Parashat Vaic 5771
" Jacov and lived in the land of ' Egypt seventeen years ... "(Genesis XLVII, 28)
The Torah portion of this seventh full life cycle of our Patriarchs. Paradoxically in the Torah portion dealing with the death of earthly Jacov our Father, opens with the word, Vaic, and lived. This term has obviously intrigued our Masters. The basic idea, and we talked about many times is that life and death are relative concepts. In a well-known Talmudic idea the righteous are called alive even in death, because we talk about them and their Torah. The evil hand is considered dead even in this life. Because they are spiritually dead. Jacov lived deeply these past seventeen years. Has filled them with life, meaning, Torah, and many family grandchildren. In reality we know very little of these years. The Torah tells us about the arrival of Jacov and family, but does not tell us anything about what happens next. The conversation resumed, just in our Torah portion, in the last moments of life Jacov.
Dispel The Emet Jacov believes that managed to bring in Egypt, and material in the lowest places, the spirituality of his level. Jacov does in this sense an extraordinary operation. Succeeds, while falling in exile, to illuminate the darkness, making it a place of life. And lived Jacov. More Dispel Emet says, Jacov not only consciously went into exile but has also gone voluntarily in any 'bad ' , in every problematic situation in order to pave the way for future problems that will have the people of Israel. So the Rabbi of Gur reads the introduction to the blessing of Ephraim and Menashe. 'S ' angel who has redeemed me from all evil ... '; from all evil, in the sense that Jacov actually experienced all evil. And he won. He won that Israel could in future have the strength to face all the vicissitudes that had in its history.
This idea of \u200b\u200bIsrael as the people of Israel projection patriarch door to say our Sages in the Talmud that ' Jacov our father is not dead ' . In a sense Jacov transforms from single people, but does not die. He's alive at all times.
This idea of \u200b\u200bprojection is strongly linked to intergenerational relationships. Jacov our father seems to have a predilection for children. We know that studying Torah with the little Josef before they were sold. The Sages tell us that he studied in Egypt with his grandson Ephraim. In fact the only thing the Torah tells us of those years is the encounter-blessing with the children of Josef. The story is well known and the repercussions as well: Jacov reverses the direction of placing the right hand given to the birthright to Ephraim, though he was small.
The text says that he put his hand on the head of Ephraim "VEU hazair " , and he was young.
Dispel The Emet in a seemingly cryptic comments on this episode. He says that after having his right hand on Ephraim, " he was the young man himself " .
Who was young? Ephraim? Jacov? Peche And for himself?
The same we ask for at this point to our. Jacov puts his hand on the head of Ephraim, who was the young, or rather the Torah is telling us that in putting his hand on the head of Ephraim is Jacov to be that young.
In my humble opinion, the Rabbi of Gur is proposing here a layered reading of the episode.
Jacov of reversals with firstborn young people should know. It has already burned at least three times: he was the young man who took il posto del primogenito. La donna che ha amato più di ogni altra cosa, Rachel, è stata la giovane alla quale la primogenita ha preso il posto. Il figlio che ha amato più di ogni altro, Josef, è stato il giovane che ha preso il posto di primogenito. Nessuno di questi episodi è stato indolore. Sono tutti traumi. Per il Rabbi di Gur la Torà ci sta dicendo che Jacov inverte le mani proprio perché è lui il giovane. Proprio dalla posizione dell’essere giovane Jacov prende questa decisione. Lo Sfat Emet dice che nonostante l’anteposizione e la conseguente primogenitura, Jacov rimase ai propri occhi il giovane. Forse avvenne lo stesso per Efraim. E forse è proprio questa condizione che Jacov vede e privilegia.
It almost seems to be Zair, being young is an existential condition rather than a piece of personal data. To understand this we must reflect on another aspect of this blessing to Ephraim and Jacov Meneshè. In this case, although the reverse is no conflict. Everyone knows how to be himself. Ephraim has indeed privileged, but still the young Ephraim. Menashe is mortified. Menashe is not complete without the blessing that every jew father to his sons ' God make you like Ephraim and Menashe '. For a child as their is what a father could want. Different, with different natures, with different roles and different priorities, but both exactly what God wants. Perfect in their self-reference. Not one over the other. Ephraim is the younger ezel azmò for himself, why should not be compared to Menashe. Jacov understands and teaches after a lifetime of tribulations at this point that every child is a unique gem and as such should not be compared to the others.
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Dispel The Emet points out that, among all the blessings of the children in this Torah portion, Josef is the only one where the text associated with the word Beracha. The other blessings are said. Here Josef is blessed. He commented that the concept of Beracha, in other times we dealt with, it contains the idea of \u200b\u200bpouring, to pull, to project. This is the passage of the infinite in the finite. Beracha, comes from the root of berec , tank. Almost there was a container from which the sacred spiritual flows. Well, this is precisely the characteristic of Josef, who so loves Jacov. The ability to convey blessing, especially to project future generations. Another derivation of the word is the word bereachà Berechiah knee. The idea is that we recognize the authority of his kneeling D. and the fact that all blessings come from Him blessing is also, and especially since the recognition of the divine origin of all that happens. Interestingly, this characteristic of Josef, who repeats everything galore comes from the Lord is acknowledged in some way by the Egyptians. When Josef was appointed Viceroy, the first thing that comes to pass is shouted Avrech, knees.
It is no coincidence that in our portion, the knees are reminded of Josef twice. Josef in presenting children with the blessing of Jacov makes them get out of their knees. In this description so authentic Torah, the boys had apparently attacked intimidated and hidden in his father's knees. But the meaning is deeper. Ephraim and Menashe leaving the concept di Birkè Josef. Hanno fatto loro il principio della Berachà, dell’origine Divina di tutto, che Josef ha insegnato loro . È fantastico che Jacov stesso sia stupito di questa profonda identità tanto da costringere Josef, secondo il Midrash, a mostrare lui la Ketubà che attesta l’origine sacra della propria progenie.
Ma Josef non si ferma, negli ultimi versi della Parashà, è descritta la vecchiaia di Josef. Di nuovo sappiamo pochissimo. Non sappiamo se sia rimasto al potere fino alla fine. Non sappiamo che ne è stato delle sue politiche agrarie. Sappiamo una cosa sola e solo quella conta: ha visto figli, nipoti e great-grandchildren. '.. also the children of Machir, son of Menashe were born on Joseph's knees. '
We do not know anything. We only know that the great grandchildren of Joseph were born on her knee.
This is the great lesson of life of Josef Jacov first and then in Egypt. In the place where they kill all children, including Egyptians, for the tyrant's whim of the moment, there is a family, a culture, in which the measure of life is the ability to grow in Torah, a great grandson on his knee.
The great challenge Israel is in the ability to create the conditions so that the generations will speak. Why do grandparents and grandchildren to communicate. The problem is that the generations often speak different languages. We know something of us. Most of the things they are talking about or dealing with our kids did not even exist at the time of their parents, let alone their grandparents. How do you speak?
You can do this only if it discovers that there are timeless ideas, values \u200b\u200bthat do not expire and do not expect new editions. Only if we understand that the Torah is our life through the Torah we find that common language so lacking nowadays.
Josef Jacov and have not seen for a living. The father knows nothing of what his son today and said he would not be metabolized or understand the subtleties of the political jargon of the court. And the Midrash tells us that talking about the last lesson studied together: the precept of Egla Arufà, coupled with the heifer.
If we can rediscover the depth of inter-generational sharing of the Torah we will make a great gift to us, our elderly and our children.
Staying Young each for himself.
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