On the Road Again
Parashat Vayechi encourages us to treasure our time on the road and seize the opportunities we are given.
Our Parsha begins with the words Vayechi Yaakov, which means literally, And Yaakov lived. But the Zohar’s translation - Jacob was alive - captures the deeper import of these words by reflecting a startling change in Jacob. In last week’s Parsha, he complained to Pharaoh about how difficult his life had been, but in this week’s Parsha, he becomes positive about life.
What led to this dramatic change in outlook? It’s interesting to note that Yosef underwent the same transformation, which he expressed in the names he gave to his 2 sons: Menashe, which means כִּֽי־נַשַּׁ֤נִי אֱלֹהִים֙ אֶת־כָּל־עֲמָלִ֔י וְאֵ֖ת כָּל־בֵּ֥ית אָבִֽי God has made me forget all my hardships and my father’s household. And Ephraim was named because כִּֽי־הִפְרַ֥נִי אֱלֹהִ֖ים בְּאֶ֥רֶץ עָנְיִֽי: God has made me fruitful in the land of my [initial] affliction, meaning in Egypt. This implies that Yosef successfully left his painful past behind and found a prosperous new life in Egypt. Indeed, when we bless our sons on Friday night, we say Yisimcha Elohim K’Efrayim v’chimenasheh, that they should be like these 2 boys, Ephraim and Menashe.
Some commentators explain that we refer to these two sons because they were the only tribes born and raised in exile, in chutz la’aretz [outside of the land of Israel].
I think Yosef’s entire story teaches us that while our exile undoubtedly brings hardship, it has a positive dimension as well. When Yosef brings his sons to Yaakov’s bedside, his recollection of Rachel’s burial on the way to Israel seems to be a digression. Rashi’s commentary suggests that Yaakov felt guilty that Rachel was buried on the road by herself, and so he sought reassurance that Yosef would not bear a grudge about his mother’s burial and would fulfill Yaakov’s wish to be buried in Israel.
However, Yaakov’s comments about Rachel’s roadside burial were not made when he asked Yosef to bury him in Israel but raised afterward when he blessed Efraim and Menashe. Therefore, I think there is a more straightforward explanation: Rachel was buried on the road because she was considered the mother of the exile (which brings to mind the kabbalistic writings that dub Yaakov as the father of our exile, and their son Yosef as the king of our exile).
The Midrash relates that when the Jewish people departed Israel during the Babylonian exile, they took a path that passed by Rachel’s grave. Yirmiyahu Hanavi says רחל מבכה על בניה that Rachel wept for her children as they left. And although crying typically expresses sorrow, we should also remember that we sometimes cry tears of pride and joy. As difficult as exile is, it nonetheless presents us with an extraordinary opportunity.
Vayechi is encouraging us to treasure our time and seize the opportunities we have in exile -- precious opportunities that will never, ever come again.
That’s what Yosef is trying to convey. Ironically, we each have richer avenues to develop our independent identities in exile than we do in Israel. That was true for Yosef, and it remains true today. For example, one of my renowned teachers in Israel shared with me a shocking impression – he remarked that while Israeli yeshiva students are reputed to engage in a more intense learning regimen, American yeshiva students seem to have a wider perspective on learning than the Israelis do. If this observation is accurate, I think one reason may be found in Sanhedrin 24a – that in exile, the mind becomes more open to possibilities.
I think this phenomenon is reflected in the stark difference between the Talmud Yerushalmi, the Jerusalem Talmud, which is dry – basically just the facts with very little prolonged discussion or acute critical thinking -- as opposed to the Talmud Bavli, the Babylonian Talmud, which is filled with profound narratives and complex deliberations. At the end of the day, there is no doubt that grappling with the Babylonian Talmud of chutz la’aretz is the version of Torah Shebaal peh that’s preferred in practical terms and has greater potential to make us feel engaged and accomplished in our learning and practice of Torah.
We who live outside of Israel would do well to take this message to heart. Many Mekor members have made Aliyah, and we’re unquestionably proud of them. When Mashiach comes, God willing soon, we’ll all be overjoyed to be in Israel with them and the rest of the Jewish people. But until then, it’s all too easy to overlook what we have right here and now - our meaningful journey through chutz la’aretz on our way to the land of Israel and the Era of Mashiach. Vayechi is encouraging us to treasure our time and seize the opportunities we have in exile -- precious opportunities that will never, ever come again.