Parshat Vayechi 5783
Rabbi Jablinowitz
We read in this week’s parsha that Yaakov blesses his children, the tribes of Israel. But before this, Yosef brings his children, Menashe and Ephraim, for a blessing from their grandfather. When Yaakov blesses them, the pasuk says (Chapter 48, Pasuk 15), ויברך את יוסף ויאמר; the pasuk begins by stating that Yaakov blesses Yosef. But then the following pasukim indicate a blessing for Menashe and Ephraim, as the next pasuk continues, המלאך הגואל אותי יברך את הנערים. And as Rashi teaches, the נערים, the young men referred to are Menashe and Ephraim. Where is the bracha for Yosef the pasuk began with?
There are essentially two approaches among the commentators in answering this question (this question is also brought in the Zohar Hakadosh). The Ramban and the Rashbam both teach that the bracha of Yosef’s children is essentially a bracha for Yosef. As the Ramban says, since Yaakov loved Yosef so much, he blessed his children. Therefore, the bracha of Menashe and Ephraim begins with the words ויברך את יוסף.
The Ohr Hachaim Hakadosh takes a different approach. He teaches that the words ויברך את יוסף is the bracha itself. Yaakov gave Yosef the bracha that he should be blessed. His bracha was a general bracha, and not any specific blessing. And the words that follow, האלוקים אשר התהלכו אבותי וכו', begin the bracha for Menashe and Ephraim.
The Sfas Emes learns like the Ohr Hachaim Hakadosh, but he takes the idea a major step further. He learns that the entire section of pasukim 15-16 is a blessing for Yosef. The bracha for Menashe and Ephraim takes place a few pasukim later in pasuk 20 with the bracha of בך יברך ישראל. All of Clal Yisrael will bless their children with you as the model. But is this so, how does the Sfas Emes learn the word נערים in pasuk 16, which Rashi teaches is referring to a blessing for Menashe and Ephraim?
The pasuk in the beginning of parshat Vayeishev, in referring to Yosef, states (Chapter 37, Pasuk 2) והוא נער. Rashi derives from here that Yosef did youthful things like fixing his hair and his eyes insuring that he looked nice. The Sfas Emes learns different. He says the word נער comes from the word לנער which means to shake or stir. When the Torah refers to Yosef as a נער, it is expressing the notion of youthfulness in a positive sense; of excitement and enthusiasm.
Here as well, the Sfas Emes learns that the word נערים refers to the vigor and robust nature of Yosef. As we mentioned above, the Sfas Emes learns like the Ohr Hachaim Hakadosh that the blessing of Yosef was that he should be blessed. And the reason he required this blessing is because Yosef is the source of blessing for Clal Yisrael. As the pasuk refers to Yosef (Chapter 42, Pasuk 6), הוא המשביר לכל עם הארץ; Yosef is the provider. Hence Yosef needed to blessed, and Yaakov blessed him the words יברך את הנערים. Your enthusiasm and initiative which is the basis of your bracha should be blessed and spread out to all of Am Yisrael. And all sources of bracha need to be protected. Hence, וידגו לרב בקרב הארץ; The Gemara in Berachos 20A explains that fish is used as the paradigm for protection since they are covered by the waters and the עין הרע doesn’t rule over them. So too, the evil eye should not affect the life force and creativeness of Clal Yisrael.
Yosef is the source of bracha for Clal Yisrael, so he needed to be blessed. Similarly, explains the Sfas Emes, Shabbos needed to blessed. The Zohar Hakadosh explains that the blessing of all the days of the week comes from Shabbos, מיניה מתברכין. This is why Hashem blesses Shabbos, as the pasuk says (Chapter 2, Pasuk 3), ויברך אלוקים את יום השביעי. And all bracha must be protected, and this is why we say on Shabbos at Ma’ariv, ופרוס עלינו סוכת שלומיך. There are forces in the world seeking to desecrate the holiness of Shabbos, hence we ask for a tent of protection over us and over Shabbos.
The Sfas Emes adds that the best way for us to protect our holiness and spiritual life force is by being like fish. Just as the fish are protected by water, we need to protect ourselves with the water of Torah, as the Navi Yeshayahu said (Chapter 55, Pasuk 1), הוי כל צמא לכו למים. And the Medrash Rabbah on our parsha teaches that we need to be like fish. Just as fish live in the sea and are surrounded by water, nonetheless, when they sense a drop of water above they lurch towards it. Similarly, we need to be constantly excited about learning. Any new idea, any chiddush, needs to excite us no matter how much we’ve already learned. And this is the greatest protection for our holiness and our creativity and enthusiasm. This is the way to bless our נערים; to be constantly inspired and excited about learning Torah.
Good Shabbos
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