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Vayechi- True Wisdom
For this year’s Parsha Lesson I will be applying the lesson that can be derived from the Dvar Torah to the world as we know it today.
Background
In this week’s parsha we learn of the end of the life of Yakov Avinu (our father). When Yakov sensed that his strength was ebbing and the end of his life on this world was near, he called his son Yosef- who was the 2nd in command of Egypt- in order to give him his final will and testament.
First and foremost, Yakov told Yosef to be sure to not bury him in the land of Egypt. Rather, Yakov instructed his son to bury him in Eretz Yisroel, in Chevron, in the Ma’aras Hamachpeleh. It was in this cave that Avraham buried Sarah and was himself buried after his passing. And it was in this cave as well that Yitzchak and Rivkah were buried. Eisav, being the firstborn, by rights, should have received the Ma’aras Hamachpeleh as his inheritance. But, as we know, Yakov purchased the firstborn rights from Eisav many years earlier. In addition, Yakov purchased any lingering rights that Eisav may have still had to the Ma’aras Hamachpeleh by piling up a large mound of gold, silver and assorted precious gems which Eisav gladly took in exchange for any rights to the Ma’arah. To be buried with his ancestors was clearly very important and dear to Yakov.
In fact, as the Seforno explains, Yakov made Yosef swear to him that not only would Yosef not bury him in Egypt, but that Yosef would not even place Yakov in a casket in Egypt. Yakov insisted that he be laid out, without any resting place at all, until he was brought to Eretz Yisroel to be buried. The Seforno explains that the reason why Yakov insisted on this was in order that the Egyptians should not see his being placed in a casket as sufficient and therefore not allow Yosef to bring him to a final burial in Eretz Yisroel.
Yakov was very concerned that Pharoah would not allow him to be brought out of Egypt for burial. As a well respected, holy and great person, who was the father of the second in command of Egypt, as well as Yakov being a source of blessing for the land of Egypt- the famine ended when Yakov arrived- Pharoah would by all means demand that Yakov be laid to rest in Egypt and not allow his body to leave.
Question
Why would this ‘trick’ work? Yosef would come to Pharoah and explain to him that his father Yakov would like to be brought to Eretz Yisroel to be buried. Pharoah would want Yakov to remain in Egypt. But since Yakov was lying out, without even a casket as a resting place, therefore Pharoah would allow Yosef to bring Yakov to Eretz Yisroel!?
Pharoah would make the very elementary step that Yakov should be put into a casket and/or buried in Egypt! The fact that Yakov was being artificially left out without any place as his final resting place should not make a difference at all! This is such an inconsequential factor that it would seem incredulous that Yakov, as part of his concerns and preparations at the end of his life, would busy himself with such ‘naarishkeit’ (child’s play- silliness)! What was Yakov attempting to accomplish with this?
Answer
Tzaddikim (righteous people) and Talmidei Chachamim (Torah scholars) have a far more penetrating and comprehensive understanding of people and insight into how things really work and play out than other people. In grappling with themselves, and mastering themselves and their evil inclinations, our great Rabbis and leaders are attuned to the real factors and conditions of human dynamics and how decisions are made.
While it is true that there is no logical benefit to be accomplished by Yakov’s body lying without a casket (just put it in a box!), on an emotional level this opens up a window of opportunity for Yosef’s suggestion to take Yakov to Eretz Yisroel to be successful and convincing to Pharoah. Yakov understood that so long as his body was ‘taken care of’ and there was no emotional compulsion for ‘something to be done’, then Pharoah would not feel moved and therefore his resistance to Yakov leaving Egypt would be more intractable.
If, however, Yakov’s body is lying in the open and is not in any sort of resting place at all, this would move Pharoah and make him feel like a solution is needed- emotionally. And even though the solution is simple and obvious, Pharoah would already be moved to needing a solution for this emotional problem of Yakov needing a final resting place- which Yosef would solve by explaining that Yakov needs to be buried in Eretz Yisroel.
This alone would not sway Pharoah, and of course Pharoah would suggest that Yakov be buried in Egypt, but the first step of Pharoah feeling the urgency of Yakov needing a resting place was crucial and the key to ultimately being successful in convincing Pharoah to allow Yakov to leave.
Lesson for our world
As I discussed a few weeks ago and I would like to reiterate again: true wisdom and ability to properly and incisively diagnose situations and fully and truly grasp the real, pertinent factors that are at play, and how they should be addressed, is something which is unique amongst Talmidei Chachamim and Tzaddikim. This ability is rare, if found at all, in the world at large, and amongst our political leaders this deficit is most striking.
The reason for this is very simply that the Torah and people who are focused on improving themselves through the Torah, have the knowledge and wisdom of G-d Himself, who created Man. Those who specifically focus on understanding Mussar, the parts of the Torah specifically focused on mastering one’s self and perfecting their character, have an even keener and sharper insight into the world based on an understanding of the ‘olam hakatan’ (small world- which refers to each individual person themselves).
Put together with a hallowed tradition of wisdom which is passed down from generation to generation, from Rebbi to student, what you get are people who have the ‘manufacturers’ manual along with the accumulated knowledge and wisdom of thousands of years of great Torah scholars, who themselves have put into practice in their own lives the wisdom and lessons that they have learned. Nowhere in the landscape of the Torah world is there a plausible argument to ‘do as I say and not as I do’, for it is simply understood that THE WAY to properly digest the insight and wisdom of the Torah, of this world, is only by putting it into practice within one’s own life.
It is therefore little wonder that no decision of consequence is made without the consultation of these towering men of both wisdom and character. The ‘einei haeidah’ (eyes of the congregation), whose grasp of situations and how to deal most effectively with them, are truly in a league of their own.
Wishing you a wonderful Shabbos,
Rabbi Eli Meir Kramer
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