*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
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                PARSHAT VAYECHI

     Blessings - we find so many of them in Sefer Breishit,
particularly in Parshat Vayechi.  What are they all about?
     In our shiur, we will first distinguish between three
different types of blessings that we have encountered thus far
in Sefer Breishit ('bechira', 'bechora' and 'bracha').  Based
on these distinctions, we will then attempt to better
understand what transpires when Yaakov blesses Yosef in the
first chapter of Parshat Vayechi.

INTRODUCTION
     Recall (from our shiur on Parshat Toldot) that we
identified two categories of blessings to explain the nature
of Yitzchak's blessings to Yaakov and Esav.  Those were: (1)
'bechira' and (2) 'bracha'.
     We used the name 'bechira' to classify God's special
blessing to Avraham Avinu that his offspring ('zera') would
inherit the 'promised' land ('eretz').  God first bestowed
this blessing upon Avraham Avinu at the beginning of Parshat
Lech Lecha (see 12:1-3) and subsequently repeated it numerous
times not only to Avraham, but also to Yitzchak and Yaakov.
By tracing these blessings, we were able to show how the
'bechira' process emerged as a primary theme in Sefer
Breishit.
     In contrast, we used the more general term 'bracha' to
classify a blessing of personal destiny bestowed by a father
onto his son [or sons].  As examples, we cited Noach's
blessings to his three sons (see 9:26-27), and Yitzchak's
blessing of prosperity and leadership that were intended for
Esav, but 'stolen' by Yaakov [see chapter 27].

     Now, in Parshat Vayechi, as the 'bechira' process nears
its conclusion, we find how Yaakov bestows blessings of
prosperity and success upon his children.  Even though these
would seem to fall under our category of 'bracha', when we
take a closer look at these blessings, we will need to add an
additional category to better appreciate their meaning.

YAAKOV'S BLESSING TO YOSEF - BECHIRA or BECHORA?
     Before Yaakov blesses all of his children in chapter 49,
he first bestows a special blessing upon Yosef and his two
children, as described in chapter 48.
     To understand the purpose of this special blessing, we
must consider not only its content, but also its context.
     We begin our study by examining Yaakov's opening
statement to Yosef, when he arrives with his two sons (see
48:1-2).  We quote this pasuk in Hebrew in order to highlight
its textual parallels to earlier blessings to the Avot:
  [And Yaakov said to Yosef]: "KEL SHAKAI nir'ah eilai
  [appeared to me] be-Luz be-eretz Canaan va-yevarech oti, va-
  yomer eilai, [and blessed me saying:]
  'Hineni MAFRECHA ve-HIRBITICHA u-netaticha li-khal amim, ve-
  natati et ha-ARETZ ha-zot le-ZAR'ACHA acharecha achuzat
  olam'" (see 48:3-4).

     At first glance, this blessing appears to resemble the
blessings that we have defined thus far as 'bechira'.  To show
how, let's quote the almost identically blessing of 'bechira'
that Yitzchak had bestowed upon Yaakov prior to his departure
from Eretz Canaan (when running away from Esav):
    [Textual parallels are highlighted by CAPS.]
  [And Yitzchak said to Yaakov]: "ve-KEL SHAKAI yevarech otcha
  ve-YAFRECHA ve-YARBECHA ve-hayita li-khal amim - va-yiten
  lecha et birkat Avraham lecha u-leZAR'ACHA itach, le-
  rishtecha et ERETZ megurecha... " (see 28:3-4).

     Similarly, we find an additional parallel blessing when
God officially confirmed this 'bechira' (to Yaakov) upon his
return to Eretz Canaan (again at Bet El):
  [And God spoke to Yaakov saying] "ani KEL SHAKAI, PREH u-
  RVEH, goy u-khal amim yhiyeh mi-meka... ve-et ha-ARETZ asher
  natati le-Avraham u-leYitzchak lecha etnena, u-leZAR'ACHA
  acharecha eten et ha-ARETZ" (35:11-12).

     Considering these parallels, Yaakov's opening statement
to Yosef in Parshat Vayechi would appear to convey this same
message, i.e. that Yaakov is now bestowing the blessing of
'bechira' upon Yosef - and hence, possibly to the exclusion of
his brothers!  [If so, this would be quite problematic, for it
implies that the 'bechira' process will now continue only
through Yosef.]
     However, when we consider the context of these psukim
(i.e. 48:3-5), it becomes quite clear that Yaakov is not
blessing Yosef with the 'bechira'.  [Recall that only God can
confirm 'bechira', and not the Avot themselves.]  Rather,
Yaakov first informs Yosef about his own 'bechira' as
background for the new blessing that is about to bestow - a
blessing which we will now categorize as 'bechora':

'BECHORA'  - TO THE SON OF RACHEL
     To explain this point, let's take a careful look at what
Yaakov now states concerning the status of Yosef's two
children:
  "Now, your two sons, who were born to you in the land of
  Egypt... shall be mine; Efraim and Menashe are to me like
  Reuven and Shimon" (48:5).

     For some reason, Yaakov decides to grant Yosef a special
status.  Indeed, all twelve brothers are 'chosen'; nonetheless
Yosef receives a DOUBLE portion ("pi-shnayim").  Efraim and
Menashe are to be considered 'shvatim' (tribes) - a status
equal to that of Reuven and Shimon.  In 'Torah terms', we
conclude that Yaakov has awarded Yosef the 'bechora' - for "pi-
shnayim" [the double portion] is the special Biblical rights
of the firstborn son.  [See Devarim 21:17 re: 'mishpat ha-
bechora'.]
     This neatly explains why Yaakov prefaces this blessing of
'bechora' by first quoting God's blessing of 'bechira'.
Before bestowing the 'bechora', Yaakov must first explain to
Yosef that his special status of 'bechor' is being granted
within the framework of the 'bechira' process (see 48:4).  It
is because the 'bechira' process has reached its completion
(with God's choice of Yaakov and all of his children), that it
is now incumbent upon Yaakov to grant the 'bechora' to one of
his twelve children.
     Yaakov thus neither chooses nor rejects any of his
children.  He simply awards Yosef with the 'bechora', even
though Reuven was born first.  In essence, Yaakov has chosen
the first-born child of Rachel over the first-born child of
Leah.
  To prove that Yaakov's blessing is 'bechora' (and not
'bechira'), simply note Yaakov's next statement:
  "But children born to you after them shall be yours; their
  inheritance shall be included under the name of their
  brothers" (48:6).

     Should Yosef have any additional children, their portion
must be included within the portions of Menashe and Efraim.
Had Yosef been the only chosen son; then all of his children
should have received special status.  However, since he has
now become the family 'bechor', he receives a double portion,
but no more.  Any other children that he may have must be
included within this double portion.
     [See Rashbam 48:5 & Ibn Eza 48:4-6!]

A 'FLASHBACK' FROM PARSHAT VA'YISHLACH
     This interpretation also neatly explains the reason for
Yaakov's next statement concerning Rachel's death (which
otherwise would seem to be totally unrelated):
  "When I was returning from Padan, Rachel died suddenly
  during that journey, while we were still some distance from
  Efrata [and thus even farther away from Chevron!], and
  therefore I buried her on the road..." (48:7).

     This mention of Rachel's burial most probably relates
directly to Yaakov's choice of Yosef as the 'bechor'.  By
choosing Yosef over Reuven, Yaakov has essentially chosen
Rachel over Leah as his primary wife.  However, this may come
as a surprise to Yosef, for not only was Reuven born first,
but Yosef's own mother (Rachel) was buried along the roadside,
while Reuven's mother Leah was buried in Ma'arat Ha-Machpela -
in the same burial spot where Yaakov himself wishes to be
buried!  [See 47:29-30.]
     Therefore, Yaakov now explains to Yosef that Rachel's
burial on the roadside (rather than in Ma'arat Ha-Machpela)
was due to unforeseen circumstances, and thus should not be
interpreted as an indication of a lower status.  On the
contrary, despite Rachel's somewhat disrespectful burial,
Yaakov still considers her as having been his 'primary' wife.
  [Note then when Yaakov had earlier expressed his concern
  about sending Binyamin to Egypt, he had made a similar
  statement: "And your servant, my father, said to us: As you
  know, MY WIFE bore me two sons, but one is gone..." (Yehuda
  quoting his father in 44:27).]

     Therefore, even though Reuven is the firstborn of Leah,
Yosef is awarded the family 'bechora', since he is the
firstborn of Yaakov's primary wife, the "isha" whom he had
originally intended to marry.

A 'FLASHBACK' FROM PARSHAT TOLDOT
     At this point in the narrative (i.e. after 48:7), we find
an interesting transition.  Now that Yaakov has completed
bestowing the 'bechora' upon Yosef, the focus of his blessing
now shifts to his grandchildren, Efraim and Menashe - who
consequently have now attained the status of 'shvatim'
(tribes).  As such, they also deserve blessings of personal
destiny from Yaakov (i.e. 'bracha'), just as he will later
bless all of the tribes (in chapter 49).
     However, when we read how Yaakov grants these blessings
(in 48:8-20), we find several rather obvious 'flashbacks' to
the blessings of Yitzchak in Parshat Toldot (see chapter 27).
     For example, both narratives describe an aging father who
can barely see (48:10 vs. 27:1), and the 'switching' of
blessing between two sons to the consternation of their father
(48:17-19 vs. 27:6-9).  Furthermore, in both narratives, we
find the use of many similar verbs.
     One could suggest that the manner by which Yaakov grants
these blessing to Menashe and Efraim reflects his own
traumatic experience, when he was instructed by Rivka to
'steal' the blessing that Yitzchak had intended for Esav.
Even though Yaakov understands that Efraim may reach higher
levels than Menashe, he insists upon blessing both of them
together.  Yaakov does not want these slight differences
between Efraim and Menashe to cause strife between them in the
future (as was the case between Yaakov and Esav).  At this
initial stage, he places both children together, bestowing
upon them a joint blessing, while providing a small indication
(by switching his hands) regarding the potential prominence of
Efraim.  Despite their different destinies, Efraim and Menashe
will need to work together, as they will be part of the same
nation, and Yaakov would like this unity to begin already at
this initial stage.

'HA-MAL'ACH HA-GOEL'
     Now that we have discussed the general framework of
Yaakov's blessing to Efraim and Menashe, let's take a closer
look at the blessing itself (familiar to us from "kriyat shema
al ha-mita").  To appreciate this blessing, we must consider
the fact that Efraim and Menashe had grown up with no contact
with their uncles and cousins.  To facilitate their
integration with the rest of the family, Yaakov adds a special
blessing:
     "ha-mal'ach ha-goel oti mi-kol ra - yevarech et ha-
nearim"
    [God's angel who protected me (Yaakov) from all those who
    wanted to harm me, He should bless these children (to
    help them 'blend in')],
  "ve-yikare ba-hem shmi, ve-shem avotai  - Avraham ve-
  Yitzchak..."
    [And they should be known by my name, and by the names of
    Avraham and Yitzchak (for they are part of the chosen
    family.]
     "ve-yidgu la-rov be-kerev ha-aretz"
          [and they should multiply within the land...]
     (see 48:15-16).

     Yaakov very much wants Yosef's two sons to be identified
with the rest of his family name; he therefore blesses them so
that God should look over them with the same providence that
helped Yaakov survive his confrontations with Esav and Lavan.

A TIME WILL COME...
     Yaakov concludes his blessing to Yosef by reminding him
that a time will come when the 'chosen family' will return
home:
  "And Yisrael said to Yosef: I am about to die, but God will
  be with you and return you to the land of your fathers..."
  (48:21).

     Now that Yosef has been appointed as 'bechor', it becomes
his responsibility to inform the future generations of this
Divine promise.  Yaakov is not sure how long it will be until
God will lead them back to Eretz Canaan.  Nevertheless, his
children must transmit this tradition to THEIR children, so
that when the time comes, they will be prepared to meet their
destiny.
     It is precisely this message that Yosef repeats to his
brothers and family on his deathbed, at the conclusion of
Sefer Breishit:
  "And Yosef told his brothers, behold I am about to die, 've-
  Elokim pakod yifkod etchem' [God will surely remember you]
  and bring you from this land to the land which He promised
  by oath to give to Avraham, Yitzchak..." (50:24).
          [Compare with 48:21, 46:3-4 & Shmot 13:13-22.]

     Yaakov concludes this blessing with one last 'cryptic'
statement to Yosef (that obviously requires some explanation):
  "And I am granting you one - SHCHEM - over your brothers,
  that I [will] have taken from the Amorites with my sword and
  bow" (see 48:22).

     The commentators argue in regard the meaning of the word
SHCHEM in this pasuk.  Some understand that Yaakov is now
giving the city Shchem to Yosef as an inheritance, but most
explain that 'shchem' in this pasuk refers to an extra portion
of inheritance that will be given to Yosef AFTER the conquest
of the land.
     According to the latter interpretation, this final
blessing forms an appropriate conclusion.  After mentioning
that God will one day return his offspring to Eretz Canaan
(fulfilling 'brit bein ha-btarim' - 48:21), Yaakov explains
that when that time comes, Yosef will receive an extra portion
in the inheritance of the land, for the simple reason that he
is the 'bechor' - congruent with the opening section of this
blessing to Yosef.

THE BLESSINGS OF PERSONAL DESTINY
     As the family 'bechora' has been awarded to Yosef, Yaakov
now summons his entire family (see 49:1) in order to give a
personal blessing to each of his sons.  Although each son
receives what the Torah describes as a 'bracha' (see 49:28 /
"ish asher ke-virchato beirach otam"), not all these 'brachot'
appear to be what one would call a 'blessing'.
  For example, Reuven is told: "You are unstable as water, you
shall no longer excel..." (49:4).
     Shimon and Levi are rebuked: "Let not my person be
included in their council... For when angry they slay men, and
when pleased they maim oxen.  Cursed be their anger..." (49:6-
7).
     On the other hand, Yehuda and Yosef are emphatically
blessed with both prosperity and leadership.  Other brothers
also receive blessings, albeit less promising than those of
Yosef and Yehuda, but blessings nonetheless, as opposed to the
sharp criticism hurled upon Shimon and Levi.
     What is the meaning of these 'brachot'?  Do the
individual traits of the brothers predetermine the fate of
their offspring?  Do Yaakov's blessings reflect the principle
of determinism and negate the concept of 'bechira chofshit'
(free will)?

     One could suggest that Yaakov assumes the role of a
'father' (in his blessings to his children) more than the role
of a 'prophet'.  Let's explain:
  As a parent, and the last forefather of God's special
Nation, Yaakov must blend the goals of his family destiny with
the realities of his life experience.  His blessings,
therefore, reflect the potential he sees within each of his
children.
     The fulfillment of life-long goals requires a person to
recognize his potential by considering both his good qualities
and shortcomings.  As Yaakov recognizes his children's varying
strengths and weaknesses, he blesses them according to their
individual capabilities and talents.  Although these blessings
do not necessarily guarantee the final outcome, they form a
guide that can provide each son with a proper direction that
can help achieve his potential.
     Yaakov does not intend his harsh castigation of Reuven,
Shimon and Levi to result in ultimate condemnation.  Rather,
he hopes that they will recognize their weakness of character
and work towards its improvement.  [Note that Yaakov curses
Reuven's anger, but not Reuven himself.]
  Similarly, Yaakov's sharp rebuke of Levi turns later on into
a blessing, as the Tribe of Levi later assumed an important
leadership position (see Devarim 33:8-12!).
     In contrast, Yehuda and Yosef possess a potential for
leadership that should be recognized by their offspring.
However, this blessing does not guarantee that every
descendant of Yehuda or Yosef will become a great later.  Even
the kings of the House of David must be constantly conscious
of their conduct, in order that they be worthy of exercising
their leadership (see Yirmiyahu 22:1-5!).
  [This idea can help us understand most blessings (even
  'birkat kohanim'!).  A 'bracha' is not a simply mystic chant
  that determines a future set of events, rather it serves as
  a reminder to a person that he carries the potential to
  achieve a certain goal.]

     Undoubtedly, the 'brachot' of Yaakov contain additional
prophetic and metaphysical significance as well.  Nonetheless,
they do not negate the basic principle of 'bechira chofshit'
[freedom of choice].

UNITY OR HARMONY
     In conclusion, our discussion can help us understand the
underlying reason why God wanted Am Yisrael to consist of
twelve distinct tribes.  After all, if this nation's goal is
to represent the ONE God, it would have been more logical that
there be simply one tribe - thus forming one homogenous
society! Furthermore, why must there continue to be friction
between Yosef and Yehuda throughout the entire Tanach?
     To explain why, recall our explanation of God's purpose
in choosing a special nation (in wake of the events at Migdal
Bavel).  It was God's hope that this special Nation would lead
all Seventy Nations towards a theocentric existence.  For this
purpose Avraham Avinu was chosen, and for this purpose the
existence of 'shvatim' can serve as a model.   Let's explain
why:
     People, by their very nature, tend to group into
individual societies, each developing its own national
character, personality, goals and aspirations.  These
societies eventually develop into nations who may occasionally
fight over opposing goals, or cooperate in working towards the
realization of common goals.
     Through His agent, Am Yisrael, God hopes that all
nations, while remaining distinct, will recognizing God's
purpose in His creation of mankind - and hence cooperate with
each other towards the achievement of that goal.
     As we see in Yaakov's 'brachot' to his sons, each
'shevet' possesses its own unique character and singularity.
The composite of all these qualities can be harnessed towards
a common good.  As God's model Nation, the cooperation between
the 'Twelve Tribes of Israel' in the fulfillment of their
Divine and national goals can serve as an archetype for the
Seventy Nations to emulate.  Through harmonious cooperation
and the unifying force of a common goal (and with help of some
good leadership), the Nation of Avraham becomes a 'blessing'
to all nations (see 12:1-3).  Mankind thus realizes its
potential, and Am Yisrael fulfills its Divine destiny.

                              shabbat shalom,
                              menachem

====================
FOR FURTHER IYUN

A.  In his blessing to Efraim and Menashe, "ha-mal'ach ha-
goel...," Yaakov makes reference to a "mal'ach Elokim" who
consistently saved him from all 'ra' (evil).  Explain this
reference in light of 31:7,24,29! (note the use of the word
"ra").
  Why do you think that this blessing is appropriate
specifically for Efraim and Menashe (based on the above
shiur)?

B.  HA-TACHAT ELOKIM ANI?
     After Yaakov's death, the brothers beg Yosef to forgive
them for their animosity towards him.  Yosef assures them that
they need not worry, for whereas he is not God, he has neither
the responsibility nor the right to punish them.  [This is the
simple and standard explanation].  Yet, if we examine those
psukim carefully, we may uncover an added dimension to Yosef's
response, "ha-tachat Elokim ani"?  Let's explain:
     When the brothers ask Yosef's forgiveness, they explain
that their father instructed them to say as follows (50:17):
  "Forgive the offense and guilt of your brothers...  Please
  forgive the offense of the SERVANTS OF THE GOD of your
  father..."
Immediately thereafter, the brothers suggest their own
punishment, that they be SLAVES to Yosef.  Yosef refuses this
offer by explaining, "Do not fear, for am I IN THE PLACE OF
GOD?"  Yosef's answer responds directly to his brothers'
comments. First, they ask to be forgiven on account of their
being the SERVANTS of GOD.  Then, they offer themselves as
SERVANTS to YOSEF.  Yosef answers them accordingly: should
they become his servants, they will no longer be servants of
God.  Therefore, Yosef tells his brothers - "ha-tachat Elokim
ani?" - should he consider himself a replacement or
'substitute' for God?  The brothers must remain God's
servants, not Yosef's!

C.  "PAKOD YIFKOD" AND SEFER SHMOT
     An obvious question that arises when studying Parshat
Vayechi is, why didn't Yaakov's family return to Eretz Canaan
once the famine ended?  One could suggest that although they
could and should have returned, they opted instead for the
'good life' in Eretz Mitzrayim (see the story of Avraham and
Lot, 13:4-14).  One could even suggest that their enslavement
in Egypt was a punishment for this 'unzionistic' attitude.
     Nevertheless, it seems as though Bnei Yisrael felt it
their Divine destiny to stay in Egypt.  This conception most
likely evolved as a result of God's promise to Yaakov prior to
his departure to Egypt: "Do not fear going down to Egypt, for
you will become a great nation there.  I will go down with
you, and I will bring you back..." (46:3-4).
1.  Compare these psukim, as well as 48:21, 50:24 and the
psukim of Brit Bein Ha-btarim (15:13-19), with God's
revelation to Moshe Rabeinu at the 'sneh' in Shmot perek 3.
2.  Note God's Name in the various psukim in Sefer Breishit
noted above, and relate it to Shmot 3:13-22.
3.  At what point did it become unrealistic for Bnei Yisrael
to leave Egypt and return to Eretz Canaan?  Had they returned,
to what area would they have returned?  Who owned the land,
etc.?

D.  Between Reuven and Yosef
It is interesting to note that Yaakov himself later refers to
Reuven as his 'bechor' - see 49:3), even though he had earlier
granted the 'bechora' to Yosef (as we explained in our shiur
above).  To support our conclusion, there is a pasuk in Divrei
Ha-yamim Aleph (see 5:1-2), that explains that Reuven was
supposed to be the 'bechor' but because of his sin (when he
took his father's 'pilegesh') - he lost his special status.
Within the family of Leah, that status was given to Yehuda,
but in regard to the entire family of Yaakov, the status of
bechor was granted to Yosef.  If you have time, I recommend
that you see those psukim inside.