Yeshivat Ateret Yerushalayim

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Parshat Vayechi 5781
Rabbi Jablinowitz

We read in this week’s parsha the blessings Yaakov Avinu gives to his children before his death. When he blesses Yosef, he says (Chapter 49, Pasuk 26), Birchos Avicha Gavru al Birchos Horai. As Rashi explains, Yaakov tells Yosef that his blessings were a Nachalah Bli Metzarim, a portion without boundaries. As opposed to his father and grandfather who received specifically the borders of Eretz Yisrael, Yaakov was told (Chapter 28, Pasuk 14), U’Faratzta Yamah V’Keidmah Tzafonah V’Negba. You will break out in all directions without limits. And this is what he was bequeathing to Yosef.

The Sfas Emes teaches that essentially Yaakov was giving his son Yosef the bracha of Shabbos. The Gemara in Shabbos 118A teaches Kol Ha’Me’aneg es Ha’Shabbos Nosnin Lo Nachalah Bli Metzarim. Anyone who rejoices on Shabbos receives a portion without limits, which is the portion of Yaakov Avinu, as the pasuk in Yeshayahu states (Chapter 58, Pasuk 14), V’Ha’achalticha Nachalas Yaakov Avicha. The portion of Yaakov and the portion of Shabbos are one and the same; limitless potential.

Rabbeinu Bacheya on the Torah teaches that the bracha of Shabbos is actually given to Yehuda. As Yaakov says to Yehuda (Chapter 49, Pasuk 8), Yehuda Atah Yoducha Achecha. Your brothers will acknowledge you as king since you yourself did Teshuva and were “modeh” to Tamar. This is consistent with the day of Shabbos being a day of Teshuva, as the pasuk says in the chapter of Mizmor Shir Le’Yom Ha’Shabbos (Chapter 92, Pasuk 2), Tov Lehodos L’Hashem; Shabbos is a time to repent to Hashem. And he continues through the bracha of Yehuda showing its references to Shabbos.

Who is the true recipient of the bracha of Shabbos? Is it Yosef or Yehuda?

The Sfas Emes answers that both are true. This is because there are two aspects of Shabbos, Zachor and Shamor, and the two brothers Yosef and Yehuda each represent one of these two components. And one way to express these two facets is that one is hidden and the other is more revealed.

The greatness of Yosef is hidden and less obvious. When the brothers came down to Mitzrayim, the Torah tells us that they didn’t recognize him. This is because they hadn’t recognized the power of Yosef. When Yosef held off the advances of the wife of Potiphar, the Gemara in Sotah 36B teaches that Yosef was Mekadesh Shem Shamayim B’Saser; Yosef’s sanctification of Gd’s name was done privately. He maintained the sanctity of Bris Milah (Bris Ha’Ma’or), something which is also hidden. Hence, Yosef corresponds to Zachor; remembering Shabbos and keeping it forefront in one’s inner consciousness.

Yehuda, on the other hand, was the revealed aspect of Shabbos. As opposed to Yosef, the Gemara teaches that Yehuda was Mekadesh Shem Shamayim B’Rabim. When he publicly acknowledged his responsibility with Tamar, he sanctified Gd’s name in public. And he himself was publicly acknowledged by his brothers, as we quoted above Yaakov’s bracha to Yehuda, Yehuda Atah Yoducha Achecha. It was his powerful and public speech of responsibility and servitude (see what we wrote on last week’s parsha) before Yosef in the beginning of last week’s parsha that caused Yosef to reveal himself. Yehuda represents the Bris Ha’Lashon; the bris of the mouth which was created to acknowledge and give thanks to Hashem. Tov Lehodos L’Hashem.

The Torah describes Shabbos as (Shemos, Chapter 31, Pasuk 17) Beini U’Bein Bnei Yisrael. Shabbos is a covenant between Hashem and Bnei Yisrael, a portion of Hashem and a portion of Bnei Yisrael. And these are the two aspects of Shabbos of Zachor and Shamor. The hidden portion of Yosef is the higher one corresponding to Hashem. And the portion of Yehuda, Shamor, refraining from the physical melachos on Shabbos, corresponds to Bnei Yisrael.

This is also the meaning of the Lechem Mishneh we eat on Shabbos. The Zohar Hakadosh says that one is Lechem min Ha’Shamayim, and one is Lechem min Ha’Aretz. Lechem min Ha’Aretz is the result of our involvement in the world during the week finding the holiness within the mundane. We need to work to find the Kedusha and therefore the Zohar also calls this Lechem, Lechem Oni. This is the aspect of Yehuda.

And the Lechem min Ha’Shamayim is what we receive on Shabbos Menucha without work. This comes from the holiness of Shabbos. This is the aspect of Yosef. And just as Shabbos provides the bracha for the whole week, even though there is no work, or even mahn on Shabbos, so too Yosef provides the bracha for Yehuda and all he represents. The bracha is something which can’t be seen. And as the Torah tells us about Yosef (Chapter 42, Pasuk 6), Hu Ha’Mashbir L’Chol Am Ha’Aretz, Vayavo’u Achei Yosef Vayishtachavu Lo Apayim Artza. All the tribes bowed down to Yosef, the one who provides to all.

Good Shabbos

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