Vayechi: Choices Amidst Adversity; A Reflection on Yaakov's Guidance and Our Commitment to Hashem

By Seth Jacobs

An underrated moment of particular significance in the extraordinary life of Yaakov Avinu arises when he explains to Yosef why Rachel was buried outside the land of Israel.

 וַאֲנִי בְּבֹאִי מִפַּדָּן מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ בְּעוֹד כִּבְרַת אֶרֶץ לָבֹא אֶפְרָתָה וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת הִוא בֵּית לָחֶם

Explains רש״י, that what יעקב was trying to say was

ואף על פי שאני מטריח עליך להוליכני להקבר בארץ כנען, ולא כך עשיתי לאמך, שהרי סמוך לבית לחם מתה

 כברת ארץ - מדת ארץ, והם אלפים אמה כמדת תחום שבת, כדברי רבי משה הדרשן. ולא תאמר שעכבו עלי גשמים מלהוליכה ולקברה בחברון, עת הגריד היה, שהארץ חלולה ומנוקבתה ככברה:

ואקברה שם - ולא הולכתיה אפילו לבית לחם להכניסה לארץ,ו וידעתי שיש בלבך עלי [תרעומת], אבל דע לך שעל פי הדבור קברתיה שם שתהא לעזרה

Rather than just saying it was a simple divine decree, Yaakov emphasizes that it was not due to physical constraints but, in fact, a command from Hashem. The question arises: Why the need to negate the physical aspect initially?

The answer, as proposed by Rav Yerucham Levovitz, delves into the nature of understanding challenges in this world.

Removing natural explanations is a crucial step in comprehending the divine, highlighting the inherent challenge in grasping Hashem's will. It is only by eliminating physical constraints that we can reveal the deeper layer of Hashem's command.

For example, the מדרש explains that by הר סיני

א"ר אבהו בשם ר' יוחנן כשנתן הקב"ה את התורה צפור לא צווח עוף לא פרח שור לא געה אופנים לא עפו, שרפים לא אמרו קדוש קדוש, הים לא נזדעזע, הבריות לא דברו, אלא העולם שותק ומחריש ויצא הקול אנכי ה' אלהיך

No sounds were made, no humans, animals, or even angels made a sound.

Rav Yerucham explains that it is the same idea. In order for everyone to know with absolute truth that it was all Hashem, nature and the world around needed to be removed 

So why then does all this other noise exist in our world? The purpose of this seemingly convoluted approach becomes clear: to grant humanity free choice. Rav Yerucham contends that removing all natural explanations no longer allows for the possibility of error. Without the room for mistakes, free choice becomes a mere illusion, and the essence of our decisions loses its significance.

When the life of Yaakov comes near to its end, he gets ready to give a bracha to Yosef's sons, Ephraim and Menashe. As Yaakov prepares to bless them, he states

 וְעַתָּה שְׁנֵי בָנֶיךָ הַנּוֹלָדִים לְךָ בְּאֶרֶץ מִצְרַיִם עַד בֹּאִי אֵלֶיךָ מִצְרַיְמָה לִי הֵם אֶפְרַיִם וּמְנַשֶּׁה כִּרְאוּבֵן וְשִׁמְעוֹן יִהְיוּ לִי

that the sons Yosef had before Yaakov arrived in Egypt were considered his own.

The רמב״ן points out, that this must mean Yosef had other sons once Yaakov came down to Egypt. A curious question arises: Why would the sons Yaakov helped raise not hold a more significant place in his heart than those he did not even know?

Rav Moshe's answer unveils the depth of Yaakov's impact on Yosef's upbringing. Yaakov instilled in Yosef a dedication to Avodat Hashem that transcended physical proximity. Even in the midst of a society antithetical to Jewish values, Yosef remained steadfast in his commitment, a testament to the lessons learned from his father. Ephraim and Menashe, growing up amidst an environment completely estranged from Torah, clung to their heritage due to the enduring influence of Yaakov's teachings. Therefore, to Yaakov, these sons were like his own. The other sons, while just as committed to Torah, grew up amongst the שבטים so it was only natural for them to continue in that path.

This connection illustrates a powerful truth: maintaining one's faith in challenging circumstances, where it goes against the grain of societal norms, reflects a truly personal choice. Yaakov's affection for Ephraim and Menashe, despite not being physically present during their formative years, stems from the understanding that their commitment was a conscious decision.

The essence of our connection to Hashem lies not merely in compliance with societal norms, and doing what those around us do, but in the conscious, individual choices we make. Yaakov's nuanced approach to conveying Hashem's will and his enduring impact that continued to Ephraim and Menashe, underscore the profound importance of our choices in life.

It is common in the YU community to have a seder every day, but Zach’s initiative to create a Yesodei Hakotel on top of that is an extra choice he made. It is easy to follow what the chevra does, but it becomes challenging to choose our own way.

In a world where anti-Semitism is on the rise, and the challenges facing the Jewish people seem increasingly formidable, it is precisely now that we must make the correct choices.

Just as Yaakov's teachings guided Yosef's sons to uphold their values in the face of adversity, we, too, are called upon to manifest our real values when the world stands against us. The essence of our connection to Hashem becomes most palpable during times of trial and tribulation. It is not in the ease of conformity but in the conscious choices made when facing opposition that our true commitment to Hashem is revealed.

In an era where societal norms may conflict with our deeply held beliefs, the choices we make become a testament to the strength of our faith. Yaakov's love for Ephraim and Menashe, who embraced their heritage amidst a foreign culture, resonates with our responsibility to uphold our values even when it goes against the prevailing tide.

In the face of adversity, we are presented with a unique opportunity to make real choices. As anti-Semitism rears its head, our response becomes a proclamation of our commitment to Hashem and the enduring values that have sustained our people throughout history. It is precisely during these challenging times that the choices we make carry profound significance.