What lessons can we learn from the current episode (Ma'aseh Avos Siman l'Banim)?
Ramban: Yaakov's descent to Egypt was, in fact, a precursor of Galus Edom. 1
Harchev Davar: Refer to 47:28:151:4*.
Refer to 43:14:3:2 and the note there. Just as the Shevatim brought upon themselves the Galus (via the sale of Yosef); (b) Yaakov went down to Egypt on account of the famine; (c) he went down on good terms with Pharaoh, with the intention of remaining only a short time and returning immediately after the famine ended, and (d) he died in Galus, and after a long Galus, the elders of Egypt returned his bones amidst great fanfare and mourned Yaakov's death. So too, (a) Yisrael caused Galus Edom by entering into a peace-treaty with the Romans; (b) Yerushalayim was captured due to hunger; (c) the Romans abrogated the treaty and the ultimate Galus stretched over a long period of time and (d) eventually the nations will return us to our land and mourn when they witness our rise to power.
Why is the Parshah of Vayechi Setumah (i.e. there is no indentation of blank space between the end of Vayigash and the beginning of Vayechi)?
Rashi #1: Because the hearts and eyes of Yisrael were closed, due to the Tzaros of the Shibud, which began after 1 Yaakov Avinu died. 2
Rashi #2: Because when Yaakov wanted to disclose the deadline 3 (the latest time Mashi'ach can come), the information was 'closed' (hidden) from him.
Da'as Zekenim, Hadar Zekenim: This is difficult. Yosef was still king! Moshav Zekenim - Rashi himself (to Shemos 6:16) says that as long as one of the Shevatim was alive, the Shibud did not begin! That refers to Shibud of making bricks. Some Shibud began once Yaakov died. (Also see Gur Aryeh; refer to 47:28:2:3:1.)
And this is already ominously portrayed in the opening Pesukim of the Parshah. (EC)
Da'as Zekenim, Hadar Zekenim: How did Yaakov know this? It was from the number of steps that the Sar of Esav ascended on the ladder in his dream (refer to 28:12:1:6**).
Hashem had said, "Lo Yikarei Shimcha Od Yaakov" (35:10)! Why is he still called Yaakov, e.g. in this Pasuk?
Ohr ha'Chayim: The name Yaakov was not uprooted from him; he is called both. The nation is called Yisrael when they do Hashem's will; and when not, it is called Yaakov. However, Yaakov himself always acted properly! He is called Yisrael when he is at the highest Kedushah. Then, worry, sadness and lowliness are despised, for he comes from a place of Simchah, rest and greatness. Shabbos is a day of rest; in which "Bnei Yisrael" 1 are commanded. The extra Neshamah comes from a supreme place; we are commanded to distance sadness and anger, and to call Shabbos an Oneg. Yaakov received an extra Neshamah called Yisrael; it dwelled in him as long as he did not have sadness, or an opposition to Simchah and perfection of Kedushah and Taharah. When he has this, his extra Neshamah leaves, like ours leaves on Motza'ei Shabbos, and he is called Yaakov. 2 It returns to him via preparation, like we get ours via preparation for Shabbos.
But it says "Daber El Bnei Yisrael" regarding all the Mitzvos! (PF)
Ohr ha'Chayim: He was called Yaakov after his mother Rivkah died (35:10 and the rest of that Parshah), and after Rachel died (35:20). It says "va'Yeshev Yaakov" (37:1), for almost all the time that he was in Kena'an, he was sad. After hearing that Yosef is alive, he is called Yisrael (45:28), until Hashem told him about Galus (46:5). He is called Yisrael when he gathered his sons to bless them (49:2); he had extra Ru'ach then. One's Nefesh is increased at the time of death (Zohar). (Ohr ha'Chayim explains all the exceptions to his rule.)
Why does the Torah mention how many years Yaakov lived in Egypt?
Da'as Zekenim, Hadar Zekenim: This teaches that just like Yaakov financed Yosef for 17 years (before he was sold), Yosef financed Yaakov for 17 years. Ohr ha'Chayim - "Tovim ha'Shnayim Min ha'Echad" (Koheles 4:9) - Each was able to bestow to the other for 17 years, the Gematriya of Tov.
Ohr ha'Chayim #1: Yaakov's 17 years in Egypt were his primary life. 1 From his birth, his nemesis (Esav) was born, and he had additional Tzaros from Lavan, the episode of Dinah, and the loss of Yosef.
Ohr ha'Chayim #2, Malbim: Anyone whose final days are good, it is as if his entire life was good (Tana d'Vei Eliyahu Rabah 5); "V'Hayah Reishisecha... v'Acharisecha Yisgeh Me'od" (Iyov 8:7); "Tov Acharis Davar me'Reishiso" (Koheles 7:8). Malbim - Even though he lacked Ru'ach ha'Kodesh for the 22 years that Yosef was missing, due to his last years, it is as if all his years were of success.
Ha'amek Davar: These were good, sweet years, unlike he was used to in Eretz Yisrael. 2
One must resolve this with what Ohr ha'Chayim wrote (refer to 47:28:150.1:1**) that in Egypt he was always called Yaakov (with only a few exceptions), for he was not at his highest level of Simchah and Kedushah! (PF)
Harchev Davar: He is a Siman l'Banim - For Yaakov's descendants as well, their primary life and most of their years will be in Galus. Also, as long as they choose to be in Geirus (sojourning temporarily), it will be good for them. And just like he rose from his exile [to be buried] with awesome honor, so his seed will leave their exile in the days of Mashi'ach. The exile was so Yisrael would be a light to the nations. When Yaakov came to Egypt, Hashem's name was aggrandized when they saw the Hashgachah over Yaakov and his seed.
Why does the Torah say "va'Yehi Yemei Yaakov" (singular)? Regarding Avraham and Yitzchak, it says "va'Yihyu" (plural)!
Riva: The Gematriya of "va'Yehi" is 31. This hints that he lived only 31 good years - 14 in the Yeshivah of Ever, and 17 years with Yosef in Egypt. 1
Ohr ha'Chayim #1: "Va'Yehi" it is an expression of pain. Most of his life was painful; but since the end was good, in his eyes all his years returned to be [good] life. Refer to 47:28:151:3.
Ohr ha'Chayim #2: It hints that he did not complete his allotted years. He should have lived 180 years, like Yitzchak. Since Yaakov said "[with whom you find your gods] Lo Yichyeh" (31:32), which caused Rachel's death (Bereishis Rabah 74:9), he lost 33 years, 2 like the Gematriya of "Yichyeh."
Hadar Zekenim: The Gematriya of the first word in the Parsha, "va'Yechi," is 34. He lived properly only for the 34 years when Yosef was with him. The rest of his life was pain. (Granted, he holds that in Beis Ever, Yaakov feared Esav. However, what pain did he have before he fled from Esav? And in the first six years of Yosef's life, Yaakov had pain from Lavan, and the two-year journey home was filled with pain (meeting Esav, the episode with Dinah, Rachel's death, and Reuven's act)! (PF)
Why does it say, "Yemei Yaakov, Shnei Chayav"? It should say 'Yemei Shnei Chayei Yaakov'!
Ha'amek Davar: This expression hints to changing times. Yaakov's life changed from good to bad and from bad to good many times. For others, such changes would take place over a much longer period. Due to the great Hashgachah over Yaakov, the changes came quickly.
Regarding other Tzadikim (e.g. Sarah, Avraham and Yitzchak), the number of their years is given in descending order (100, tens, units - see 23:1, 25:7, 35:28). Why is Yaakov's number in ascending order (seven, 40 and 100)?
Ohr ha'Chayim #1: Perhaps it lists the seven first, for [his last seven years] were good, serene life.
Ohr ha'Chayim #2: Yaakov's heart was proper and his desires complete for 47 years. He loved Rachel, and she was his Zivug that he chose, and he loved her son most (37:3). He married her at age 84, 63 years before he died, but we must deduct the 22 years that Yosef was missing; 41 remain. Also add Yaakov's six first years, which are happy and free of worry, and there are 47.
Why does the Torah count the years of Yaakov's life now, even before he died? There would still be other episodes in Yaakov's life, e.g. imposing a Shevu'ah and giving Berachos, before he died!
Ohr ha'Chayim: Perhaps this hints that he sensed that he would die soon. He knew his father's years (180), and sensed that he would lose years like the Gematriya of Yichyeh (refer to 47:28:152:3). The Avos were Nevi'im, and were cloaked with Ru'ach ha'Kodesh. Therefore he called to Yosef [to make him swear].
QUESTIONS ON RASHI
Rashi writes: "Why is this section [written as] closed-off (Setumah)?" But don't many Parshiyos (sections in the Torah) appear as a Parsha Setumah?
Gur Aryeh: When writing a Sefer Torah, a new section is indicated by either a Parsha Setumah (a mid-line indent of [at least] nine blank spaces, then resuming on the same line); or a Parsha Pesuchah (the rest of the line is left blank, then the new section begins on the following line). Vayechi is the only weekly portion that has neither. It is separated from the previous section by only one space, just like any two consecutive Pesukim.
Rashi writes: "Why is this section closed-off (Setumah)?" Seeing as Vayechi has no indent at all (refer to 47:28:2.1:1), why even call it a new section? (Perhaps it is merely the conclusion of the previous section, the end of Vayigash!)
Gur Aryeh #1: Since we begin a new weekly portion 1 at this verse, Vayechi must be the beginning of a new section (despite it not being written as such). The tradition of how to divide the Sefer Torah into written Parshiyos was taught and transmitted to us by Ezra ha'Sofer (see Ezra 7:6).
Gur Aryeh #2: There is no thematic connection between Vayechi (47:28-31) and the end of Vayigash, which precedes it (46:28-47:27). Vayechi must constitute its own section.
Keep in mind that the 54 weekly portions, as they are divided today, reflect the Minhag of Bavel to complete the Torah every year. The practice in Eretz Yisrael (in the times of Chazal) was to read short weekly portions, and complete the Torah every three years. If Rashi is based on the Midrashim (which were taught in Eretz Yisrael), Gur Aryeh must assume that even those shorter weekly portions would always begin at a new section (indented in the Torah as a Parsha Pesuchah or Parsha Setumah) - with Vayechi the only exception. (CS)
Rashi writes: "... Once Yaakov Avinu passed away, the eyes and hearts of Bnei Yisrael were closed, due to the difficulty of bondage; for [the Egyptians] began to subjugate them." But elsewhere, Rashi writes that the slavery did not begin until after all of the Shevatim had passed away (Rashi to Shemos 6:16; see also Shemos 1:6-14)?
Gur Aryeh: The Egyptians began to subjugate the Bnei Yisrael upon Yaakov's death; but not consistently. Only after Levi's death (about 76 years later - CS) were they made slaves on a permanent basis.
Rashi writes: "... Once Yaakov Avinu passed away, the eyes and hearts of Bnei Yisrael were closed, due to the difficulty of bondage." Why didn't the Egyptians subjugate the Bnei Yisrael even when Yaakov was still alive?
Maharal (Gevuros Hashem, beg. Chap 12, p. 64): The Egyptians could not overpower the Bnei Yisrael during Yaakov's lifetime, due to his great [spiritual] stature. 1
Maharal (Gevuros Hashem, Ch. 9, p. 54): Refer to 46:4:1.2:1; also refer to 46:8:3:3.
Rashi writes: "... Alternatively, [it is closed] because Yaakov wished to reveal the End to his children; but this [knowledge] was closed off from him." Why was the end of the Egyptian exile a secret? Hashem had already told Avraham that his descendants would be enslaved for 400 years, then taken out (15:13-14)!
Gur Aryeh: The Midrash (cited by Rashi) is not referring to the end of the Egyptian exile, but rather to the ultimate end of all the exiles. That knowledge was hidden from Yaakov.
Rashi writes: "Why is this section [written as] closed-off? ... Yaakov wished to reveal the End to his children...." But if so, it is that verse (49:1) that should be closed off!
Gur Aryeh: That section is in the midst of one topic. We cannot call it two sections that were written as Setumah (with no break between them), because they would just look like one section! Rather, the Torah hints to it here, at the beginning of the account of Yaakov's passing.
