Yaakov Didn’t Dare To Dream When Yosef brings his children to Yaakov for a Bracha, Yaakov says, “Lir’os Panecha Lo Filalti, V’Hinei Her’a Elokim Oisi Es Zarecha; I have never dared to think I’d see your face, and behold Hashem has even allowed me to see your offspring.” Rav Elyashiv points out that the correct word would be “Li” which means to me, and not “Oisi” myself. When Yosef revealed himself to the Shevatim he told them not to be sad. Maybe they should be scared or happy, but why would they be sad? Rav Elyashiv explains that from the time that the Shevatim sold Yosef, they had terrible guilt pangs about what may have happened to him. When they went to Mitzrayim they searched for him among the prostitutes, hoping to rescue their good looking brother and make amends for what they did. When they found him to be the ruler of Mitzrayim, and on elevated spiritual level beyond what they could have imagined anywhere, let alone in the filth and impurity of Mitzrayim, they were at a loss as to how they can make up to him for what they did. Yosef needed nothing from them. They were sad for themselves and their lack of opportunity to right their wrong. Yaakov says to Yosef, “Lir’os Panecha Lo Filalti, V’Hinei Her’a Elokim Oisi; I never thought I’d see you alive again. Even if you were alive, surely you would be in a terrible spiritual state. But now I look at you and I see ‘Oisi’ my ‘D’mus Diyukno’ a mirror image of myself in all its spiritual glory and splendor. After all these years of your absence and living in Mitzrayim, this is something I didn’t dare to dream.”
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Yaakov’s Encore in Mitzrayim Unlike every other Parsha, there is no break between the end of Parshas Vayigash and the beginning of Parshas Vayechi. The Medrash brings several reasons for this. Rav Shamshon Rephael Hirsh offers his own explanation for this as well.
Parshas Vayechi starts with Yaakov settling in Mitzrayim. These were the best and only peaceful years in Yaakov’s strife filled life. He watched his family grow and learned Torah with his children and grandchildren. Surely, this deserves a Parsha by itself. “Howeve,”r says Rav Hirsch, “the opposite is true.”
All of Yaakov’s troubles laid the foundation for the building of Bnei Yisrael. Every tragedy he suffered was another building block in the future of Klal Yisrael. His time in Mitzrayim may have been enjoyable, but did not add to the future legacy of the nation. These years were a reward for his lifetime of avodah in the face of the turmoil.
“This is why,” says Rav Hirsch, “Parshas Vayechi is not a separate parsha. It is merely the epilogue of Yaakov’s life and is attached to the parsha before, and the conclusion of his life. We are not here on this world to coast,” says Rav Hirsch. “It is only through our suffering that we can accomplish anything.”
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see.” (Parshas VaYechi 48:10) Chazal tell us various reasons why Yitzchok became blind. but why did Yaakov become blind? Rav Shlomo Zalman Zelaznik Ztz”l. the Rosh Yeshiva of Eitz Chaim. explained with the principle that if someone suffers on your account, you are punished, even if you have done nothing wrong. In Yaakov’s case we find two people whose eyes suffered on account of him. The first was Yitzchok. who Chazal say became blind so that Yaakov would be able to fool him and take the brachos. The second is Leah. whose eyes were swollen because she was destined to marry Eisav. while Rochel was supposed to marry Yaakov. “Either of these two occurrences,” says RaV Zelaznik, “were enough cause to warrant Yaakov losing his eyesight despite his complete innocence of any wrongdoing. If such is the Midas HaDin when we are completely innocent of any wrongdoing, certainly, if we actually play a part in the suffering of another person, we are in huge trouble.”
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Efraim & Menashe – Every Father’s Dream “Bicha Yivarech Yisroel Leimor Yisimcha Elokim K’Efraim V’ChiMinashe.” (Parshas Vayechi 48:20) Rashi says that every father will give his child a Bracha to be like Efraim and Menashe. Efraim and Menashe were considered by Yaakov like Reuven and Shimon but what made them even more special that make them every father’s dream for his son?
I heard someone explain that we know that each generation becomes weaker in Yiras Shamayim and Avodas Hashem than the generation before. We all wish our children would live up to the standards that we grew up with and not lower themselves to the level of the current generation. “Efraim and Menashe,” said Yaakov, “were like Reuven and Shimon.” Quite an accomplishment for these two who were one generation lower to reach the level of their older uncles. This is the bracha we give to our sons as well.
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Shema Yisroel Is Our Advantage Over Malachim The Medrash asks, “From where were we zocheh to Krias Shema?” It answers that when Yaakov was about to depart this world, he questioned whether all his children were loyal to Hashem, and they answered, “Shema Yisrael.” Why does the medrash ask this about this particular mitzva?
The Maharsham answers with the Gemara in Chulin (98b). The Gemara says that Bnei Yisrael are greater than Malachei HaShares. Malachim say Hashem’s name after saying, “Kadosh,” three times. Bnei Yisrael say Hashem’s name after two words, “Shema Yisrael,” and then, “Hashem.”
“Why?” asks the Medrash, “What are they, greater than Malachim?”
The Medrash answers that we got this from Yaakov who fought with a Malach and proved to be superior. This is why we say. “Shema Yisrael.” With the name Yisrael that was given to Yaakov by the Malach to commemorate his superiority, we say Hashem’s name with greater access than the Malachim.

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