B"H
Friday, Tevet 17, 5784 / December 29, 2023
This Shabbat we will read Parshat Vayechi, which concludes the first Book of the Torah.
There are twelve Parshiot in the Book of Breishis. The first Parsha (Breishis) tells the story of creation; the second Parsha (Noach) relates the story of Noah and the Great Flood. The next ten Parshiot present the life stories of the Patriarchs and Matriarchs of the Jewish people; Abraham, Yitzchak and Yaakov; Sarah, Rivkah, Rachel and Leah.
The lives of Abraham and Yitzchak take up four Parshiot (Lech Lecha, Vayeira, Chayei Sarah, Toldot). Yet, the story of Yaakov and his children is told in much more detail and covers over seven Parshiot (Toldot, Vayeitzei, Vayishlach, Vayeishev, Mikeitz, Vayigash, Vayechi).
Although the Torah dedicated so much more space to Yaakov, yet, he lived the shortest of all the Patriarchs. Abraham lived 175 years. Yitzchak lived 180 years. Yaakov lived 147 years.
Q. Why is it that by Abraham and Yitzchak the Torah tells us that they died (Vayamat). But when the Torah speaks about Yaakov’s passing in this Parsha, there is no mention of the word “death”?
A. Because of this, our sages say, "Our forefather Yaakov did not die!"
The Talmud explains the above concept as follows: Abraham's son Yishmael and his descendants departed from Abraham's ways. Similarly, Yitzchak's son Esau and his descendants strayed from the teachings of Yitzchak. Yaakov was the only one of the Patriarchs whose children all followed in their father's tradition and kept true to their teachings and heritage. Thus, say our sages, "Yaakov didn't die. As long as his children continue in his ways he too is alive."
In other words, true life is not measured by the length of one's days. It is measured by the values one lives by and the ability to transmit these values to future generations. Since Yaakov's children, grandchildren and great grandchildren, throughout the past 3000 years, until our very generation continued in his footsteps, Yaakov is always considered alive.
Q. When paying condolences to the mourners at a Shiva house (house of mourning), we comfort them with the traditional saying of, G-d should comfort you amongst the mourners of Zion and Jerusalem." Why do we add the words, "amongst the mourners of Zion and Jerusalem”? What comfort lies in these words?
A. As Jews we have great confidence that G-d will one day rebuild the Holy Temple and Zion and Jerusalem, with the coming of Moshiach. When Moshiach will come there will be the revival of the dead (Techiat hameitim). By including them amongst the mourners of Zion and Jerusalem we say to the mourners that with the coming of Moshiach, their dear departed one will be reunited with them once again. There is no greater condolence than knowing that death is only temporary, and life is permanent. May we merit the coming of Moshiach in our days.
MAY WE INDEED SEE GREAT MIRACLES IN ISRAEL - SHABBAT SHALOM
Montreal candle lighting time: 4:01 / Shabbat ends: 5:09