English translation — ויחי א

A.

On the verse¹

"And Jacob called to his sons and said, Gather yourselves together and I will tell you that which will befall you in the end of days" say Chazal²

"Jacob sought to reveal to his sons the end of days³

and the Divine Presence departed from him."

It is perplexing:

It is certainly,

that with his wanting to reveal the end, Yaakov was outside

(not simply to show that he knows the end,

but)

a benefit for the tribes,

or for the Jews after them — what benefit would Jews have had from this that they would have then revealed to them the end?

<b>And on the contrary</b>: if Yaakov would have revealed to them the end,

which will only be after many thousands of years later

(as one sees it now,

that it has not yet come)

— it would not only not have brought any benefit,

but on the contrary: this would have effected among Jews a terrible brokenness and lowliness of spirit⁴

commentaries⁵

answer,

that Jacob wanted to reveal the end only to <b>his sons</b>⁶,

"that they were righteous and he was confident in them that even though he

(the end)

for length of days they would not turn away from after the Lord",

but also this the Almighty did not want - "so that it would not be known to those who come after them and many would despair if they knew that it is for distant times".

But the answer is not smooth:

(a)

The concern of "they will know those who come after them"

(if Yaakov would have revealed the end to all twelve sons)

is a thing that is understood very simply⁷

- so why did Yaakov initially have an intention to reveal the end to his sons?

And the main point: with this the main question is not answered - what kind of <b>benefit and advantage</b> would the revelation of the end have been able to effect with "his sons",

that therefore "<b>Yaakov sought</b> to reveal to his sons the end of the days"⁸?

(b)

Also one must understand:

In Chazal we find two opinions

(a)

The end was hidden also from Yaakov,

as it stands in the Midrash⁹

"He came to reveal to them the end <b>and it was concealed from him</b>"

(and likewise it stands in the Midrash at the beginning of the parshah¹⁰

: "He wanted etc. and it was hidden <b>from him</b>")

B.

(b)

From Yaakov it was <b>not</b> concealed,

he however did not reveal it to his sons¹¹.

One must say,

that this is also the precise meaning in the language of the Talmud²

"Yaakov wanted to reveal etc. and the <b>Shechinah</b> departed from him" - not simply "and it departed from him

(the end)

" - because according to the opinion of the Talmud indeed from Yaakov the end was not concealed; only the <b>Shechinah</b> departed from him; he saw that they did not want the revelation of the end, he did not reveal it.

Or it can be said: Shechinah from the term "and I will dwell in their midst"&lt;sup&gt;12&lt;/sup&gt;

- that means,

the power to be able to "cause to dwell"

(and draw down)

the revelation of the End &lt;b&gt;below &lt;/b&gt;

(to his sons)&lt;sup&gt;13&lt;/sup&gt;].

One must understand: Since that,

as is obvious to all opinions,

the Most High could prevent Jacob from revealing the End to his sons even if Jacob knew the End - what is the reason that

(according to the first opinion)

there was the &lt;b&gt;change&lt;/b&gt;: the End became "concealed" from Jacob?

3.

From all the above it is understood,

that both ways — to reveal,

or not to reveal the end — can bring a <b>benefit</b> for Jews

(in their spiritual service).

And even more: since Jacob is one of the Patriarchs,

"who are the chariot ..

and were a chariot only for the supernal will alone all their days"¹⁴,

it is necessary to say,

that that which "<b>sought</b> Jacob to reveal etc."

(until the moment when "the Divine Presence departed from him")

was in accordance with the supernal will,

to which Jacob was a chariot even then.

And that which the Most High did not actually allow that Yaakov should reveal to them the end,

is because in that state the manner of conduct was required

(and the benefit that comes from it)

that the end should <b>not</b> be revealed.

And regarding this there are two opinions — according to one opinion the benefit had to be also by Yaakov himself

(and therefore "it was hidden

(also)

<b>from him</b>" the end)

; according to the second opinion this is a matter that pertained only to the

&lt;b&gt;tribes&lt;/b&gt;,

and therefore from Yaakov himself &lt;b&gt;was not &lt;/b&gt;covered the end.

d.

And one must say the explanation in this — based on the exposition of our Rabbis of blessed memory&lt;sup&gt;15&lt;/sup&gt;

on the verse&lt;sup&gt;16&lt;/sup&gt;

"You will bring them and plant them on the mountain of Your inheritance, the foundation of Your dwelling place that You, Hashem, have made, etc.",

then if they had merited, the Most High would have already then

(at the time of the Exodus from Egypt)

brought the Jews into the "foundation of Your dwelling place &lt;b&gt;that You, Hashem, have made&lt;/b&gt;",

which in "the building of the Holy One, blessed be He" is not applicable any destruction

(and exile),

and consequently the redemption from the exile of Egypt would have been

(also)

the true and complete redemption after which there is no exile&lt;sup&gt;17&lt;/sup&gt;.

It turns out,

that the end in the manner as it stood at that time

("if they had merited")

was at the time of the Exodus from Egypt.

And based on this, one can explain the statement "Jacob sought to reveal..

the end of days",

that he wanted to reveal the end as it was &lt;b&gt;then &lt;/b&gt; - the time of the Exodus from Egypt.

And although the time of the Exodus from Egypt was a fixed and known time

— the Almighty had promised Abraham

(For your seed shall be a stranger in a land not theirs, etc.)

four hundred years ...

And after that they shall go out, etc.

— so what did Jacob need to reveal?

So it can be said: The Jews knew that after the "four hundred years" they would go out from Egypt,

but not that this would be

(had they merited)

an eternal redemption that is not

<b>After the exile</b>²⁰

; and this Yaakov wanted to reveal — Yetzias Mitzrayim is the <b>end</b>.

And with this is also understandable Yaakov's intention when wanting to reveal to his sons the end: when they will hear the good news,

that the "end of days" is very near,

they will exert themselves to remain in a state of "merit",

be guarded with <b>extra</b> caution that there should not be any matter of "

(lest it cause, G-d forbid)

sin" ²¹

that should cause that the end be delayed, G-d forbid²².

5.

The explanation is, however, not sufficient:

At the time of the passing of our father Jacob, there were still around two hundred years²³

until the Exodus from Egypt,

so that for the Children of Israel of that generation,

the revelation of the end would have caused sadness etc.,

since according to nature "his days would be one hundred and twenty years"²⁴

the end would not have come in their lifetimes in this world — and the question returns to its place?

And therefore we must say that Yaakov's intention was: when Jews will at the revelation of the end know that it depends on "they merit"

(as above),

they will add in their "merit"

(service of G‑d),

the addition will advance the redemption,

that it should come before the appointed end,

in the manner of our Sages, may their memory be blessed²⁵

: "If they merit — I will hasten it."

And in the manner as we find regarding the Exodus from Egypt itself: one of the reasons²⁶

that the Egyptian exile lasted only 210 years — not four hundred years as was determined in the Covenant Between the Parts — is because the difficulty of the enslavement completed the count

(of four hundred years)

It is understood that just as the addition in subjugation

(<b>difficulty</b> of subjugation)

preceded the redemption — so too

(and all the more so²⁷)

this would have been accomplished through the addition in "they merited,"

in goodness²⁸.

6.

Nevertheless, "was removed from him

the Shechinah and does not allow that Yaakov should reveal the end.

is the explanation in this²⁹

the perfection in the service of man,

that through this he becomes "zachu",

is,

when the service is <b>your work which you shall do</b>,

and in the manner of our Sages, may their memory be blessed,³⁰

"a person prefers his own kav to nine kav of his fellow".

although that by <b>every</b> service one must come to heavenly assistance,

in the language of our Sages, may their memory be blessed, ³¹

"were it not that the Holy One, blessed be He, helps him etc." - there are in this two aspects³²

A)

The assistance and help from above is felt by the person serving during and in his service; for example - service of G-d in the times of favorable will

(The Ten Days of Repentance when the Almighty is "in His being found ..

in His being near"³³,

or on Shabbat and Yom Tov in general).

B)

They are the cause that brings about

(and assists)

the <b>later </b>service of the person,

but during the service itself the assistance is hidden,

so that the service is <b>with his own effort</b>.

- In the manner of the various heavenly voices from which come into him thoughts of repentance in the person³⁴,

which effect that <b>afterwards </b>he adds in Torah and service.

And this is the reason that "the Shechinah departed from him": when Yaakov would have revealed the end to his sons,

would

their increase in the service of G‑d

(through the revelation of the end — to ensure that they should stand in a state of more "zachu")

would not have been "his own" <b>their</b> effort; in this would have been "mixed in" the assistance from Above

(the revelation of the end)

; therefore "the Shechinah departed from him",

in order that the service of Jews should be in a state of departure of the Shechinah

(and concealment of the end),

and consequently it is by their own power³⁵.

- Yaakov wanted that one should as quickly as possible go out from the exile - it will possibly be lacking in the completeness of the service,

therefore however one will earlier go out from exile

(and in particular - from the nakedness of the land)

and into the true and complete redemption; and it can be said that this is the precise meaning of the language "Yaakov sought to reveal etc." -

(also)

from the language of request: Yaakov asked from the Above that there should be the revelation of the end,

which this will give Jews assistance in their service and ensure that the redemption will come quicker.

The Above however willed,

that the redemption should be in the ultimate completeness - which this is connected with that the service of Jews is in completeness - and therefore³⁶

"the Shechinah departed from him" which this gives room for a greater completeness in service,

as above ³⁷.

7.

A deeper matter in this:

That which the perfection of the redemption comes

Through this,

that the service of Jews is in a state of hester panim (concealment of the Divine Presence) and consequently through their own toil as above - it is not because of a tangential connection of the manner of service to the redemption,

but because specifically in <b>this</b> service is dependent the "end" of such a redemption

(eternal,

after which there is no exile)

In order that the redemption be an eternal one,

without changes,

also the service of Jews

(which brings the redemption)

must be similar to this - in a manner of "I did not change",

without changes.

And therefore: at the time the service is done from the side of the assistance from Above and not by his own effort,

then³⁸

there is no "eternity" in the service - when the assistance from Above should become concealed,

the person can become a descender from his level,

may G‑d protect us.

Specifically at the time the service comes from the side of an arousal <b>from below</b>

(by his own power),

it is a "thing that endures" and therefore it brings the eternal redemption

(eternal)

after which there is no exile.

Ch.

According to this, however, an explanation is required on the other hand: What was Yaakov's reasoning initially,

that he "sought" to reveal the end to his sons,

when this would have caused such

(Tosafos)

an avodah that is not a cause appropriate for the true geulah?

And it can be said, the reasoning in this

(in the manner of Chassidus)

It is known³⁹

that the level of Yaakov is — Atzilus,

which is the world of unity and

"After the clarification"⁴⁰

; and since by Yaakov it is already after the clarification

(and especially close to his passing,

when he was at the peak of his perfection⁴¹)

— he had already completed the <b>perfection</b> of his service and by him there already <b>is</b> the "measure <b>of his</b>" — therefore by him the matter of the revelation of the end effects only an addition — an added perfection in his service.

And for this reason Jacob wanted to reveal the end

to his sons,

meaning that also his sons are on that level; and as the Gemara⁴²

continues,

that when Jacob saw that "the Shechinah departed from him"

(and he could not reveal the end to his sons)

he immediately said⁴³

"Perhaps, heaven forbid, there is a blemish in my bed"⁴⁴.

And based on this one will also understand the two opinions

(the above section b),

whether the end was

(also)

(also)

concealed from Jacob,

or not:

The midrash says that "was covered

(was hidden)

from him" the end,

because the Almighty wanted that also Yaakov should then hear the virtue of service with his own strength,

and thereby show his sons the virtue in their service when they will <b>not </b>know the end;

The opinion of the Talmud is,

that "was removed from him

(only)

the Shechinah",

and not the end

(as above there)

Since in Yaakov himself there was already the perfection and elevation,

which was revealed in his sons through the concealment of the end.

9.

Although the Most High led thus that Yaakov should not reveal the end to his sons — but from that which "Yaakov sought to reveal etc." being a chariot to the supernal will

(as above sec. 3)

it is understood,

that the "sought..

to reveal the end of days" is

(also then)

was in accordance with the supernal will;

And even more⁴⁵

: Since a request from a tzaddik is certainly not returned <b>empty</b>,

it certainly had an <b>effect</b> down here below,

Moreover: Since this was incorporated into <b>Torah</b>

(from the word hora'ah [teaching]),

it is an eternal teaching for all generations -

And in the manner that we find⁴⁶

by Moshe Rabbeinu,

that although his request "Va'etchannan etc. E'evrah na <b>v'ereh</b> etc."⁴⁷

- to bring about among Jews <b>seeing</b> of Elokus - was not fulfilled

(because the Jews at that time were worthy only of the aspect of hearing,

"V'atah Yisrael <b>sh'ma</b>"⁴⁸),

nevertheless his request brought about that among Jews there should be the matter of seeing in the aspect of makif [encompassing] at least

(and among select individuals - also in the aspect of p'nimiyus [inwardness]⁴⁹),

Regarding this one can say by Yaakov: That what "he sought to reveal the end" opened up among Jews that they should be able to reach the revelation of the end in a makif way — service of G‑d in a manner of freedom from the nations of the world and from the evil inclination

(and by the unique individuals also in inwardness —

And one can say that this is what several great ones of Israel

(like the Rasa"g,

Ramba"m etc.⁵⁰)

had in mind: a prince⁵¹).

Yud.

And from this there is also a lesson for all Jews for all generations - that there must be the matter of "&lt;b&gt;He sought &lt;/b&gt;..

to reveal ..

the end of the right": a Jew must &lt;b&gt;want &lt;/b&gt;and &lt;b&gt;ask&lt;/b&gt;&lt;sup&gt;52&lt;/sup&gt;

that there should be revelation

the end,

which the very thing

(the request and the contemplation about this)

gives great help and encouragement in the service of G‑d.

As one sees tangibly,

that when one tells a Jew that "soon Mashiach is coming" and "how desirable is Mashiach now" - this brings about an arousal and enthusiasm in divine service,

and an extra caution more that there should not be any matter of "lest it cause etc.",

which should, heaven forbid, delay the coming of Mashiach.

And in our days there comes yet another matter: Toras Emes says⁵³

"All the ends have passed and the matter depends only on repentance",

the Gemara says simply that the end is <b>already here from long ago</b>;

One only needs to have⁵⁴

the "moment"⁵⁵

- the "turn"⁵⁶

- of teshuvah,

which brings "&lt;b&gt;and immediately &lt;/b&gt;they are redeemed"⁵⁷,

immediately literally - "now"⁵⁸

- speedily in our days.

(From talks of Tenth of Tevet and Shabbat Parshat Vayechi 5741)