Unlocking the Secrets of Parashat Vayechi: Unity, Speech, and Trust in Hashem

Unlocking the Secrets of Parashat Vayechi: Unity, Speech, and Trust in Hashem

Good evening, everyone!

We delve into Parashat Vayechi, the final Parasha of Sefer Bereishit, a portion uniquely described by Chazal as "stuma" – completely closed. Unlike other parashot marked by clear breaks, Vayechi seamlessly follows Vayigash. Why this unusual continuity? Rashi offers two profound explanations, both deeply relevant to our journey through life and exile.

The Closed Eyes of Exile: A Parasha Stuma

Rashi's first explanation for the "closed" nature of Parashat Vayechi is that "nistemu einei Yisrael mitzar" – the eyes of Israel were closed due to distress. As the challenges of the Egyptian exile were about to begin, it was as if their vision blurred, surrounded by darkness and despair.

Consider the name "Mitzraim" (Egypt) itself. It begins with an open mem (מ) but ends with a closed mem (ם). Chazal teach us this symbolizes how the Jewish people entered Egypt with dignity, but gradually, especially after Yaakov's passing, their situation deteriorated. Once inside, escape seemed uncertain, and their very identity was at risk. This "closed" Parasha mirrors that feeling of being lost in darkness.

The Unrevealed End: A Glimpse into the Future

Rashi's second explanation delves into Yaakov Avinu's desire to reveal the "ketz" – the end of the exile and the coming of Mashiach – to his children. Knowing the outcome of a difficult period can provide immense courage and perseverance. However, at that very moment, the Ruach HaKodesh (Divine Spirit) was taken from him, and the future remained unrevealed. This closure signifies the hidden nature of divine plans.

The Power of Words: 85 Pesukim, 85 Gematria

Parashat Vayechi contains exactly 85 pesukim. This number is significant as 85 is the gematria (numerical value) of "peh" (פה) – a mouth. This highlights the immense importance of our words. Every single utterance carries weight, and we must never treat the power of speech lightly.

We see this illustrated tragically in Yaakov's life. He should have lived 180 years, like the other Avot. However, due to his seemingly innocuous complaint to Pharaoh in the previous Parasha – describing his years as "few and bad" – he lost 33 years, one for each word of that conversation. He ultimately lived 147 years.

Similarly, Yosef's life was shortened by 10 years. He should have lived 120 years, but because he allowed his brothers to refer to their father as "your servant" (avdecha) when they first came to Egypt, a subtle lack of respect, he lost a decade.

Chazal teach us that this Parasha strongly emphasizes the preciousness of our words. Just as Hashem judged Yaakov Avinu so severely, we must recognize the profound impact of our speech, especially during times of galut. The arrival of Mashiach, as Yosef tells his brothers, will be announced with the words "Pakod Yifkod Elokim Etchem" – "God will surely remember you." These words begin with the letter peh, underscoring that our redemption is intrinsically linked to how we use our power of speech. If we use it positively, it becomes a powerful tool for Geulah (redemption).

Teshuva and the Shepherd's Care: "Haro'eh Oti"

Yaakov Avinu, upon realizing his error in complaining to Pharaoh, performed a complete teshuva. As my dear husband, zechrono livracha, used to explain, teshuva requires using the same terminology as the original sin. Yaakov had said his years were "bad" (ra'im). Later, when blessing Yosef's children, he says, "HaElokim asher hit'halechu avotai lefanav, haElokim ha'ro'eh oti mei'odi ad hayom hazeh" – "The God before Whom my fathers walked, the God Who has been my shepherd from my birth until this very day."

"Ha'ro'eh" (the shepherd) shares the same root as "ra'im" (bad). Yaakov recognized that what he perceived as "bad" was, in fact, Hashem's constant, shepherding care throughout his life. Even in challenging times, Hashem is always there. This powerful message teaches us to see the "good" (tov) in all events, even when we don't immediately understand their purpose.

Seeing the Good: The Significance of 17 Years

The Torah tells us that "Vayechi Yaakov b'Eretz Mitzraim shva esrei shana" – "And Yaakov lived in the land of Egypt seventeen years." Why does the Torah specifically mention these 17 years? Chazal reveal that 17 is the gematria of "tov" (good).

Yaakov divided his life into segments. He had 17 "good" years from Yosef's birth until he was sold. Then came 22 "bad" years of separation and suffering. Finally, upon reuniting with Yosef, he experienced another 17 "good" years. Yaakov realized that even the seemingly "bad" periods, like Yosef's disappearance, were part of a larger, good plan – preparing Yosef to save his family and Israel. This is the essence of "Gam Zu LeTova" – everything is for the good. We must cultivate a positive mindset and speak only of good things, even when faced with incomprehensible challenges.

The Blessings of Unity and Torah: "Yidgu L'rov" and "Ephraim v'Menashe"

What further messages does Yaakov reveal to his children?

Firstly, he blesses Yosef's children, saying, "V'yidgu l'rov b'kerev ha'aretz" – "And may they multiply abundantly like fish in the midst of the land." Just as fish constantly open their mouths for every drop of water, representing Torah (maim = Torah), Yaakov blesses them with an insatiable desire to connect with every word of Torah. This devotion is key to prosperity.

Secondly, Yaakov famously blesses Ephraim and Menashe, declaring, "Yasimcha Elokim k'Ephraim v'chi'Menashe" – "May God make you like Ephraim and Menashe." This is the blessing parents give their children on Friday night. Menashe was the elder, yet Yaakov placed Ephraim first. Crucially, there was no jealousy between them. This stands in stark contrast to the historical sibling rivalries seen throughout Bereishit – Cain and Hevel, Yitzchak and Ishmael, Yaakov and Esav. Yaakov saw the pure, brotherly love between Ephraim and Menashe as the greatest nachas (satisfaction) a father could experience. This embodies the ideal of unity and selfless joy in another's success.

Unity and Emunah: The Core Message of Shema

Even when Yaakov's ability to reveal the future was taken, he urged his children: "Hikavu v'shimu" – "Gather yourselves and listen!" He feared that perhaps one of them was not a tzaddik. Their response, "Shema Yisrael, Hashem Elokeinu, Hashem Echad" – "Hear, O Israel, Hashem is our God, Hashem is One" – confirmed their perfect emunah (faith) and unity. Yaakov's response, "Baruch Shem Kavod Malchuto L'Olam Va'Ed" – "Blessed be the Name of His glorious kingdom forever and ever" – became the silent response we say after Shema Yisrael.

This exchange delivers a profound message: our greatest strength in overcoming the challenges of galut is achdut (unity). When we say Kriyat Shema, we cover our eyes, acknowledging that we do not fully comprehend Hashem's plans. We see events, but not with divine insight. Hashem has a purpose for everything, even what seems incomprehensible. Only later, with hindsight, do we gain clarity.

Strengthening Ourselves: Chazak, Chazak, V'Nitchazek

The Parasha concludes with the powerful words "Chazak, Chazak, V'Nitchazek" – "Be strong, be strong, and we will be strengthened." What must we strengthen? Our achdut (unity) and our chesed (kindness).

Chazal teach that the entire Torah is built on chesed:

• Beginning: Hashem shows chesed by clothing Adam and Chava.

• Middle: Am Yisrael demonstrates chesed by carrying Yosef's bones.

• End: Hashem shows chesed by burying Moshe Rabbeinu.

"Olam Chesed Yibaneh" – The world is built on chesed. Therefore, we must strengthen our emunah, internalizing that whatever we don't understand has a divine purpose. Hashem will very soon reveal His complete plan with the coming of Mashiach.

A powerful story from Simchat Torah illustrates the impact of our actions. During the recent terror attacks, security footage showed terrorists approaching a synagogue in Netivot. As they listened at the door, they retreated. The exact timing revealed the entire congregation was reciting Shemoneh Esrei in complete silence. The holiness of the silent tefillah (prayer) protected the shul. This reminds us of the koach (power) of our words and the importance of using them appropriately.

May we all be blessed with miracles and wonders! Have a wonderful Shabbos from Jerusalem!