English translation — ויחי ג

A.

After the Torah tells about the blessings that Yaakov blessed the tribes,

it says in the verse¹

"All these are the twelve tribes of Israel, and this is what their father spoke to them and he blessed them, each according to his blessing he blessed them."

Rashi stands on the words "blessed them" and explains: It should have said only "each according to his blessing he blessed him," why does it say "blessed them"? Because he gave Yehudah the strength of a lion, and to Binyamin the snatching of a wolf, and to Naftali the swiftness of a deer; [one] might think he did not include them all²

in all the blessings, therefore it says "blessed them."

The content of this Rashi has its source in the Midrashim: in Bereishis Rabbah<sup>3</sup>

it says,

"Already it is written 'and he blessed them' and why does it say 'each according to his blessing he blessed them'? Rather, because he blessed them,

Yehudah etc.'",

d.

h.

so we learn it from the double language in the verse "and he blessed them, each according to his blessing he blessed them"; in Tanchuma it says<sup>4</sup>

"It does not say 'he blessed him' here, but rather 'he blessed them' — why? Because he gave etc.'",

d.

h.

so the lesson is from "he blessed them"<sup>5</sup>

— plural language

(as in Rashi).

The reason why Rashi chooses the explanation

(from Tanchuma)

that we learn it from that which it says

(not "he blessed him",

as it seemingly should have said,

but)

"he blessed <b>them</b>",

and not<sup>6</sup>

that it is learned from the double language "and he blessed them, each according to his blessing he blessed them"<sup>7</sup>

— is simply understood:

In pshuto shel mikra is the meaning of the word

(and the verse)

more precision and study than the redundancy and repetition of the language.

Moreover: Rashi explains in the previous entry "Ish asher kevirchaso — a blessing that is destined to come upon each and every one",

upon which goes the "bless

them",

it is therefore understood⁸,

that according to Rashi⁹

this is not a redundancy¹⁰

and repetition in the verse¹¹.

2.

In the conclusion of the sermon there is however a difference between the midrashim and Rashi: In Bereishis Rabbah it says "

(Rather, because he blessed Yehuda<sup>12</sup>

Dan as a snake, Naftali as a doe, Binyamin as a wolf)

he returned and included them all in one and made them lions and made them snakes".

In Tanchuma he concludes "you might say that this is greater than that, behold he included them all in the last one".

Rashi explains "lest you think that he did not include them all in all the blessings, therefore the verse says etc.".

Although in plain sense the content is the same,

the different words of each commentary however emphasize an additional detail.

In Bereishis Rabbah it is emphasized that he included them all "as one",

that all are "lions ..

snakes"¹³

; in

Tanchuma the emphasis is that one is not greater than the other; and Rashi emphasizes that he included them all in each and every one of all the blessings.

3.

One will understand this by prefacing the question: Since each one of the tribes had all the virtues of all the other tribes — why did Yaakov set out and bless each tribe individually with a particular virtue,

"Yehudah is a lion's whelp..

Binyamin is a wolf that tears"?

The commentators answer¹⁴,

that this is because the tribe to whom he attributed the particular virtue in particular,

this virtue is with him the essential matter,

and the remaining virtues are found with him in a secondary manner and to a partial extent.

And likewise with the other tribes,

that their essential matter is the virtue that is specified in each one of them,

and the other virtues which are specified in the other tribes are with them only to a partial extent.

The explanation of this:

The content of the aforementioned sermon,

that each tribe had not only the virtue specified in it,

but also all other virtues,

can be interpreted in several ways:

In general,

the blessings consisted of this,

that each tribe

(in addition to its main quality)

receives from the other tribe the qualities that exist in that tribe

(which are not present in him).

And the matter

divides itself,

in general,

into two ways:

a)

(a)

That he receives

(not the quality and nature itself,

but)

the result of the quality that exists in the other tribe.

And in the manner that this is regarding Yissachar and Zevulun,

as Rashi¹⁵

brings in his commentary: "that Zevulun was engaged in commerce and provided food for the tribe of Yissachar and they are engaged in Torah",

and consequently — Yissachar receives the food from Zevulun and Zevulun has a share in the Torah study of Yissachar

(not that he himself learns)¹⁶.

(2)

That he receives from another tribe that one's quality and particular characteristic itself,

in the manner as regarding Dan,

although that in his own essence he is likened to a serpent,

there is also in him the characteristic of a lion — "Dan is a lion's whelp"¹⁷

— which he receives from Yehudah.

Afterwards there is a higher manner

b)

That the additional virtues and qualities — each tribe receives not from and through the other tribe,

but just as its particular and specific virtue was influenced to it from

(the blessing of)

Jacob,

so also the additional virtues of the other tribes came to it in the blessing of Jacob.

4.

And it can be said that the reasoning is in the different emphases in the Midrashim and Rashi in the explanation of the verse "each man according to his blessing he blessed them":

According to the Tanchuma, the main emphasis is that one should not say that one is greater than the other,

"Lest you say that this one

"Greater than this",

and therefore "he included them all in the last one",

that through this each one also receives from that which the others have¹⁸

; here, however, it is not

(to that extent)

necessary that he receives the quality itself,

but rather — only the benefit and result of the quality.

As the Tanchuma continues¹⁹

immediately afterwards: "Because He divided the land for them and gave to Judah a land that produces barley and to Benjamin a land that produces wheat, nevertheless He included them one with the other so that they would eat these from those",

i.

e.

although the land of Judah remains also further a land which "produces

(only)

barley",

nevertheless the tribe of Judah receives and eats from that of Benjamin which "produces wheat" — and so too conversely.

explains indeed on this verse: "He said them, each one's blessing, to be for many, because the blessing of each one benefits himself and all his brothers, as when you say when one blesses a king whose hand is upon the neck of his enemies, behold the good reaches all his brothers, and likewise when one increases the quality of one and his abundance and his level, to all his brothers there also reaches a part of the matter; therefore He said, 'each according to his blessing he blessed them']

According to Bereishis Rabbah, each tribe receives not only the benefit of the advantage of the other tribe,

but also the advantage itself,

as he emphasizes "<b>and He made them</b> <b>lions</b> <b>and He made them</b> <b>serpents</b>..

to fulfill what is said<sup>21</sup>

you are entirely beautiful

my companion, and there is no blemish in you",

which means that in each one there are all the advantages and qualities of the others: all <b>are</b> "lions",

"serpents" etc.

And this is accomplished through that which "He gathered them all <b>all of them</b> <b>as one</b>" — since all the tribes are taken together as one thing,

it is understood,

that each of them receives the importance and qualities of all the others.

And in general,

is all this emphasized in the language of the Midrash regarding this matter

(in another place)²²

— "He made them <b>suckle</b> from one another";

According to Rashi, however, a novelty arises — "<b>He included</b> all of them <b>in all</b> <b>the blessings</b>",

that each one was blessed by Yaakov with all the blessings.

d.

that each one not only receives the benefit and also the quality and nature of the other tribe

("suckle from one another"),

but each tribe itself receives from Yaakov every blessing

(also the virtues)

of the other tribes²³.

e.

ה.

Rashi's commentary becomes even more understandable according to what is explained in Chassidus²⁴

in the rationale of the matter of blessing,

that blessing is from the term "mavrid" — draws down,

and this means that through this there is drawn from the root and source

(of the one being blessed)

in a manner that the drawing down comes down below in revelation to the one to whom the blessing is given.

And this is the explanation²⁴

of the verse "A man who <b>according to his blessing</b> he blessed them",

that to each one came down the

(the drawing down of the)

blessing from his root and source — and as this is precise and implied in the language of Rashi "a man who according to his blessing,

<b>the blessing</b> <b>that was destined</b> to come upon each and every one": that which from above was already determined and fitting for each one,

that did Yaakov bless and draw down here below to that specific tribe²⁵.

Based on this one must understand what Rashi says regarding the blessings of the other tribes,

that "he included them all in all the blessings": since a "blessing" to one means a drawing down and influence from his root and source,

"the blessing that was destined to come" — then how is this fitting regarding the

("blessings")

drawings down and influences which are drawn to one tribe from

(the root and source of)

the <b>other</b> tribes?

And it can be said: In what matter is it said,

when it speaks about the particular root of each particular tribe; but from the aspect of the source and root of all the tribes as they are <b>included</b> together — in their "father",

father <b>one</b> to all of them²⁶,

are all the tribes "one",

one existence.

And at the time that <b>the</b> root is drawn forth and revealed,

is <b>each</b> aspect the true root and source²⁷

of each tribe²⁸.

And based on this it is understood that with that which

("A man according to his blessing he blessed <b>them</b>" —)

"included them all <b>in all</b> <b>the blessings</b>" brings about a novelty and superiority in the matter of the blessing,

since that in this was drawn forth their root as it is in the generality of "their father" — Yaakov; not like all blessings which are a drawing forth from the <b>particular</b> root and source of the one being blessed,

but that in this particular source is revealed,

also belonging the general root of each tribe.

And consequently, each blessing and aspect has

(particular)

in itself

(also)

the general root of all blessings and levels²⁹.

6.

From this also emerges a difference in the manner of divine service:

It is known³⁰,

that the division of Jews into twelve tribes is connected with the particular and different manner in which each of them "serves his Master"³¹

through "your deeds" and "your ways"

(since they differ in the manner of deeds and ways

(<b>as explained</b> in the blessings),

there are accordingly differences in their spiritual service³²).

That is, in divine service there are twelve general paths,

and each tribe has in this its unique path.

And according to this it comes out,

that in the matter of "each man according to his blessing he blessed <b>them</b>" — meaning,

as above,

that to each of the tribes also the other ways in the service of G-d are relevant — there are several manners:

a)

In the manner of the above regarding Issachar and Zebulun,

that through their partnership¹⁶

Zebulun had a share in the study of Torah of Issachar,

and Issachar — in the work of charity of Zebulun.

And so it is in the other modes in the service of G‑d,

from the aspect of the inclusion of all twelve tribes, each tribe has a portion also in the service of G‑d of the other tribes.

b)

Each tribe awakens and influences from its service upon another tribe

(and — all tribes)

: dwellers of tents³³

influence upon businessmen³³,

that they should increase in <b>their</b> fixed times <b>for Torah</b>,

and on the other hand,

are businessmen,

masters of good deeds

(Zebulun)

awaken and influence upon dwellers of tents

(Issachar)

to increase in <b>their</b> <b>deeds</b> good,

acts of lovingkindness.

But the manners are connected with that all the tribes are "all as one",

in a way that they together form a "single complete structure"³⁴,

and consequently each service must have in itself a part

(at least partially)

of the second service,

and therefore "whoever says I have only Torah, even Torah he does not have, but

Torah and acts of kindness"³³,

and likewise a businessman is obligated in the commandment of Torah study

("as the Torah³⁶

given to each one in the laws of Torah study").

| 7.

A higher manner in this — c)

That in each tribe there are <b>in completeness</b> all the ways and manners in the service of G‑d; d.

e.

Although the main and most of his time <b>in actuality</b> each tribe is occupied with its designated way in the service of G‑d,

is however in the content of his life there are by him <b>in mission</b> also the other ways³⁷.

For example in the aforementioned matter: businessmen need not only increase in quantity in fixed times for Torah,

until in the manner of "Be diminishing in business and be occupied with Torah"³⁸

which this shows that the study of Torah is by them a main thing³⁹

but also the quality of the study — how much and when this should be,

even when it is only one chapter in the morning and one chapter in the evening⁴¹

— should be in the <b>same</b> manner as this is by one who has not <b>any</b> <b>other</b> "occupation"

(and consequently — worries)

aside from the study of Torah⁴².

And on the other hand,

also a dweller of the tent,

one whose "Torah is his craft",

must have by him the service of gemilut chasadim

(and the totality of the fulfillment

of the commandments)

just as by the masters of good deeds of the tribe of Zevulun — both in the manner of distributing money for charity and gemilut chasadim expansively,

and also in the doing and fulfillment of the commandments,

that this should not be for him as

(particular 6)

secondary to the study of Torah — so that his study of Torah should have a permanence,

but rather as a matter in itself,

which then this is done with utmost perfection in all the details.

And in the manner that the Yerushalmi⁴³

says "And does not Rabban Shimon ben Yochai agree that one interrupts <b>to make</b> a sukkah <b>and to make</b> a lulav".

D.

E.

Also Rabban Shimon ben Yochai, who was "his Torah is his craft"⁴⁴

holds that one must interrupt not only for the sake of the fulfillment of the commandment,

but also "to make a sukkah and to make a lulav" which is a preparation for a commandment

(and at any rate⁴⁵

— the "to make" is not a personal obligation⁴⁶

specifically).

That this proves that the doing and fulfillment of the mitzvah is not

(merely)

an adjunct to the study of Torah, but has an importance and matter in itself⁴⁷,

that therefore he is meticulous

and precise to do himself all the details of the mitzvah

(and also the preparations for the mitzvah).

Ch.

Just as this is regarding the two general lines in avodas Hashem,

the study of Torah and the fulfillment of the mitzvos,

so too is this regarding all the particular ways and manners in avodas Hashem,

in matters of avodah shebalev,

beginning from "Reuven" — the avodah of seeing that brings to ahavas Hashem,

"Shimon" — the avodah of hearing that is from afar and brings to yiras Hashem,

A.

A.

V.

as explained at length in the Chassidic discourses on our parshah⁴⁸.

And through this that each shevet by itself and each Jew by himself is in completeness in all the ways in avodas Hashem,

is also the unity of all Jews together — "yachad shivtei Yisrael"⁴⁹

more complete until in a manner of a single complete structure,

then becomes the completeness of "shivtei Yah"⁵,

And this itself brings to "&lt;b&gt;Bless us&lt;/b&gt; our Father",

since it is "all of us as one"&lt;sup&gt;51&lt;/sup&gt;,

until the essential and general blessing,

"the End of Days"&lt;sup&gt;52&lt;/sup&gt;

— which our father Jacob wanted to reveal when he said "&lt;b&gt;Gather together&lt;/b&gt; and I will tell you"&lt;sup&gt;53&lt;/sup&gt;,

in Rashi "he sought to reveal the End",

but because then

Not yet was the completeness of "Haasfu" the coming of Mashiach Tzidkeinu,

speedily in our days — all of us as one,

then "departed from us literally.

Shechinah" —

(From sichos of Asara B'Teves

<b>and night of 15 Teves 5744)</b>