‹ƒu r ” n ˆj ‰ ru p z—ƒ‡ rŽr‡oŽ~ ju sŠƒ j ƒ‡rŽ ru sƒ˜s~ƒ~u j{—nu‡qƒ s• lq‡˜Œou — p zu nŒƒƒ‡u nr~ sƒj‰Š‡u n jz—nu r j–r•jŒ‚ r‡ r‚jƒ‘ osƒ‡Š p z— ˜‹ sƒŽjuŒ n o‚ p z—‹ p‰‡oŽ juŒ n r p~~sŠ jƒ‡ n–j”nŒ z—‡n~~Š‡s n˜r†u nŒ •oŠu q j˜nŒƒŠu ƒŽu oŒj†j{—n‡~Œru — p z ƒŽu oŒj† j{—n‡ƒŠu  r j–o•~sŠ  r–j„Œ nu Š‚ q r z—sŠ jz—‹ sƒ•rŒ‹p‚rŠq r•jƒ‹ pu˜q~~Šru p~ qqŽ‰u j  sƒ z—jŠƒ‚u r z—r•u qu sƒ z—jŠnu z—oŒu q z—jŒƒŠu  z—o‡‚ ou j–q‚‹‡ nŽr‡jŽ njŠ ‹‡ nŠ r€Š ju —‚p z pŽl Œ q qu qŒŠj r–jnj‰ƒu ˜ sƒ ƒ–u  qu j–q~jŠo‰jƒ ƒŠu jƒ‡ nŽ orŒjz—ƒŠu ˆr p–r jn‰‡ n‚j‡ƒŠu sƒ€j‰‡~u qƒjŠq‚ ˜ p~˜~ o{—rŠ ‡ n˜r~ƒ‚u — p z ~— r{ u ‡~ n Š‡s nƒoŠ ~‰ ru ƒu ju j•nŽ ‹ n~ sƒ z—jŠnu z—oŒu — q z Œ j ƒŠu z—o‡ƒ j ƒŽu j˜qŒƒŠu ƒŽu jŠ q~sƒ‚ ƒ‡u j‚n‡‹ n‡ q–j’ p~jƒ‚—p zu qŽŒ j ˆpŠj Œ~ p ƒ‚u p z—~— r{ u ‡~ n Š‘s osƒ‡jƒ sƒ–r~r‚ ‡ r˜sƒj” nŒjŠ ru˜jq z—j•n‚~ƒŠu ƒŒu j‰r ƒŠu sƒ€j‰‡qŠu ƒ~u jƒ – qrŒu —˜ p z sƒ~ju˜s˜s~ j sƒŠj€Š nu q z—‡n~ƒ‚p„u jƒ‹ p‚‡ ou˜j q˜  sƒ z—jŠnu z—oŒu — q z Œ j ƒŠu z—o‡ƒ j ‡’ qu ‰Š qu Šq o•s—‡ z n‰sŽ~~ r ƒŠu jƒ ‹‡ nŠs‚Š r r‰jƒƒ‡ r p~jƒ~ƒ‚u   ~ sƒ˜r†u Œ n —r{ u Š‹ n p‚‡nl~‹p‚rŠ ~ƒ‚u jƒ~ r–j•nŒu qu‚pŒsƒusƒsƒŠ‡o~jƒƒŽu oŒj†j{—n‡ƒŠ~u Œ ru p z—  sƒ u˜n~‹‡ nŠ sƒr‚‹‡ n–j”ŒqŠ nu ƒ‡ r p~‹‡ nu j•n‚~‰ ru r˜ r–r„l qu sƒ˜u n~  sƒ z—jŠ‡ r–l ~‚ q —r zu n~‚r ˆj oŠ˜~ o Š‡s qŠ t~ sƒŒj‰‡qŠu ƒ~u sƒ z—jŠ ƒŠu lq‡u qƒ – qŒk~pŽu p z—ƒ‡ r p~jŠ ‹‡ n–j” nŒ‹‡ nu j•n‚r˜r‰‡nŠl‚qƒu ‚ p~ j–n‡‡ qŠƒ~u sƒ€j‰‚u r z—r•u  qu sƒ z—jŠ‡qŠƒ~u z—o‡ jƒ~ƒ‚~u Œ ru p z— ‘ osƒ‡˜‡Š ou ‰s u ˆj ‰– ru q q~jƒ sƒ€jƒ‚s j–q’‡ ojqŠ‰ru sƒ u˜n~  sƒŒj‰~u ƒ‚‡u o–l‚‡ n˜sƒ~ ‚‡ nz—r‡‡qŠƒ~u ‡ n‡jŽ rju ‚  qqŽ‰‡ j o‰jŠŒ q ƒu {— rp— z sƒr‰u ‚ q ƒ~u r–p—‡ z n’jŠ~rŠu p~ƒ‡ r p~jƒ  z—o‡‡qŠƒ~u ‹ n~ sƒ z—jŠ‡qŠƒ~u  z—o‡ jƒˆr p–r jn‰‡n‚j‡ƒŠu ‹ sƒr‰u p‚rƒ€u l‚rŽ s• lq‡Š—p z sƒŽsƒ–l~qu‹p‚‡ o–j˜n‰ƒŠu ru˜p z— ‹ n•‡ nuq”‹‡— nzu nŒl ƒ–‡u ‰u n n‚"ƒ~u j–n‡u qƒƒ‚u Œ q ‹ p‚‡nl~˜Œ‡o ‰‘nu osƒ‡‡ o l~ƒ~u j–nu‡qƒ

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Ў›ȱ ŠŒ˜‹ȂœȱŽŠ‘ǰȱ ˜œŽ™‘ȱŒŽŠœŽȱ˜’—ȱ‘’œǯȱWhen Joseph’s brothers perceived this change in his behavior now that their father was dead, they said, “Perhaps Joseph is nursing hatred towards us. If so, he will surely repay us for all the wrong we did to him!”

X CHASIDIC INSIGHTS W 13 He...struck Esau on the head, killing him: Accord-- As we have seen,156ȱœŠžȱœŽ––Žȱ›˜–ȱŠȱ•˜Ğ¢ȱœ˜ž›ŒŽȱ ing to the sages, Esau’s head rolled into the Cave of in the realm of holiness. Esau’s latent holiness, being Machpelah and remained buried in Isaac’s bosom.153 his greatest asset, is symbolized by his head, while This seems odd, considering the law that a wicked his wicked, lowly behavior is symbolized by his body. person may not be buried near a saint.154 Indeed, God Thus, once his head was isolated from the wickedness performed a miracle to remove the corpse of a false of his body, it was indeed suitable to rest in Isaac’s prophet who had been thrown into the grave of the proximity.157 saintly Elisha.155

153. Targum Yonatan; Sotah 13a; Pirkei d’Rabbi Eliezer 39, end. 154. Sanhedrin 47a; Shulchan Aruch, Yoreh DeahȱřŜŘDZśǯȱȱ155. 2 Kings ŗřDZŘŗDzȱSanhedrin 47a and Rashi ad loc. 156. See Overview to parashat Vayishlach. 157. Likutei Sichot, vol. 15, p. 193.

ŭŬŰ 652 Genesis 50:13-15 VAYECHI

13 The sons ‘Šȱ‘Žȱ‘Šȱœ™ŽŒ’ꮍȱcarried him to Canaan in the formation he had œ™ŽŒ’ꮍ.147 When they arrived in Hebron and were about to bury him in the Machpelah cave, Esau came and protested, saying to them, “Hebron is known as Kiryat Arba be-- cause there are only sepulchers for four couples in the Machpelah Cave.148 So far, Adam and Eve, Abraham and Sarah, and Isaac and Rebecca have been buried there; since Jacob and I are both sons of Isaac, we should inherit the remaining sepulcher and divide it equally between us. Jacob has already used his half of it to bury Leah, so the remaining half belongs to me!” They replied to him, “You sold it!”149 He said to them, “I may have sold my birthright, but I did not sell my heir’s right!” They replied, “Yes, you did!” He said to them, “Show me the document of sale.” They replied to him, “The document is in Egypt.” They consulted among themselves, œŠ¢’—ǰȱȃ‘˜ȱœ‘˜ž•ȱ˜ȱ˜ȱŽŒ‘ȱ’ǵȱŽȱŠ™‘Š•’ȱ˜ǰȱ‹ŽŒŠžœŽȱ‘Žȱ’œȱœ ’ĞȱŠœȱŠȱŽŽ›ǯȄȱ So Naphtali set out for Egypt, while everyone else prepared to await his return. Among those present was Chushim, the son of Dan, who was hard-of-hearing. He asked the others, “What is happening?” They told him, “Esau is preventing the burial until Naphtali returns from Egypt.” He retorted, “Is my grandfather to lie there in disgrace until Naphtali returns from Egypt?” He took a club and struck Esau on the head, killing him.150ȱ‘’œȱž•ę••ŽȱŽ‹ŽŒŒŠȂœȱ™›˜™‘ŽŒ¢ȱ‘Šȱ‹˜‘ȱ‘Ž›ȱ sons would die around the same time and both be buried on the same day.151 With Esau now out of the way, Jacob’s sons buried him in the cave of the Field of ‘ŽȱŠŒ‘™Ž•Š‘ǰȱ‘ŽȱꎕȱŠŒ’—ȱŠ–›Žǰȱ ‘’Œ‘ȱ‹›Š‘Š–ȱ‘Šȱ‹˜ž‘ȱŠœȱŠȱ‹ž›’Š•ȱ ™›˜™Ž›¢ȱ›˜–ȱ™‘›˜—ȱ‘Žȱ ’Ĵ’Žǯ 14ȱ—ȱ ŠĞŽ›ȱ ‘Žȱ ‹ž›’Žȱ ‘’œȱ ŠȬ- ther, Joseph returned to Egypt together with his brothers, fol-- lowed by all those who had gone up with him for his fa-- ther’s burial (see Figure 48). Whereas the Egyptians had pre-- ceded Joseph’s brothers on the way up from Egypt to Canaan,152 once they witnessed the great honor paid to Jacob by the Ca-- naanite kings, they respectfully let his sons take the lead on the trip back. Figure 48: Joseph Buries Jacob. The Aftermath of Jacob’s Death 15 While Jacob was alive, Joseph regularly invited his brothers to dine with him and fraternized with them in other ways as well, as a sign of respect for his father.

147. ‹˜ŸŽǰȱŚşDZřŘǯȱȱ148. ‹˜ŸŽǰȱŘřDZŘǯȱȱ149. ‹˜ŸŽǰȱřřDZŗśǯȱȱ150. SotahȱŗŜŠDzȱŠœ‘’ȱ˜—ȱŚşDZŘŗǰȱŠ‹˜ŸŽǯȱȱ151. ‹˜ŸŽǰȱŘŝDZŚśǯȱȱ152. v. 8, above.

ŭŬŰ 653 ‡ ‡ƒ SEVENTH READING

X ONKELOS W – s vŒ~oŠËQ˜ËŒ‡_ oŽ j’nŠ‚Orº n”ч] nr~–sLŒ~oŠ‘QoË‡wŠ~º p Pº q”j‡qƒ16 ˆj ƒu ~– l rŒ‡oŒjŠ‘osƒ‡˜ qƒjŠƒ‡u •u n q’ƒu  ‡ oju‰ – rŒ‡oŒjŠ‚u o˜sƒŒ ‹ rm••ou qu’ T‹ r˜~r¼q jƒч^ p q~ q¯]Å~ p Ž~r[ °~] r \rÂ]~‘ r RoË‡Šº j ]–jŒ~s v˜w‚s¿17  qju‰•sƒ— jz ƒu r‘ju osƒ‡jŠƒ–u jŒ‡ou˜ ‡ o–l~sƒ‚‡o~r†l qŠƒ j ˆ‡j r ~‡q o sƒ jŠ ч L nr~‡] o‚Òk~‡ Qojq q¯_ p’jŠ~Ž~Or °] r T‚ rÊqjƒѺ OŠrŒj€‚] r r–w‡vn¿ j  qju‰•sƒ— jz qj‰ƒu ˆƒŠu jŒq€~ru˜jz—n 18 ~ r‰ jƒu ˆj ƒu l~~ q r‚rŠk~‡ ojq‡o sƒ jŠ ƒ‡L rŽr’jŠºQŠ jÅn½vqƒƒ‡ Or p~w‹q·Tº‰jŠvo½qƒ ƒ‡vrŠo~‹_ r–j¶ qj¶‘QoË‡ j¾j_o½qƒ ƒŠr„u l~qƒ ‚u ouŒn sƒ‚ j˜ƒŠru Šu qŒju‘osƒ‡ wŠ~‘ q QoË‡ ‹V p‚oŠl~–pŒ~sa½qƒ19 ‹‡ vnrlvqŠQÑjŠºÂ_ p‚º n O–jŒ~s]½qƒ ƒ–u rŒl~qƒ‡n‚sƒŒ rm•ƒŠu r’jŽƒ‡u n‚sƒ l~‘q~ – qŒl~qƒ ‡u n jqjŠˆrj Š~rŽ j qŽ~~ l r‚ ‡QqŠr‹_ pÊjq¯l ‹PpÊq~jƒ20 ‡nŽ vr~‹‡ Qn‚Òk~˜q _ q˜l‚‡V n¿º~ L r–‡nÊ ~rŠl u q ‡ o–l~ƒŠu l jn˜~Š‘r osƒ‡ sƒ‚jŠ ‡qŠlƒu u˜jq z—l ƒu u˜q~jƒ ~rŽ~ l r‡‡ q ˜s_‡l vq‚jŠ‚Qp» q‚‹Ë_½¿‚ q Vs°l q RqŒjŠ‚ Ors†Š¹ j ] rr¯l T‹‡ n‚Òk~‚L r r– ~ rr†jŠ˜ q— jzu q j˜n~r‡j‡‹ rm•Œ~n r z—‡nu ~ rŒr‡u q•jŠ‡ or‚~ rŒsƒ‡ju‰qu jpŒjŠŠ‡ nju  vr–w‹q ~rŽ~ l ƒŠl jn˜~Šr qj‰ƒ‹‡€u n  q q u u w˜ vp~jƒ‹Qp‰ j˜p~Š_ o¿jŠq‰l~‡V n‰sŽ vr~º~ Or–‡nÊwŠq~T‚ rÊqjƒ21 ‡‡— ‹‹  sƒ‚ j˜q‡‹ o qŽƒ j sƒ‰jŠj’q†˜r‡ƒ j sƒ‰ j˜q‡ƒ„u o~  sƒ‚junŠŠq‡ nŒƒ u jŽ qu˜Š‡oŠu qŒƒu ‹ vr¶nŠwŠq–Qo¶ qj‡qƒ‹ Or˜Ë~‹] o qŽj‡qƒ‹L p‰jÅq†

X RASHI W ‹ƒŠu ‰u j ‹ p‰rŠ q–r‚jŠ‚ p” sƒ–‡ n˜‡n‡r‚‹ n~‚‡u r nŒj˜nu‡ nŽl~ sƒŒsƒ•jŒnu ‚ƒu r n”Š o~ r–j{—n‡‡oŽŠ ju ~‹p ƒuo q”j‡qƒ sƒŒj‰u ‘ osƒ‡Š~ p ƒu ƒu q”j‡qƒ  z—sƒr•u q‚jƒ‚ r–‡ r qŠ‹ r pu˜jq z—l ‹ p‰Šju ‰‹tu pu˜q~~sŠl‚qƒŠ sƒ‰r‡‡ nŽl~ ‘ q~ Š o~ r–j{—n‡‡oŽŠ ju p~‹‡ n ƒŠu —˜ jz sƒ‡j‚nŠs– l‚ q~jŠƒ‚u p z—sŒ jŠ  q–r‚jŠŠ sƒ‰r‡‡ nuqjŠ‡ nŽl~ˆj q~‡ o‚jƒ‚ r sƒ†jŠ‚u r r z—l ~ƒ‚u ˆj ƒ–u ru – qŒsƒŠ‘ osƒ‡Š~ p q ‡nŠ—˜ r z sƒ‡j‚nŠ‹r ƒŠu —Š jz ~p ƒu ƒu q”j‡qƒ4‚p„ oŠu ‚Š q q‹‡ nŠjuq• j˜nŒu q‚‹‡ n–r ju ‹ runŠŠ–q ou qj‡qƒ"‹ p‰rŠ  sƒŠj”p~‡ nŠ‡n€– j ƒ‡u r‚—‚p z r‚jŠn‡oŽ˜ ju ~"p ƒu ƒu ”‡ n Œ˜n p~jƒ‰ ou sƒŠ Š qjƒ p‡ p nŽl~—‡ p z qŠ r‹‡ nŽjŽu q–Œj ƒ‡u r‚~ r‰jŠ‹ pu˜ jq–j‡~sŠu — p z q ƒu Žu — nz ‚rƒu ” n ˆ‡r nr~‚ r‚jŠn‡oŽ˜ ju ~–p qqŽ~ƒ‚u jƒ– qŒk~pŽu p z— ‚ qŒ‹ p‰ j˜p~€ o–sƒ‚‡ nŽl~‹ n~jƒ‡ n–sƒ ‡ pu nŽl~— p z qsƒŽ‹ p‰‡ oj‡  q z—j pŽ~sŠu p z—‰ ou s• lq‡‚ƒur ”~ n Š‡s ‰‹un sƒŠr— zu ‚‡ q oŽ’ ju Œ– n r ruq ‹ p‚ru qu qu˜jz—nŽjƒ‚ r~ r–‹‡ n–ƒ u Š qu —˜p z ‰˜qu sƒ–jŒsƒ~˜ sƒ‡u n–juq‚ ‹~ n ˆ‡r nr~‡ o‚sŠ~‡ k ojq q z—p’jŠ~Ž~r r{—ƒ‡rŽ‡‘ oju osƒ‡ € o–sƒ‚p— z ~r ˆr jŠ z—o‡‹ r˜sƒ~€ q–r‚‘ sƒjnŠjƒ‹‚‡ o q ~– q qŒr~jƒ ƒ‡ r ~‹ p €uq ƒ‰u jŠou‡qƒƒ‡‹ rrl o‚jƒ‹‡u r q•ƒ‡ r‚sŠ k~˜Œ o ˆ‡r nr~ –Ž˜ o sƒuq‰jŠƒŠu j‰‡~r Š˜s sƒ–oŽ‚ r–r{—l– o ~– q r ru"ƒ‡ r p~˜ p~ ~Œ ru — p z ‡ nŽ r~‹‡ n‚sŠ~˜ k q q˜l‚‡ nu‰  ˜Š ƒ ‡u nŠ— jzu ‚ q ‘q rƒŒu  ƒ‰u jƒr p~ › ¦´£³š²›œ£Ÿ´Ÿ¨³ X CHASIDIC INSIGHTS W 20 Though you intended me harm, God intended it our pursuit of Godliness.165 for the good, in order to…preserve the lives of many s we have seen, even sin can retroactively con-- people: —ȱ ‘’œȱ ŸŽ›œŽǰȱ ˜œŽ™‘ȱ ꛜȱ Ž¡™•Š’—œȱ how dark-- A tribute to God’s plan when, as we repent, it prompts —ŽœœȱŒŠ—ȱ‹Žȱž›—Žȱ˜ȱ•’‘DZȱ us to achieve a deeper connection with God than we Though you intended me harm, God intended it for the good. possessed prior to sinning. Nevertheless, the decision We must look beyond the veneer of “harm” to its true to sin remains a wrong one, and we must take full re-- purpose, which is to be transformed “for the good.” sponsibility for it and fully regret having intentionally Joseph then explains why light must emerge from dark-- gone against God’s wishes. —ŽœœDZ In contrast, the selling of Joseph was not a negative To preserve the lives of many peopleDZȱ‘Žȱ ˜›ȱžœŽȱ‘Ž›Žȱ means to a positive end—it was the end that God in-- for “many” (rav) is associated with the realm of evil. tended. Although, as in all other sins, the brothers cor-- Esau used this term when referring to his possessions, ›ŽŒ•¢ȱ ›Ž›ŽĴŽȱ ‘Ž’›ȱ ŽŸ’•ȱ ’—Ž—’˜——for which they implying that although he had “many” possessions, were punished—Joseph told them that they did not it was still not enough to satisfy his greed.164 By us-- —ŽŽȱ˜ȱŽŽ•ȱ’œ›ŽœœŽȱŠ‹˜žȱ‘ŽȱŠŒžŠ•ȱ›Š–’ęŒŠ’˜—œȱ ing this “unholy” term, Joseph revealed the value of their sin vis-à-vis him. This explains why Joseph of transforming evil. As we have seen, evil contains reminded his brothers of their harmful intentions al-- 166 ’‘’—ȱ’ȱ•˜Ğ¢ȱœ™Š›”œȱ˜ȱ‘˜•’—Žœœȱ‘Šȱ™˜œœŽœœȱ™•Ž—’ž•ȱ though his desire was to comfort and reassure them. energies—“many.” Through our holy interactions with 21 He thus comforted them: As we have seen,167 the evil, we liberate these energies and use them to power Midrash compares our sins against God to the sin of

164. ŽŽȱŠœ‘’ȱ˜—ȱřřDZŗŗǰȱŠ‹˜ŸŽǯȱȱ165. Likutei Sichot, vol. 25, pp. 283-284. 166. Sefer HaMa’amarim Melukat, vol. 5, pp. 260-261. 167. On ŚŝDZŗŘǰȱŠ‹˜ŸŽǯȱȱ ŭŬű 654 Genesis 50:16-21 VAYECHI

16 So ‘Žȱœ˜—œȱ˜ȱŽŠ‘ǰȱ ’‘ȱ ‘˜–ȱ ˜œŽ™‘ȱ‘Šȱ˜›’’—Š••¢ȱ‹ŽŽ—ȱ’—ȱŒ˜—Ě’Œǰ had this message conveyed to Joseph via the sons of Bilhah and Zilpah, with whom he had always been more friendly:158 “Before he died, your father gave this instruction: 17 ‘This is what you must say to Joseph: “Please now forgive your brothers’ crime and their transgression of having treated you harshly.” ’ ” In fact, Jacob had never issued any such instruction, because he never suspected that Joseph harbored any animosity toward his brothers. The brothers lied in order to promote ™ŽŠŒŽȱ’—ȱ‘ŽȱŠ–’•¢ǯȱ‘Žȱ‹›˜‘Ž›œȱŒ˜—’—žŽDZ “So now, please forgive this crime of ours. If you will not forgive us in deference to your father’s command, because he is gone, then forgive us because we, like you, are the servants of the God of your father, who is eternal.” As the messengers spoke to him, Joseph wept. 18 Ў›ȱ‘Žȱœ˜—œȱ˜ȱ’•‘Š‘ȱŽ•’ŸŽ›Žȱ‘Ž’›ȱ–ŽœœŠŽǰȱhis other brothers and also his stepmother Bilhah went in, and they all threw themselves at his feet and said, “We are hereby your servants!”ȱ’•‘Š‘ȱ‘Ž›Ž‹¢ȱž•ę••Žȱ‘Ž›ȱ™Š›ȱ˜ȱ ˜œŽ™‘ȂœȱœŽŒȬ- ond dream.159 19 But Joseph said to them, “Do not be afraid, for am I in place of God?! 20 Though all of you together intended me harm, God intended it for the good, in order to bring things to their present state and to save the lives of many peo-- ple. How, then, can I, who am only one person, harm you, when it is clear that God wants to do you well? If ten lights cannot extinguish one light, how can one light extinguish ten lights? ‹‹ Seventh Reading 21 So now, have no fear. I will provide for you and your young children.” He thus comforted them. He also spoke to them reassuringly, saying, “Look. Before you came here, people used to say I was born a slave, but when you came, it became clear that I was of high birth. If I kill you, everyone will say that you are not really my brothers—for no one kills his own brothers—and that I just pretended you were my brothers in order to deceive everyone about my lineage.” Nonetheless, although Joseph thus calmed his brothers’ fears, he did not resume fraternizing with them in the same ways he had when Jacob was alive. This change in behavior was noticed by the Egyptians. They, too, had shown re-- spect to Jacob’s sons during his lifetime in gratitude for Jacob’s having ended the famine and restored material prosperity to the country. Once he died, however, taking their cue from Joseph’s behavior, they stopped venerating the brothers. The ‹›˜‘Ž›œȱŒ˜››ŽŒ•¢ȱœŠ ȱ’—ȱ‘’œȱŒ‘Š—Žȱ˜ȱŠĴ’žŽȱ‘Žȱ‹Ž’——’—œȱ˜ȱ‘Žȱ¢™’Š—œȂȱ assertion of their superiority over Jacob’s family, a portent of God’s promise to Abraham that his progeny would be enslaved in a foreign land.160 So, even though the brothers themselves did not endure actual servitude during their lifetimes,161 they began to be apprehensive.162

[ A CLOSER LOOK \ [20] Though you intended me harm: ‘’œǰȱ‘Žȱꗊ•ȱ that through repentance darkness is transformed to verse of the sixth reading of parashat Vayechi, recalls light.163 ‘Žȱ –ŽœœŠŽȱ ˜ȱ ‘Žȱ ꛜȱ ŸŽ›œŽȱ ˜ȱ ‘’œȱ ›ŽŠ’—ǰȱ ’ǯŽǯǰȱ

158. ‹˜ŸŽǰȱřŝDZŘǯȱȱ159. ‹˜ŸŽǰȱřŝDZşȬŗŖǯȱLikutei Sichot, vol. 35, p. 157, note 10. 160. ‹˜ŸŽǰȱŗśDZŗřǯȱȱ161. ¡˜žœȱŗDZŜȬŞDzȱŠœ‘’ȱ˜—ȱ¡˜žœȱ ŜDZŗŜǯȱȱ162. Šœ‘’ȱ˜—ȱŚŝDZŘŞǰȱŠ‹˜ŸŽǯȱSefer HaSichot 5749, vol. 1, pp. 170-171. 163. ŽŽȱ˜—ȱŚşDZŘŝǰȱŠ‹˜ŸŽǯȱȱ

ŭŬű 655 ‡ ‡ƒ SEVENTH READING

X ONKELOS W ‚_ r~oŒ‘ OoË‡‡] n j‡qƒƒ‡L nr~˜‡] oº~º‚‹ Q n‡ Oq–j”nŒj¶T‘oË‡ p¯^ o½qƒ22 ˜‡ oƒ~u ƒ‚‹u n‡ q–j” nŒju‘osƒ‡‡ o˜‡nƒ –‚ q{—lqƒ r~jŒ‘osƒ‡ ~r‡l qƒ‡n‚ƒu l~ ‹‡vnŽr¯–p°Qprƒ ‡ nŽ‹ ju n‡ q–j’p~jŠ‘osƒ‡~r„l qƒ ‡ nŽ jz— 23 ‚—qŽ pu z Œ j –qu–‡ n‰rŒ‡oŽ‘ ju q~‡ n~r˜‡nŠ ju˜ T–‡ n‰rŒ‡^ oŽ¶‹ j Rq·‹‡L n¯oÀ¯‡ n QoŽ¶‹ j n‡ Oq–j’p~jŠT‘oË‡~ j–ċ^ q½qƒ –‡†’Œ ‹‹ ‘ osƒ‡– qŒl~qƒ‘ osƒ‡‡ nu q–jƒƒ‡u nŠj‡ j˜n~ ƒ‡ Or p~wŠp~ T‘oË‡– pŒ~s^½qƒ24‘ voË‡‡_ o¿ j–n¶wŠqº QjÀt‡‚ Op±qŽ jŒwp¶ – qu‰ jnŒr‡‡qƒ ˜‡ n~rŒ~rŽ~‡ l n‚sƒ l~qŠ ~ r j–q~Œn sƒ‰ j˜q‡•q‡ou ƒ j sƒ‰ j˜q‡–‡ n‰u j T‹p‰ j˜p~‚^ rŠk vp‚jƒ‹Rp‰ j˜p~s]•j’n‡sa•rÅ‹‡ Yn‚Ò~voƒ˜Œ‡L o Qn‰sŽ vr~ ‹ r‚ r–jq~jŠ ‹‡‡u n •‡ q ~u n r j–q~jŠ~rr‚ ˜r‡‘osƒ‡‡ oŒsƒ~jƒs•• lq‡ jŠƒu r j”n‡jŠ ‹_ r‚ r–jq~jŠV q¶j¯nŽ–_ p¯l~“p–Pr~r‚wŠp~ ˜~ sO»‚“ q p–] r~r‚w nŒ –‡ n‰–u j qu‰ jnŒ–rŒ‡oŒjŠŠo~ r–j{—n‡‡oŽ ju 25 ~ ru‰Œ‡ n qŒ j–q€˜u ‡r ƒ•u  ju q˜jƒsƒ‰ j˜q‡r‡j‡ – sLŒ~oŠŠQo~r–j°n‡‡_ oŽ j¶w˜p~‘ OoË‡] q¶j¯q½qƒ  s v•lvq‡ jŠvº•Qr j”n‡ jŠ – q{—lqƒ‚r~jŒ–‘qu osƒ‡ ˜‡ nŒƒu  ‚vp»Œ‡ n Qq˜sŒ j”qw˜~‹ p _ p˜nŠl vq‚jƒ‹Op‰ j˜p~T‹‡ n‚Òk~s^•j’n‡sb•rÅ ‡~rŽ sƒ–l~q n‚ƒŒu r{—jƒ‚u o˜r‡ƒ†rŽl qƒ‡u nŽ jz— ‹ n‡ r–j” nŒju ‹ p°‡_ n½qƒËO˜s~º]†jŽ q vq½qƒ‹‡LŽ n¯– r p°Qprƒ‚_ r~oŒwp¶‘OoË‡˜ rŒ]r½qƒ26 •„ ‹n‡ vr–j”nŒj¶Ë Q–r~vr¶

XŒ‡J‚’JŠ~J‚L’JX‹‡•ƒ’J‚L’

Jƒ‡•–’ƒJXŒ‡J‚L‡‡‡JX€LŒJƒ‡–ƒJXŒ‡J‹ŠŠJ‡Œ—J‚L„JXL‡Jƒ‡˜ƒ‡—–’ƒJX‚L‡ ˜JˆL– JŠLƒJƒ‡” ƒJXŒ‡JQŠJˆL~JXLŠ•˜Q~J˜‡—~–J–’J‡•ƒ’J‹ƒ‰ XŒ‡Jˆ‡Š€–J–—~J‹‚JŠ‰ƒJ‚˜~J~L”JX˜ƒ‡—–’J~L”JŠ‰‚JX LŒJ˜ƒŒƒ˜‚ƒJ€LŒJ˜ƒ ƒ˜’‚J‡ŽŒJXŒ‡JƒŽ‡ƒ•JˆLŠJƒŽŽ JQ‚JXQŽ

Its customary at the end of the public reading of any of the Five Books of Moses for the congregation (followed by the reader) to say: •o„ q j˜nŽjƒ•q„l •q„l

X RASHI W ‡ ‡ƒ˜—–’˜Š ƒ‡ r‰u j–nu‡ourŠ jun€u sƒŒƒu €u j–q˜j‰u ‘ osƒ‡‡ou‰ j–nuŠ q

X CHASIDIC INSIGHTS W them, we ask God to inspire us without causing to reveal the purpose of our sins, i.e., that we žœȱ˜ȱœžěŽ›ǯȱ should realize that the inner purpose of our sins • Just as Joseph comforted his brothers by explain-- is that we should experience the advantage that is ing the inner purpose of their sin, so we ask God gained through repentance. Once the inner pur--

[ A CLOSER LOOK \ [23] The children of Machir son of Manasseh, According to Jewish custom, one person should not were born…between his knees: According to one receive the honor of holding the child during the opinion, this means that Joseph held his great- circumcision for more than one child per family.178 grandchildren on his lap during their circumcision. ‘’œȱ›ŽĚŽŒœȱ‘Žȱ•Š ȱ›Žœ›’Œ’—ȱ™›’Žœœȱ›˜–ȱ˜ěŽ›’—ȱ Though their circumcisions took place eight days af-- the incense in the Temple more than once.179 Rabbi ter their birth, the Torah still refers to them as being Moshe Sofer, however, rules that the leading rabbi “born on Joseph’s lap,” alluding to the fact that the of a city is exempt from this restriction,180 compar-- Divine soul enters the newborn’s body during the ’—ȱ‘’œȱ˜ȱ‘Žȱ™›’Ÿ’•ŽŽȱ˜ȱ‘Žȱ‘’‘ȱ™›’Žœȱ˜ȱ˜ěŽ›ȱ circumcision.177 Circumcision is thus considered the the incense whenever he wishes.181 Thus Joseph, spiritual birth of the child. the ruler of the land, which can be compared to the This interpretation also supports a halachic ruling •ŽŠ’—ȱ›Š‹‹’ȱ˜ȱŠȱŒ’¢ǰȱ Šœȱ“žœ’ꮍȱ’—ȱ›ŽŒŽ’Ÿ’—ȱ‘’œȱ of Rabbi Moshe Sofer (known as the Chatam SoferǼDZȱ honor for the children, i.e., more than one child, of Machir.182

177. See Shulchan Aruch HaRav, Orach ChaimȱǻœŽŒ˜—ȱŸŽ›œ’˜—ǼȱŚDZŘǯȱȱ178. Rabbi Moshe Isserles, Yoreh DeahǰȱŘŜśDZŗŗǯȱȱ179. Yoma 26a. 180. Responsa, Orach Chaim 198-199. 181. Yoma 14a. 182. Likutei Sichot, vol. 20, p. 247.

ŭŬŲ 656 Genesis 50:22-26 VAYECHI Joseph’s Death 22 Joseph remained in Egypt, he and his father’s household, and Joseph lived to be one hundred and ten years old. ‹‹ ŠĞ’›ȱ23 Joseph lived long enough to see Ephraim’s great-grandchildren, and even longer still, for the children of Machir son of Manasseh—Manasseh’s grand-- children—were not only born during Joseph’s lifetime—Joseph also lived long enough to teach them, as he sat them between his knees.168 24 Joseph said to his brothers, “I am about to die, but God will surely remember you and take you up from this land, to the land that He promised by oath to Abraham, Isaac, and Jacob.” 25 And Joseph bound the sons of Israel by an oath to bind their descendants by an oath, saying, “God will surely remember you and your descendants, and when He does, you shall have them take up my bones, together with yours, from here.” Joseph had heard this prophetic expression (“God will surely remember you”) from Jacob and now passed it on to his brothers, who in turn passed it on to their progeny. Joseph did not enjoin his brothers to bury him in the Land of Israel, as his father had enjoined him, for he knew that Pharaoh would not allow this to be done. Since Joseph had been viceroy of Egypt, Pharaoh had to respect the oath he made to his father. The brothers, however, were only resident aliens, and as œžŒ‘ȱ‘Šȱ—˜ȱ™›Žœ’Žȱ˜ȱ˜ĜŒŽǯȱ‘Ž¢ȱ˜•ȱ‘Ž’›ȱ™›˜Ž—¢ȱ˜ȱŠ”Žȱ‘Ž’›ȱ›Ž–Š’—œȱ ’‘ȱ them when they would eventually leave.169 26 Joseph died at the age of one hundred and ten years, and he was embalmed Š—ȱ™•ŠŒŽȱ’—ȱŠȱŒ˜Ĝ—ȱ’—ȱ¢™ǯȱ‘Žȱ¢™’Š—œȱœž—”ȱ‘ŽȱŒ˜Ĝ—ȱ’—˜ȱ‘Žȱ’•Žȱ’ŸȬ- er,170 thinking that its presence in the river would bring blessing to its waters.171

Its customary at the end of the public reading of any of the Five Books of Moses for the congregation (followed by the reader) to say: Be strong! Be strong! And let us strengthen each other!

The ŠĞŠ›Š‘ for parashat Vayechi may be found on p. 361.

X CHASIDIC INSIGHTS W the brothers against Joseph. The Jewish people thus • Just as Joseph did not begrudge his brothers, œŠ¢ȱ˜ȱ ˜DZȱȃȱ‘Šȱ˜žȱ ˜ž•ȱ‹ŽȱŠœȱŠȱ‹›˜‘Ž›ȱ˜ȱ–ŽǰȄȱ even in his heart, and instead sought to help them meaning “Comfort me as Joseph comforted his broth-- atone for their sin,174 we ask God to cleanse us of ers who had done him harm.”172 ˜ž›ȱœ’—œȱ ’‘˜žȱŒŠžœ’—ȱžœȱ˜ȱœžěŽ›ǯ175 • Just as Joseph provided for his brothers and even • Just as Joseph inspired his brothers to repent,176 gave them the best of the land,173 we ask God to we ask God to inspire us to repent. But whereas do the same despite our sins. Joseph inspired them to repent by tormenting

168. Likutei Sichot, vol. 20, pp. 243-246. 169. Šœ‘’ȱ˜—ȱ¡˜žœȱŗřDZŗşǯȱȱ170. Šœ‘’ȱ˜—ȱ¡˜žœȱřŘDZŚǯȱȱ171. Sotah 13b. 172. Song of Songs ŞDZŗȱŠ—ȱŠœ‘’ȱad loc. 173. ŚŝDZŗŗǰȱŠ‹˜ŸŽǯȱȱ174. ŽŽȱ˜—ȱŚŘDZşǰȱŠ‹˜ŸŽǯȱȱ175. See Y. MakotȱŘDZŜǯȱȱ176. See Kli Yekarȱ˜—ȱŚŘDZŗŜǰȱŠ‹˜ŸŽǯȱȱ

ŭŬŲ 657 ‡ ‡ƒ SEVENTH READING

pose of the sins is revealed, they are transformed œžŒŒŽŽȱ’—ȱž•ę••’—ȱ‘Žȱ’Ÿ’—Žȱ–’œœ’˜—ȱ•Š’ȱ˜žȱ’—ȱ‘Žȱ to merits.183 next book of the Torah, Exodus. In Exodus, we enter 23 Joseph also lived long enough to teach them: A fa-- exile, receive the Torah, and begin the process of build-- ther and a grandfather are obligated to educate their ing a home for God out of this world. 184 children and grandchildren in Torah. But according To provide this sustenance and inspiration to us, our to the predominant view in Jewish law, a great-grand-- ancestors had to live their holy lives in a quasi-state father does not bear the same obligation to a great- of exile. This would lessen the disparity between our 185 grandchild. reality and theirs and enable us to draw sustenance Nevertheless, we can derive from Joseph’s behavior from their lives. We thus read at the end of Genesis that if we merit to live long enough to see our great- about Jacob and his family’s descent into the Egyptian grandchildren, we should, as Joseph did, study Torah exile. Although they were never enslaved and lived a with them (especially since according to some opin-- good life both materially and spiritually, they were in ions, we are obligated to do so186). And if we are inca-- “exile,” banished from the Holy Land. By maintaining pable of doing so—either for lack of strength or abil-- spiritual dominion over Egypt during their exile, they ity—we should donate generously to the Torah schools gave us the strength to dominate the spiritual darkness in which our great-grandchildren study.187 of our own exile. 26 Žȱ ŠœȱŽ–‹Š•–ŽȱŠ—ȱ™•ŠŒŽȱ’—ȱŠȱŒ˜Ĝ—ȱ’—ȱ¢™DZȱ Just before the era of the patriarchs was to end and It seems odd that the Torah would conclude the book the real exile about to begin, Joseph called over his of Genesis with the seemingly disheartening imagery ‹›˜‘Ž›œȱŠ—ȱ˜•ȱ‘Ž–ȱ—˜ȱ˜ȱ ˜››¢DZȱȃ ˜ȱ ’••ȱœž›Ž•¢ȱ of Joseph’s death and burial in depraved Egypt. Upon remember you and take you up from this land”—be-- ž›‘Ž›ȱ›ŽĚŽŒ’˜—ǰȱ‘˜ ŽŸŽ›ǰȱ ŽȱœŽŽȱ‘Šȱ‘’œȱŸŽ›œŽȱ—˜ȱ cause exile cannot dominate the Jewish people. To the only contains a positive message but in fact sums up Œ˜—›Š›¢DZȱ‘ŽȱŸŽ›¢ȱ™ž›™˜œŽȱ˜ȱ‘ŽȱŽ¡’•Žȱ’œȱ˜ȱŒ‘Š••Ž—Žȱ ‘Žȱ–ŽœœŠŽȱ˜ȱ‘ŽȱŽ—’›Žȱ˜˜”ȱ˜ȱ Ž—Žœ’œDZ us to overcome it and grow in the process. Genesis primarily recounts the history of our patriarchs ȱ‘’œȱ™˜’—ȱ’—ȱ‘Žȱ—Š››Š’ŸŽȯŠĞŽ›ȱ‘Žȱ’—œ™’›Š’˜—ȱŽ—Ȭ- and matriarchs. These were men and women who, as erated by the lives of the patriarchs, God’s promises to we have seen, were above material concerns and were them, the descent of Jacob to Egypt, his blessings to the inextricably bound to God and His plan for creation tribes, and Joseph’s promise to his brethren—the Torah ‘›˜ž‘˜žȱ‘Ž’›ȱ•’ŸŽœǯȱ‘Ž¢ȱ Ž›Žȱ‘Ž›Ž˜›Žȱž—ŠěŽŒŽȱ ’ŸŽœȱžœȱ‘Žȱꗊ•ȱ™’ŽŒŽȱ˜ȱ’—˜›–Š’˜—ȱ‘Šȱ ’••ȱœžœŠ’—ȱ by the Divine concealment that pervades our world. žœȱ‘›˜ž‘˜žȱ˜ž›ȱŽ¡’•ŽDZȱ Žǰȱ ‘Ž’›ȱ ŽœŒŽ—Š—œǰȱ •’ŸŽȱ ’‘’—ȱ Šȱ ’쎛Ž—ǰȱ –žŒ‘ȱ ˜œŽ™‘ȱ ŠœȱŽ–‹Š•–ŽȱŠ—ȱ™•ŠŒŽȱ’—ȱŠȱŒ˜Ĝ—ȱ’—ȱ¢™. We lower consciousness—the consciousness of exile. But are not alone; Joseph, the ruler over Egypt, is with us as their heirs, we inherit some measure of their tran-- reminding us that we too can “rule over Egypt,” tran-- scendence. And it is with that power that we are able to scending exile and transforming it into redemption.188

[ A CLOSER LOOK \ [25] Take up my bones: Some commentators served.190 Rather, we must conclude that although maintain that only Joseph’s bones were taken up Joseph’s remains are referred to as “bones,”191 in ›˜–ȱ¢™ȱŠ—ȱ‘Šȱ‘’œȱ̎œ‘ȱ‘ŠȱŽŒ˜–™˜œŽǯ189 ŠŒžŠ•’¢ȱ ‘’œȱ Ž—’›Žȱ ›Ž–Š’—œȱ ’—Œ•ž’—ȱ ‘’œȱ ̎œ‘ȱ ’œȱ However, as we read in the next verse, Joseph was buried in Shechem.192 Ž–‹Š•–Žǰȱ ‘’Œ‘ȱ –ŽŠ—œȱ ‘Šȱ ‘’œȱ ̎œ‘ȱ Šœȱ ™›ŽȬ-

183. Sefer HaMa’amarim Melukat, vol. 5, pp. 262-263. 184. ŽžŽ›˜—˜–¢ȱŚDZşDzȱKidushin 30a. 185. See Shulchan Aruch HaRav, Talmud TorahǰȱŗDZŞȬşȱŠ—ȱœ˜ž›ŒŽœȱŒ’Žȱ‘Ž›Žǯȱȱ186. ’ĞŽ’ȱ ˜‘Ž—, Yoreh DeahȱŘŚśDZŗǯȱȱ187. Likutei Sichot, vol. 20, pp. 247-248. 188. ’ĞŽ’ȱ ˜‘Ž— on ¡˜žœȱŗřDZŗşǯȱȱ189. Zohar, end of our parasha. See also ’ĞŽ’ȱ ˜‘Ž— and Tzror HaMorȱ˜—ȱśŖDZŘȱŠ‹˜ŸŽǯȱȱ190. See Sotah 13b, Maharsha and Iyun Yaakov ad loc. 191. Likutei Sichot, vol. 25, p. 477, note 29 and sub-notes * and **. 192. Likutei SichotǰȱŸ˜•ǯȱŘśǰȱ™™ǯȱŚŝŚȱěǰȱŸ˜•ǯȱ řŖǰȱ™™ǯȱŘŚşȱěǯȱ

ŭŬų 658 Vayechi ŠĞŠ›Š‘ ˜› Š¢ŽŒ‘’ 1 Kings 2:1-12

In parashat Vayechi, Jacob Š–˜—’œ‘Žœ and exhorts his children before his death. In this ‘ŠĞŠ›Š‘, King David exhorts his son and heir, ˜•˜–˜—ǯ

2:1 When the time of David’s death drew ËQŽ‚ j s_ŒÒj¯w˜p~ƒV q”j‡qƒ˜º LŒrŠQnƒ rw‡voŒj‡º _ j–j•n½qƒ2:1 near, he instructed his son Solomon as 2 follows: 2“I am about to go the way of  QrÊj•q„ vr jƒ“ p–L r~r‚wŠr¿Ð p–Qpj¶ÐOoŠs‚‡] n‰sŽ~ vr – s vŒ~oŠ all the earth, therefore be strong and be ‚] rقj‡ *˜ p–] pŒj¯nŒw˜p~YrÊ j–qŒvr¯jƒ3 ¯‡ vn~jŠr˜‡_ n‡r‚jƒ a man. 3You must keep the charge of Gќёǰ your God, walking in His ways, Tƒ‡ r˜sƒ j”nŒƒ‡^ r˜sÇt –sbŒj¯nŠƒ‡T r‰ r– jn¶˜p‰^ pŠrŠч Rp‚Òk~ and observing His rules, commandments,  q] qŒjŠ‚L p¯sŒ˜] q–˘j¶º Q˜r¿q¿ƒ‡ Or˜sƒ jvojƒƒ‡] r†rÅj¯nŒº ordinances, and testimonies, as ›’ĴŽ— –_ p¯l~wŠr¿˜V o~jƒ‚Op°lÊ– vq ] p¯l~wŠr¿˜ Uo~Š‡ Rn¿j°qÊ in the Torah of Moses, so that you may succeed in whatever you do and wherever – bp¯l~Ë R–r j¸w˜p~‚W rقj‡‹‡ bn•r‡c q cqŒjŠ4‹¯‚ vr QpŽ j’nÊ 4 you turn. Then Gќё will ž•ę•• His ‹ Rr¿ j–q¸w˜p~чWpŽº r b–jŒj¯n‡w‹~ n M– sŒ~oŠh‡qŠr–] p¶ n¸ word which He spoke concerning me, saying, ‘If your descendants guard their ‹L r¯j’qŽwŠ r‰jº‹QrrjŠwŠr‰j¶˜OpŒk~vp¶T‡qŽ r’jŠ˜p‰^ pŠrŠ way, walking before Me sincerely with Š vo~r–j°n‡~_ oÃn¿ŠQqoŒ¯‡~ On Tъ˜ j ^ o–r¿n‡w~Ò– v sPŒ~oŠ all their heart and all their soul, there will never cease to be one of your line on the w¶ p ~ˇ‡] r Š‚Wn r°brw–p¯l~c˜~ o rÊj\qr‡‚] rÊq~‹] q€jƒ5 throne of Israel.’ Š [o~ r–j°[n‡˜Ë ]~jn”‡] o–r°w‡voŽ j¯nŠ‚] r°r–] p¯l~‚Rr‡º– j” 5 You also know what Yoav the son of ‹ Oo€ j–q‚] q½qƒT– p˜bp‡w~ p ^ r°rŒlvqŠjƒ–WoŽw¶– p boŽ jq~jŠ Tzeruya did to me when he showed the other ˜ĜŒŽ›œ of the Š›–¢ the ’—Œ›’–’—Š’— ‚ RrŒr jŠnŒ‡] oŒ¸ j YoÊn½qƒ‹LÒr¯j¶‚QrŒr jŠnŒw‡voŒ¸‹ j p°_ r½qƒ 35 •ŽĴŽ› I had sent ‘’– through Uriah, and ƒ‡vrŠj€ q–j¶–_ p¯l~ËQŠlvqŽ jvºƒ‡OrŽ j˜rŒj¶–] p¯l~T˘ r–sv€l vq¶ what he did to –¢ ˜›–Ž› adversaries, the two commanders of Israel’s forces, Avner ‹ QÒr¯j¶ËV˜r‡°vo a o–˘w~vÒjƒÑL p˜rŒj‰r j¿ r˜‡Qn°rjƒ6 36 37 son of Ner and Amasa son of Yeter: he ºQ‡ r‚jƒ pOp w‚p°lÊ vq T‡ nrjŠn·q‚‡^ qÀn„ j–q‡ boŽ jnŠjƒ7Š s v~j¯ killd them ŠĞŽ› they had –ŠŽ peace with –Ž, thus shedding the blood of war in ‡QoŽ jÅnŒ‡ Pn j–rj¶‡ OqŠ~º o ] j–vr•T o‰w‡ n¿ÑċL pŽ r jŠt¯‡] oŠj‰s v~j¶ time of peace, when they were ˜ě guard. ~ _ r–o·w‡ p bnjŒvn¯[ÑjÁ[n‚] o n‚jƒ8 ч vn r~‹Ë _Šr¯jq~ In –ŠœŠȂœ case, Yoav put the blood of war on the sword hanging on the belt around ˜ p”Op–jŒnŽ‚] rŠrŠ• j T‡nŽ bqŠjŠvn•~º ^‚jƒM‹‡ n–t vq¶nŒ h‡nŽ‡ nŒj‡ q‚wvp his loins by tricking –ŠœŠ with it: when  Oo¸ j–q½‚ q T‡ n˜~r–j•nŠ^ q–r‡w~º v‚jƒ‹n‡ċL rŽl vqŒ‡] nÊj‰pŠ‹ËQ‡ j¶ he went to –ŽŽ ‘’–ǰ he turned the sheath upside down so the sword would fall out  p–vr p¶QÑ j˜‡vnŒl~w‹~– n sOŒ~oŠT‚rق‡Ë vq Š^ vqbr±p~vrƒ of it. When he then picked it up, –ŠœŠ Šœœž–Ž he had no evil intent, and was therefore not prepared for Yoav’s ŠĴŠŒ”ǯ Thus, the blood of war was also upon the shoes on Yoav’s feet. 6 So act in accordance with your wisdom,anddonotlethisgrayheadgodowntothegraveinpeacebydyinganaturaldeath. 7 But be kind to the sons of Barzilai the Gileadite, and let them be among those who eat at your table, for they befriended me when I ̎ from your brother Avshalom.38 8 And here with you is Shimi son of Gera, the Benjamite from Bachurim, who cursed me with an explicit curse on the day I went to Machanayim.39 When he came down to meet me at the Jordan, I swore to him by Gќё, saying, ‘I will not kill you by the sword.’40

35.ȱŘȱŠ–žŽ•ȱŗŗDzȱ’›Šœ‘ȱŠ—Œ‘ž–Š, Ma’asei 12. 36.ȱŘȱŠ–žŽ•ȱŘDZŗŘȬřŞǯȱȱ37. Ibid. 20:4-13. 38. Ibid. 17:27-29. 39. Ibid. 16:5-9. 40. Ibid. 19:17-24.

ŭŰū HAFTARAH FOR VAYECHI

9 But now, do not hold him guiltless, for T rÊj qvr‡jƒ‚ rÊL~‹ r Qr‰r ¯‡~‡ _ n V n¿º‚ OoÇqŽ jÊwŠq~T‚ rÊqjƒ9 you are a wise man: see if he has incurred the death penalty in œ˜–Ž other way; if so, Ë V˜r‡ vo°w˜p~a rÊ jq–Ëv‚jƒËOÀw‚p°lÊ– vq ] p¯l~˜] o~ you will know what to do to him, and –QorÇn½qƒƒ‡L r˜sl~w‹ n Qnƒ¸ r _ q¿j¯n½qƒ10ŠË v~j¯‹ Qrj¶ you must bring his gray head down to the wŠ q Tnƒ¸Ð r ^ qŠrŒ–bp¯l~ ‹‡ RnŒr½ q‚jƒ11 vnƒ r¸–‡_ nj¶ grave with blood.”  q]¯ p TÐqŠ rŒ Ë ^–jp j¶‚L rŽr¯ ‹‡ Qnr¶ j–q~ŠOo~ r–j°n‡ 10 David then lay down with his fathers, and he was buried in the City of David. ‹‡vnŽr¯¯QÒr¯jƒ‹‡_ n¯Òj¯ÐOqŠŒ‹ r n ] qŠr¯º v–‡nº‹‡OnŽ r¯ 11 The length of David’s reign over Israel  s_¿ nÊqƒƒ‡L nr~] nƒ¸~ r QoÃn¿wŠqPq¯r‡‚sPŒÒj¯º12 was forty years: in Hebron he reigned seven years and in Jerusalem he reigned  s v~jŒËQ˜t‰ jŠqŒ thirty-three years. 12 Solomon then sat on the throne of David his father, and his rule was ꛖ•¢ established, for he was given –ŠœŽ›¢ over spiritual creatures, as well.

ŭŰŬ

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