English translation — ויחי א

A.

"And Jacob lived in the land of Egypt seventeen years, and the days of Jacob were etc." — one asks¹

: Why does the Torah need to explicitly write the number of years that Jacob lived in Egypt?

Since it already says in the previous portion²

that when coming to Egypt was "the days of the years of my sojourning are a hundred and thirty years,"

and in this same verse the Torah says "and the days of Jacob, the years of his life, were seven years and a hundred and forty-seven years" — then from this it is understandable that in Egypt he lived seventeen years.

For what purpose separate out specifically Jacob's years in Egypt?

And on the other hand,

if for whatever reason the Torah wants to separate out the years that he lived in Egypt,

It comes then in continuation of the previous sedra that he was 130 years old — is it then superfluous, seemingly, to give the sum total of his years?

The calculation is clear by itself.

Commentators answer

that therefore the Torah divides the number of years that Jacob lived in Egypt and says about it "Vayechi,"

because the 130 years until then were not considered by Jacob as years of <b>life</b>.

And the reason is because "few were the days of the years of my life,"

full of toil and sighing

: earlier his fleeing from Esau,

his being with Laban who "by day the heat consumed me and the frost by night, and my sleep fled from my eyes"

a.

a.

b.

up to the selling of Joseph.

Coming however to Egypt he suffered no troubles; on the contrary,

he lived there a life of peace and tranquility, sitting in the best of the land,

seeing that all his children were whole,

and Joseph as viceroy — therefore only then was "<b>Vayechi</b> Yaakov".

And the Torah includes all his years together in the sum total of the 147 years,

in order to thereby indicate that the last seventeen good years,

the "Vayechi"-years⁶,

caused the pain and anguish of all his earlier years to be forgotten,

until they all appeared as good years: "all of them are already for good".

It is, however, still not smooth: true indeed,

that since his last years were "in goodness" they so gratified Jacob until causing the sufferings of all earlier years to be forgotten; but how can one add a sum total,

which is known - no more than to emphasize that "all of them are already",

and moreover "all of them are already for good"⁷,

when 130 years were "few and evil"

(the opposite of good),

and the 17 years were Vayechi

(the essence of life and goodness)?

2.

one will understand this by explaining the words of the Midrash⁸

and Rashi at the beginning of our parshah.

The Midrash says: Why is this parshah closed from all the parshiyos of the Torah? Rather, because when our father Yaakov passed away, the enslavement of Egypt began upon Israel,

Another explanation: Why is it closed? Because our father Yaakov sought to reveal the end, and it was closed from him,

Another explanation: Why is it closed? Because it closed from him all the troubles of the world.

The question "Why is this parshah closed" means simply—in the plain sense of Scripture—that which there is no space before the words "Vayechi Yaakov"⁹,

since a new parshah begins—it is understandable that here,

as in <b>all</b> other parshiyos of the Torah¹⁰,

there must be a break before the beginning of the parshah of "Vayechi Yaakov".

According to the above, in this there is no understanding:

The closing of the portion for the words "&lt;b&gt;Vayechi &lt;/b&gt;Yaakov" seemingly should have, of all the &lt;b&gt;first&lt;/b&gt; [reasons], indicated a closing &lt;b&gt;for the better&lt;/b&gt; that "Vayechi Yaakov" caused,

namely that then "&lt;b&gt;were closed &lt;/b&gt;from him all troubles of the world"?

Even stronger is the question: also for the closing,

the conclusion of Parshas Vayigash tells about the &lt;b&gt;good&lt;/b&gt; living situation of Bnei Yisrael in the land of Goshen,

it was in a manner of "and they were fruitful and multiplied exceedingly",

then, when immediately afterwards

(without any interruption)

the verse tells "Vayechi Yaakov in the land of Egypt etc.",

is it not that logic obligates that with the closing the Torah intends to emphasize that "Vayechi Yaakov etc." comes in proximity without any interruption in its content

(the good)

with the conclusion of the previous parshah&lt;sup&gt;11&lt;/sup&gt;

&lt;span&gt;&lt;span&gt;&lt;span&gt; - then why&lt;/span&gt;&lt;span&gt;&lt;span&gt; does the reason of ,&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;&lt;/span&gt;

"were closed from him all troubles of the world" come in the Midrash as the last of the reasons,

and the first

(the

i.

e.

primary) reasons on the closing of the parshah are entirely matters &lt;span&gt;that are the opposite of ,&lt;/span&gt;

"they were fruitful etc. Vayechi Yaakov in the land of Egypt"?

Furthermore, it is difficult in Rashi on the Torah: since his way is to explain the plain meaning of Scripture,

he should seemingly have accepted as primary the reason of the concealment at

"Vayechi Yaakov" which expresses a matter of good in connection with "vayifru" etc. and with "chayei Yaakov"

(as above — and not a matter of the opposite of good,

which was caused by his passing — the opposite of

"Vayechi Yaakov")

It is not understood: a)

specifically this third reason in the Midrash,

"that all troubles were concealed from him, etc."

(which is closest to the plain meaning of the verse)

Rashi does not bring,

b)

also the two reasons from the Midrash,

which Rashi brings,

he should seemingly have placed them in a reversed order¹²

— according to the second reason, the concealment is connected with the life of Yaakov

(although the reason for Yaakov's desire to reveal the end was that it was close to his passing¹³

it nevertheless occurred during his lifetime),

while the first reason speaks about a time that is after the passing of Yaakov

(and in particular,

that also the matter of not-good is even harsher than according to the second reason)¹⁴.

Gimmel.

This will be understood according to that which the commentators

answer the question on the two reasons: if the reason for the closing of the parshah is,

because since Yaakov Avinu passed away, it was closed etc., or because,

that he sought to reveal the end to his children and it was closed etc. — should the closing not have been later in the verses where it speaks about the hiding of the end or about the passing of Yaakov?

And one answers,

that a closing in the middle of a parshah is not noticeable,

in contrast at the beginning of a parshah.

When the closing is at the beginning of a parshah — that with a new parshah begins

a particular matter

— there must be a separation space greater than usual — but when there is entirely no space — it is closed — and the matters are indeed in two separate parshahs, it is logical to say that the closing does not indicate a closing of the specific verses and words where the closing is located,

rather it is connected with the general content of the parshah

(and therefore it is hinted as an introduction to the content of the parshah, as below).

And since the main content of the parshah "Vayechi" is about events that are <b>not</b> related to the manner of life of Yaakov Avinu in the land of Egypt

that Yaakov and his sons were in the best of the land until the conclusion "and they were fruitful and multiplied exceedingly" -]

but about events that are connected to his passing until his actual passing

(from "And the days of Yisrael drew near to die" at the <b>beginning</b> of the parshah,

and the continuation of the matters regarding Yaakov Avinu's blessings to Yosef and his sons and afterwards the blessing to his sons - matters that pertain to the time before the passing)

; and especially that immediately at the very beginning of the parshah¹⁹,

in the first verse,

is brought the sum total of <b>all</b> the years of Yaakov's life,

Therefore it is understandable that with the "parshah stumah" the Torah intends to hint at a concealment regarding the general content of the parshah - the passing of Yaakov.

4.

With this, both above-mentioned difficulties are answered

(that Rashi omits the third reason,

and the order of the two brought reasons)

Since the conclusion is connected with the passing of Yaakov and with the events in connection with the passing,

therefore, in the plain sense of Scripture, there is no place that the conclusion of the parshah that speaks about the <b>passing</b> of Yaakov should allude to "that all troubles were sealed from him": neither in <b>time</b> — "that all troubles were sealed from him" was immediately upon coming to Egypt seventeen years <b>before</b> his passing; nor in <b>content</b> — the matter of "that all troubles of the world were sealed from him",

which is the ultimate vitality,

is in contrast to the matter of the passing of Yaakov.

Therefore, Rashi entirely omits the third reason²⁰.

For this reason, there is also no difficulty that "that he sought to reveal" Rashi places as the second reason,

because in connection with the <b>passing</b> of Yaakov, the reason "that he passed away etc." is closer to the plain sense of Scripture

(since the passing itself was the cause of the conclusion,

unlike "he sought to reveal etc.")²¹.

ה.

It remains however still not understood

(in the inwardness of the matter)

: Why does the parshah specifically begin with ,

"And Jacob lived",

since the entire parshah speaks about the passing of Jacob and the events in connection with it?

It is true,

that the sum total of the years of Jacob's life comes in connection with his passing,

as said earlier,

with this however is only justified the connection of the second half of the verse - ,

"And the days of Jacob were etc."

But the first half of the verse ,

"And Jacob lived in the land of Egypt seventeen years",

where it tells about Jacob's best years,

what connection does it have with Jacob's passing?

According to this, the division of the parshahs should have been: ,

"And Jacob lived in the land of Egypt seventeen years" that should have been the conclusion of Parshas Vayigash,

where it tells ,

"And the spirit of Jacob their father revived"²²

and ,

"And Israel dwelt etc. and they were fruitful and multiplied exceedingly" and ,

"And the days of Jacob were etc." - the beginning of Parshas ,

Still one must understand: as already spoken several times²³

the name of a parshah has a connection with the content of the entire parshah - now how is the parshah called by the name ,

"Vayechi" at the time that the content of the parshah is the passing of Jacob - the opposite of the matter of ,

"Vayechi".

"Vayechi"²⁴?

6.

The explanation in this: The essence of the matter of life is such a life that is always alive — has an eternal existence without changes²⁵

; and therefore the true reality of life exists only by the Most High — the source of life.

As it says²⁶

"And the Lord God is truth, He is the living God",

and,

"truth" is a thing that is not interrupted

(changed),

But if in it there is an interruption, it is called,

"falsehood"

"rivers that are <b>deceitful</b>",

and they are invalid for the sanctification of the water of the red heifer,

because they are not,

"<b>living</b> water"²⁷].

And therefore the Sages say²⁸

that "the seal of the Holy One, blessed be He, is truth",

because "truth" is composed of three letters: aleph — the first letter of the alphabet,

mem — the middle letter,

tav — the last letter; which shows that He is without any changes,

as it is written²⁹

I am the first and I am the last, and besides Me there is no God.

And this means the verse: "And Hashem Elokim is truth",

since His essence is "truth",

which is never nullified or changed G-d forbid,

so "He is Elokim Chaim",

so He is the true existence of <b>life</b>.

But not so creations,

since they are not a <b>true</b> existence in themselves - they were indeed brought into being and are essentially transient and perishable - therefore in themselves also true life is not applicable,

except when the creation is attached and connected with G-dliness.

And for this reason Jews are called "life"³⁰

- because of their attachment to G-dliness,

as it is stated³¹

"And you who cling to Hashem your Elokim are all alive today",

so also they are alive and enduring forever with an intrinsic existence³².

But in order that the true "life" - the attachment to G-dliness - of a Jew should be seen in this physical world,

which conceals the truth of matters of G-dliness,

it is specifically through that which he goes through the trials and confusions and disturbances in his attachment and yet he remains whole and unchanged in the fulfillment of Torah and mitzvos - then his

(true)

vitality is revealed with full clarity because his attachment to G-dliness cannot be changed.

7.

According to this, the connection of "And Jacob lived" to the entirety of the parshah is understood

(whose main subject is the passing of Jacob)

and also the reason that the entire parshah is called "Vayechi":

During all the previous years one did not see clearly whether they are years of

(true)

"Vayechi",

of "But you who cleave to the L-rd your G-d are alive etc."³³

and especially such a cleaving and life that is in accordance with the level of "the patriarchs, they are the chariot"³⁴

- because the principle of "Do not trust in yourself until the day of your death"³⁵

was said also in relation to tzaddikim³⁶

(and especially that our father Jacob explicitly feared "lest sin cause"³⁷

; and therefore his level of cleaving during all the years also in the Land of Israel,

and his going through so many troubles and sufferings,

still was not a sufficient proof of his true "Vayechi"; and even also not that which he saw that also his children and grandchildren are tzaddikim,

since they were found in the Land of Israel and one cannot know how their situation could be in a degraded land -

When however Jacob reached the time of close to his passing,

and especially that in between was the coming to Egypt and convincing himself that also dwelling in the nakedness of the land he is in the most supreme perfection in fulfillment of Torah and mitzvos until the last moment of his life; and especially after seeing there that "his bed was complete",

that all his children are whole in their righteousness

notwithstanding that "he is king" and "was captured among the nations",

is "standing in his righteousness"³⁸

until also Menashe and Ephraim,

who were born in Egypt, the nakedness of the land,

are worthy of blessing,

and also so much that Jews in all generations will bless themselves with them: "May G-d make you like Ephraim and like Menashe"³⁹],

The first thing that was revealed was Yaakov's true vitality,

that also all his earlier years,

although externally full of suffering and anguish,

were internally — "And Yaakov lived"; and therefore the last seventeen years in Egypt are a clear proof that "all of them were already for good."

ח.

With this it is understood why the parshah is called "Vayechi" although it speaks not only about the events of Yaakov close to his passing but also about Yaakov's passing and about the time thereafter:

The Gemara⁴¹

says that "Yaakov our father did not die; just as his offspring are alive, so he is alive,"

and therefore the letter mem of death is not written by Yaakov⁴²

the explanation of which is⁴³

: The true life of Yaakov consists in that "his offspring are alive" —

D.

E.

Since the true concept of life is that which is eternal and enduring forever²⁵

as it is,

so to speak,

by the Most High, the Source of life,

to whom Jews are attached]

therefore the true life of Yaakov is seen specifically when one sees its eternality,

even after the soul departs from the body; that is, not only does the vitality and attachment remain eternal in the life of the soul,

but also below in this world⁴⁵

the true vitality of Yaakov remains — in his children,

that they live the true life of Yaakov our father.

According to this, even more delicious is the taste that the parshah is called,

"Vayechi": with this it is not only emphasized that also after the passing of Yaakov it is still relevant to say,

but more: specifically then,

after his passing,

is first apparent the true eternal,

T.

It was spoken earlier that from the aspect that the sealing of the parshah is connected

(not with the words,

"Vayechi Yaakov",

"Vayechi Yaakov".

"Vayechi Yaakov",

but)

with the

(beginning of the)

parshah - whose content is the passing of Yaakov and the matters that are related to it - Rashi omits the third reason from the Midrash,

"that all troubles were sealed from him" and brings only the two reasons,

"that Yaakov passed away etc." and,

"that he sought to reveal the end to his sons and it was sealed from him",

which have a connection with the passing of Yaakov.

According to the above, this is also consistent,

In the inner dimension of the matter,

with that which specifically the portion of Yaakov's passing is called,

"Vayechi" — because specifically through these two explanations it is brought out and emphasized,

that the true life was drawn forth also in his children,

that their true life openly was the matter of fulfillment of Torah and mitzvos — attachment to G‑dliness;

That which Jews learn Torah and fulfill mitzvos in a time when there is no subjugation and exile — it is no great novelty; moreover,

even when Jews observe Torah and mitzvos while in exile,

but the condition of exile is such that one feels openly the,

"end",

the redemption — one awaits in comprehension the end and,

"end of exile",

the being redeemed and going out of exile — even in this the complete,

"Vayechi" of Jews is not yet expressed.

When, however, the subjugation and distress of exile is so terrible that in human intellect one sees nothing at all how one can be redeemed from it —,

"the end is hidden" — and yet one believes with complete faith that the redemption will come,

until "I await⁴⁶

for him every day that he will come",

and in this strait and suffering of exile one learns Torah and fulfills the mitzvos — here it is openly revealed that Torah and mitzvos are the true life of Jews⁴⁷.

And consequently - it is understandable that specifically through this is expressed the true vitality of

(and as above,

"he is in life" - through that which,

his seed is in life)

"and Jacob lived".

With this it is even better understood that Rashi brings only the first two reasons and not the reason of,

"that all troubles of the world are hidden from him",

because from the fulfillment of Torah and mitzvos in the time of "that are hidden...

all troubles" there is still no proof that this is a life without change; the true "and he lived" is revealed in the service in the time of the trouble of the bondage and the concealment of the end.

And then — when the "Vayechi" of Torah and mitzvos is revealed also in the time of exile and subjugation,

the inner intention and the purpose of the exile and the distress of subjugation become revealed,

that specifically through this one arrives at the revelations of the redemption in ultimate perfection.

Yud.

With this is also understood the inner reason why the end is hidden from us⁴⁸

; were the end to be revealed,

then there would be lacking in the matter of the intensity of the exile,

and consequently — also in the perfection of the redemption that comes through the exile.

Based on this, one can also explain what Rashi says,

"He sought to reveal the end to his sons and it was hidden from him."

At first glance,

Rashi comes to explain the reason for that which

this portion is "closed",

it would have been enough for him to say,

"that the end was hidden from him."

What is it relevant to tell that,

"He sought to reveal the end"?

Rather, in this is hinted,

that on the contrary,

specifically through the

"it was hidden from him" was fulfilled his request

"to reveal the end to his sons": the concealment of the end is not a concealment due to concealment, heaven forbid,

rather its purpose is so that through it should later emerge the revelation of the end,

as above.

And this means,

"He sought to reveal the end to his sons and it was concealed from him": When Yaakov wanted to continue and reveal to his sons the redemption,

it was in order that <b>his sons</b> should have it in completeness,

there was the concealment of the end,

and this was the preparation,

that afterwards they should receive that which Yaakov sought to reveal - the revelations of the future redemption⁴⁹.

(From the sicha of Shabbos Parshas Vayechi 5725)