Parshat Vayigash 5784
Rabbi Jablinowitz
We read in this week’s parsha that Yosef reveals himself to his brothers and they return to Yaakov to tell him that Yosef is alive and a king in Egypt. Upon hearing this wonderful news and seeing the wagons sent by Yosef, Yaakov responds (Chapter 45, Pasuk 28),אלכה ואראנו בטרם אמות רב עוד יוסף בני חי; my son Yosef is alive, I will go see him before I die. But Yaakov begins his statement with the word רב; what is the significance of this word, רב, in this context?
When Yaakov was preparing to leave Eretz Yisrael for Mitzrayim, Yaakov Avinu was distressed about leaving Eretz Yisrael. Hashem appeared to him in a vision at night and told him not to worry, He will make him into a great nation great there. He promises to go down to Chutz L’Aretz with him, and bring him back to Eretz Yisrael, and according to Rashi, it refers to Yaakov being buried in Eretz Yisrael. And Hashem’s promise concludes with the words (Chapter 46, Pasuk 4), ויוסף ישית ידו על עיניך; Yosef will place his hand on your eyes. What does this concluding statement mean and how is it meant to comfort Yaakov?
Some of the commentaries learn that this statement is meant to inform Yaakov that Yosef will close his eyes at the time of Yaakov’s death. According to this view, it was meant to comfort him and is referencing Yaakov’s fear when he believed that Yosef had been killed. As Rashi teaches on the words (Chapter 37, Pasuk 35), כי ארד אל בני אבל שאלה, Yaakov had understood that if one of his sons doesn’t die in his lifetime, he will not face Gehinnom, and now he feared for his ultimate fate. Therefore, Hashem was comforting him that he will go straight to Olam Haba since Yosef was alive and will still be alive to close Yaakov’s eyes upon his death.
The Medrash Rabbah on our parsha (94,3) teaches that this was also Yaakov’s response when he said רב עוד יוסף בני חי. According to the Medrash, Yaakov Avinu was referencing the pasuk in Tehillim (Chapter 31, Pasuk 2), מה רב טובך אשר צפנת ליראיך, the “great good” that you put aside for those that fear you is Olam Haba. Now that he realized that Yosef was alive and he wouldn’t have to face Gehinnom, he responds רב יוסף בני חי; I will merit the רב of מה רב טובך.
The Medrash brings another explanation of the word רב. According to this other p’shat, Yaakov is lauding the merits of Yosef. The word רב expresses the greatness of Yosef in being able to withstand so many challenges in Mitzrayim, and yet he maintained his righteousness. Yosef maintained his dignity and purity despite being in such an impure environment. רב עוד יוסף בני חי; his power is so great, says Yaakov according to the Medrash, that he is even greater than me, for I questioned the ways of Hashem, as the pasuk says in sefer Yeshayahu (Chapter 40, Pasuk 27), למה תאמר יעקב...נסתרה דרכי מד'. But Yosef never questioned and focused on overcoming the lure of his environment and achieving his level of צדקות.
This last p’shat in the Medrash is similar to how the Meshech Chachmah learns the words ויוסף ישית ידו על עיניך. Hashem is telling Yaakov that he shouldn’t fear and he should go down to Egypt. But don’t try to understand the reason why. When your grandfather Avraham Avinu was told to go to Eretz Yisrael, it was understood that this is a special land and this is the land that I, Hashem, have chosen for the great nation that will descend from you. But this is different and don’t try to figure it out.
Rather, Yosef, the whole story of Yosef, of how he was forced down to Mitzrayim and struggled in such a difficult situation, and not only survived but even thrived and become a king in Egypt, should cover your eyes. Just as you could not naturally understand how such a thing could happen, don’t try to figure out this next phase as well. The ways of the Hashgacha of Hashem is beyond mankind and don’t even try to figure it out. יוסף, ישית ידו על עיניך.
The word עולם comes from the word נעלם which means hidden. Both Olam Hazeh and Olam Haba are hidden. In this world, the darkness and confusion of the physical world hides from us the true essence of the Divine nature of this world. And certainly Olam Haba is hidden from us. And Olam Hazeh is the way to achieve entry into Olam Haba. Therefore, rather than try to figure out matters on our own, we need to be like Yosef HaTzadik and subjugate our will and desires to the will of Hashem, and understand that the challenges of life are necessary to achieve greatness and merit in Olam Haba. יוסף ישית ידו על עיניך.
Good Shabbos
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