Parshat Vayechi (Genesis 47:28-50:26) 

Rabbi Shlomo Riskin
Efrat, Israel –  In a most uplifting and inspiring deathbed scene, grandfather Jacob/Israel peacefully takes leave of this world by blessing, evaluating and prophesying about every one of his sons, delineating the tribe that will emanate from each and foreshadowing the nation that will emerge from all of them together.
The petty rivalries have been laid aside, the sturm und drang of exiles, wars, famines and inter-sibling savagery unto death have seemingly been forgotten; a divided family torn asunder by jealousies and ambitions is turning into a nascent nation, united—if only during this brief period—by their aged Patriarch, whose last words are presenting the blueprint for the Divine destiny set aside for the purveyors of the Abrahamic blessing.
For those of us who have been carefully following the adventures of this remarkable family, fraught with intrigue but always propelled onward by a Divine Spirit of “compassionate righteousness and moral justice,” there is one jarring note in Grandfather Israel’s will and testament of prophetic blessing: In each previous generation, the elder and the more aggressive son was rejected in favor of his younger and gentler brother (Isaac trumps Ishmael, Jacob trumps Esau) and in this latter instance, Rebekah demonstrates to Isaac, albeit by deception, that Jacob, if necessity warrants it, has the wherewithal to utilize the hands of Esau to get what is rightfully his. Hence Isaac eventually rejects Esau and gives both the physical double portion of the blessings and the more spiritual Messianic birthright legacy to Jacob.
As I have written in a previous commentary, the Malbim even explains that Isaac had initially intended to split the inheritance, giving the more material blessings to the more aggressive and materialistically oriented son, Esau, who would know how to train and equip an army, how to navigate the stock market and how to initiate start-up hi-tech projects, as it were, and to give the more spiritual, Messianic birthright legacy to the wholehearted, tent-dwelling Jacob, who could more naturally deal with that mission of Israel, to teach morality and peacefulness to all the nations of the earth.
Rebekah argued that in order for Torah ethics and spirituality to be enabled to “conquer” the world, if God was indeed to be enthroned on earth, then Torah would require a protective army and a strong financial base to make this a real possibility. And when Rebekah proved her point by “coating” Jacob with the external garb and might of Esau, Rebekah won the day and both blessings and birthright went to Jacob.
Now that it’s Jacob’s turn to bestow material blessings and Messianic birthright, I would have thought that he, of all people, based on his own experience, would have given both gifts to the same favored and beloved wise son of his old age, to the son of his most beloved Rachel, to Joseph. But no, Jacob does what his father Isaac had thought to do initially: He creates a division between the physical blessings and the spiritual birthright. He bequeaths the blessings of heavenly rain and earthly produce, innumerable seed and a double tribal portion of land, and even the mighty bow of vanquishing warfare upon the financially adept Grand Vizier, Joseph (Gen. 48:22- 49:26) and he awards dominion over the family, the majestic and spiritual birthright of King Messiah, the recipient of fraternal fealty as well as peaceful homage from the ingathering of all of the nations, to the ba’al teshuva (penitent) Judah. Why does Jacob revert to the concept of Isaac rather than to that of Rebekah, the mother who so adored him? You will remember that the victory of Rebekah over Isaac may have been short-lived. Jacob was plagued by his deception of his father until his dying day. Almost from the moment he left his father’s house for Laban-land, his mother’s brother substituted his elder daughter for her younger sister under the marriage canopy with the prescient words, “It is not the practice in our place to give the younger before the elder,” and not only his ten sons but even his beloved Joseph deceived him—the ten brothers with the bloody coat and Joseph with his garb of Grand Vizier.
Jacob understands only too well that the bearer of the righteous legacy of Abraham dare not descend into deception; and so only when he succeeds in disgorging the Esau from within himself, the unfortunate result of twenty-two years with Laban, will he be empowered with the name Yisra-El, purveyor of the God of righteousness (Yashar-El).
Moreover, when the head of a family must decide upon who is to be the real continuator of his legacy, he must choose the individual child who most represents the major ideals and goals to which the family is dedicated.
However, when one is about to form a nation, a consortium of twelve (or thrirteen) tribes which will comprise the peoplehood of Israel, the goal becomes “e pluribus unum,” a united vision which emerges from joining together multiple strengths and different ideas; not a conformity but rather a cultural pluralism which combines together and unites behind a commitment to the ideal of morality and peace.
In such a situation, no brother is to be rejected unless he will do damage to the ultimate vision; there is room for many leaders, each with his particular gift and emphasis, as long as they all stand behind a God who demands compassionate righteousness and moral justice. Since acceptance of the eventual goal depends upon the ability of Israel and the nations of the world to repent, to return to God in Heaven, on both counts, Grandfather Jacob/Israel chose Judah, the consummate ba’al teshuva and the unifier of the family, to receive the prize legacy of Messianic leadership.
Shabbat Shalom


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