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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Why Did Yaakov Go Blind? V’Einei Yisrael Kavdu MiZoken Lo Yuchal Liros;Yaakov was no longer able to 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 Fathers 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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The Secrets Revealed In Yosef’s Kesuba When Yosef brought Menashe and Ephraim to Yaakov for a Bracha, Yaakov asked (Vayechi 48:8-9) “Mi Eileh; Who are they?” Yosef answered, “Banai Heim; They are my children.” Rashi says that Yosef showed Yaakov his Shtar Eirusin and his Kesuba. The Sifsei Chachomim explains that Yaakov was afraid they were Mamzeirim and not worthy of a Bracha.
The Shalal Rov asks from the Baal Minchas Yitzchok, “What would these documents prove, maybe Yosef married a women who was illegitimate? Also it was before Matan Torah so what kind of Mamzeirus was there? Yaakov himself married two sisters outside Eretz Yisrael.”
The Minchas Yitzchok answers that Yaakov wanted to know who their mother was, and why they were worthy to receive a bracha. Who was this Osnas the daughter of Potifera anyway? Chazal tell us that Osnat was the daughter of Dina born from Shchem and sent away from the house of Yaakov.
Yosef brought the Kesuba where Osnat’s real identity was revealed in order to show Yaakov that she was a worthy woman straight from the house of Yaakov.
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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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