Parasha Vayehí - Rab David Hannania Pinto Sh"lt

 

Love for Jews Brings the Redemption

It is written, “And Israel stretched out his right hand and put it on the head of Ephraim, who was the younger, and his left hand upon the head of Manasseh. He crossed his hands, although Manasseh was the firstborn” (Gen 48:14). And then we read of an argument between Joseph and Jacob: “And when Joseph saw that his father put his right hand on the head of Ephraim, it displeased him. And he took hold of his father’s hand to remove it from Ephraim’s head onto Manasseh’s head. And Joseph said to his father, ‘Not so, my father. This is the firstborn; put your right hand on his head.’ And his father refused and said, ‘I know, my son, I know. He also shall become a people, and he also shall be great. But truly his younger brother shall be greater than he, and his seed shall become a multitude of nations’” (Gen 48:17-19).

This incident should be explained. The Sages have said, “Because Jacob preferred Joseph over his other children, he made him a special tunic that provoked his brothers’ jealousy and brought our ancestors to Egypt” (Shabbat 10a). If such is the case, why did Jacob cross his hands and place his right hand on the head of Ephraim, the younger child, thus risking to provoke Manasseh’s jealousy? In addition he said, “May G-d make you like Ephraim and like Manasseh” (Gen 48:20). Why is the younger mentioned before the elder? If he blessed them with such a benediction, why does the Torah add, “And he set Ephraim before Manasseh” (ibid.)?

Such an order of priority would have provoked jealousy, and Joseph asked his father Jacob to place his right hand on the head Manasseh, the first-born. But Jacob intentionally put Ephraim and Manasseh to the test, in the same way that he put his own children to the test in order to verify that they had been reconciled to Joseph with all their heart. Harmony was to be the foundation of their future. If their descendants know how to give way one before the other, their sins would be pardoned (Yoma 23a). In conducting oneself with respect towards the other, in thinking first of all to the good of one’s neighbor, one guarantees good social relationships, relationships built on love and respect.

To put his grandchildren to the test, Jacob first of all asks, “Who are these?” (Gen 48:8). Rashi explains his words as meaning, “‘From where come these children who don’t deserve a blessing?’ For Jacob saw that Jeroboam and Ahab would descend from Ephraim, and that Jehu and his children would descend from Manasseh. And he was troubled” (Tanhuma Vayechi 6). If both of them would have descendants that would be equally wicked, one must ask why he gave preference to one of them, since that was only meant for putting them to the test to determine if they would accept such a preferential situation and continue to love one another. In that case, the children of the other tribes would also learn how to live conflict-free in peace with one another. Joseph pointed out the error to his father, but the tribes accepted the decision of Jacob and resolved to conduct themselves lovingly with one another. “And he set Ephraim before Manasseh” in view and knowledge of all so that everyone understands that no one should be jealous of others, but rather should behave with fraternity and love towards one another.

The remainder of the story becomes clear. It is written, “And Jacob called his sons and said, ‘Gather yourselves together and I will tell you what will happen to you in the latter days. Assemble yourselves and hear …’” (Gen 49:1-2). Jacob wanted to make it known to them that they will only be saved because of fraternal harmony and the attention that each gives to the feelings of others, as it written: “Redemption will only come when the entire Jewish people will be united” (Tanhuma Nitzavim 1).

What remains for us to explain is why, when Jacob wanted to reveal to his sons the events of the latter days, Divine inspiration left him (Pesachim 56a). He therefore thought that there lay a fault in them. His sons told him, “Hear O Israel, the L-RD is our G-d, the L-RD is One.” He then replied, “Blessed be the Name of the glory of His kingdom forever and ever.” It is difficult to understand how Jacob could have suspected his sons of having any doubts concerning the unity of G-d, to the point that they were obligated to make this proclamation. Precisely why did they say, “Hear O Israel”? And what is the sense of Jacob’s response: “Blessed be the Name of the glory of His kingdom forever and ever”? Moreover, if they actually had been whole in their faith in G-d’s unity, why was Jacob deprived of Divine inspiration?

To clearly respond to these questions, it must be stressed that hate and jealousy risk leading a man to damage the image of G-d that is in his neighbor. To cause harm to him is to deny the existence of G-d (Bereshith Rabba 34:20), as if there were many gods, and to give strength to the forces of evil. In addition, if a man’s faith is not whole, each commandment that this man performs reinforces his mistaken faith, and in that case his good deeds will benefit people that he has slandered (Chofetz Chaim, Shmirat Halashon) and he loses all Divine likeness. In effect, how could he still carry the image of G-d in himself after having denied the image of G-d in others?

The Sages say that Jacob actually revealed to his children the end times, for in gathering and uniting them, he made them know that this unity will bring about the redemption. It was when he wanted to reveal to them the details of the redemption that Divine inspiration left him. And so he feared that there still remained in their hearts a feeling of hatred towards Joseph because Jacob had given him “one portion above your brothers, which I took from the hand of the Amorite with my sword and with my bow” (Gen 48:22).

“From the moment that Joseph was sold into slavery, I lost Divine inspiration” (Tanhuma Vayeishev 2) and it only returned to Jacob when the brothers were reconciled, as it is written, “then the spirit of Jacob their father was revived” (Gen 45:27). And then all of a sudden, Divine inspiration again left him. Perhaps they again felt hatred in their hearts for Joseph because Jacob gave him precedence, or because he gave him the city of Shechem. Or perhaps it was because he gave to his sons Ephraim and Manasseh two inheritances (Tanhuma Vayechi 6), as it is written, “Ephraim and Manasseh are mine like Reuben and Simeon” (Gen 48:5). Was it possible that Jacob’s sons still felt hatred for Joseph?

And so his sons replied, “Hear O Israel, the L-RD is our G-d, the L-RD is One,” which is to say, “we feel no hatred or jealousy, G-d forbid! Neither towards Joseph nor towards anyone else.” The declaration of Shema Israel means that before we can come to a love for G-d – a true reverence for Him and a faith that is whole – we must love our neighbor, be attentive to his feelings, and share his pains. The children of Jacob told him that they love their neighbor and support one another, and that it wasn’t because of them that Divine inspiration had left him. Jacob responded, “Blessed be the Name of the glory of His kingdom forever and ever,” or in other words, “the honor and reign of G-d are intact solely when the Children of Israel are united, and so His Name is complete and His reign is made apparent.” Divine inspiration left him only so that he not reveal the details of the events concerning the end times.

Later, when he was blessing them, Jacob reprimanded his sons, yet they did not turn to jealousy. Although he rebuked some and blessed others, “he included them all in a single unified whole” (Bereshith Rabba 13:8) because they were all united with the same intention when they made their common declaration of Shema Israel.

It is also possible that Jacob thought that his children had not understood the lesson that he gave them when he met Joseph. “He gave to Joseph the city of Shechem” (Midrash Haggadah Vayigash 28:29) precisely to remove all jealousy from their heart. When they replied with Shema Israel, Jacob understood that they had been reconciled to Joseph and that they weren’t jealous that he had received that city. It is written, “with my sword and with my bow” (Gen 48:22), meaning, “with my prayers and supplications” (Bava Batra 123a). It’s a known fact that something acquired through prayer doesn’t provoke jealousy, for it was not obtained through natural means. Man must sanctify his spirit as much as his body, and to consecrate both to G-d. He must do this in the same way as “when a man shall sanctify his house to be holy to the L-RD…” (Lev 27:14). In the same way, a man’s body and his entire being is sanctified when he serves G-d with enthusiasm. When harboring jealousy, no one can do this. Thus the love for Jews is spread and brings the time of the Final Redemption closer.

 

Israel is Saved Because of the Merit of the Torah

It is written, “And Jacob lived in the land of Egypt 17 years. And the days of Jacob – the years of his life – were 147 years” (Genesis 47:28).

Rashi cites the words of the Sages in his commentary: “Why is this section ‘closed’? It is because when Jacob died, the eyes and the heart of Israel closed due to the sufferings of slavery that then began. There is another reason as well: He wanted to reveal to them the end times, but this prophetic revelation escaped him” (Bereshith Rabba 96:1).

The tradition we have received from the prophet Ezra tells us that this section is “closed” in Scripture, and that we have nothing to add to this subject. However we may at least try to understand the meaning of it. The following points come to the fore.

1. If this section is “closed” because it deals with Jacob’s death, why is it written, at the end of the previous Parsha, that “Israel dwelt in the land of Egypt, in the land of Goshen, and they had possessions there, and were fruitful and multiplied exceedingly”? Surely this was a cause for joy. The Sages say, “Our father Jacob did not die, and in the way that he is alive, his descendants are alive” (Taanith 5b). Hence if his teachings are perpetuated from generation to generation, there is nothing sad at his death.

2. The Sages say, “When Jacob died, the eyes and the heart of Israel closed due to the sufferings of slavery that then began.” This contradicts that which was stated concerning the verse “and the years of the life of Levi were 137 years” (Exodus 6:16), namely that the length of Levi’s life is related to us in order to make known the duration of the slavery. As long as one of the fathers of the tribes was alive, there was no slavery, as it is said, “And Joseph died, and all his brothers … and there arose a new king over Egypt,” and Levi lived longer than any of the brothers (Seder Olam Rabba 3). It was thus that the slavery began with the death of Levi, and not at the death of Jacob. Therefore the question remains: Why is our section “closed”?

3. The second reason given by the Sages is that Jacob wanted to relate to his children the end times, but prophecy escaped him, something that is difficult to understand because our section only deals with this revelation afterwards: “Gather yourselves together and I will tell you that which will happen to you in the latter days” (Genesis 49:1). On this passage the Sages comment: “He wanted to reveal the end times, but prophecy escaped him” (Pesachim 56a). Why is this section of the Torah “closed” from the beginning, and not in that place?

4. If Jacob desired to reveal the end times to his sons, one must try to understand why he was prevented from doing so. One must also ask why Jacob wanted to make such a revelation, for in any case the sufferings of Israel would last for a long time, so how would such information comfort them? If the Children of Israel repented of the sins that caused their suffering, their deliverance would be hastened, as it is written: “In its time I will hasten it” (Isaiah 60:22). This is because the end times do not have a fixed date. What advantage is there to reveal such a date? We must especially understand why we have but evasive prophecies concerning the end times, without any precise indications.

5. Concerning the verse that states, “And Jacob lived in the land of Egypt 17 years” (Genesis 47:28), the commentators explain that he was in full possession of his entire strength and that he finally lived a tranquil life, after 130 years of a life filled with suffering (Ohr HaChayim, Kli Yakar). In the land of his fathers’ travels, there was no possibility for him to live a tranquil life, since he was struck with the tragedy of Joseph’s disappearance (Bereshith Rabba 84:3). It was specifically in Egypt, in a land of perversions (Shemot Rabba 1:22), that he had the chance to live in peace for 17 years. How is that possible?

One must understand that the two reasons provided by the Sages are connected to and complement one another. As long as the Jews were few in number in Egypt, as long as they felt secure, they supported each other and felt no lack. However later, when they multiplied (Genesis 47:27), they were no doubt happy because of their growth, but at the same time they began to experience servitude because they were forced to work for the Egyptians for their sustenance. The fact is, someone who is used to independence does not feel comfortable working for someone in order to earn a salary. Already then, during the lifetime of the fathers of the tribes, the Children of Israel had begun to experience servitude and the weight of exile. Although it was not yet slavery, they did not feel at home as in the land of Canaan, where they were respected.

In fact, as long as Jacob was alive, his status protected them. His influence was beneficial and he sustained their morale. Yet after his death and that of his sons, the Children of Israel experienced lack. They worked for the Egyptians for their sustenance, and “the slavery and exile began” (Shemot Rabba 1:4).

At the end of his life, Jacob sensed and foresaw that the slavery of his children would henceforth begin, for he saw on the faces of his children and grandchildren an expression of fear as to their future. He wanted to reveal the end times in order to encourage them by making them understand that this situation would end. Yet he was prevented from doing so, and this is why the section is “closed” from its start.

In spite of everything, this situation had something positive to it. The Torah specifies that Jacob lived in the land of Egypt for 17 years, which is the numerical value of the word "&) (“good”). This alludes to the Torah, as it is written, “I have given you a good teaching, do not forsake My Torah” (Proverbs 4:2) and also, “And the [true] good is only Torah” (Perkei Avoth 6:3). It was precisely in Egypt that Jacob lived a life filled with Torah. One must not conclude from this, however, that he settled down comfortably in Egypt, for G-d does not allow the righteous to live in comfort in this world, and He reserves their reward in the world to come (Bereshith Rabba 84:3).

However it was precisely in Egypt that Jacob knew a bit of rest, and this period of time was considered as the best of his life, for there he served G-d with all his strength. Those years were also ones in which his children were united. The Children of Israel “dwelt in the land of Egypt” (in the Torah), “were fruitful” (in understanding), “and multiplied exceedingly” (by discipline). The teachings of Jacob continue to spread and the effects of the exile are nothing to worry about.

Nevertheless, Jacob wanted to reveal the end times to his children. Why? It is written, “The precepts of the L-RD are upright, gladdening the heart” (Psalms 19:9), for the Torah rejoices the heart, and it is acquired through joy (Perkei Avoth 6:6). Furthermore, “joy is only obeying the commandments” (Rokeiach 3:1). When Jacob felt happy, he desired to reveal the end times because “prophecy is only given in joy” (Midrash Hagadol Vayigash 45:27) and “Ruach Hakodesh is only found with one who is happy” (Shabbat 30b). Yet this prophecy was hidden from him. Heaven desired that Jacob be shown that the one who stays connected to the Torah has nothing to fear, since “the Torah protects from all evil” (Kiddushin 82a) Moreover, the Final Redemption can happen before its set time, as the Sages say: “The Children of Israel were saved only by the merit of the Torah” (Pesikta Zutah Va’etchanan 4:32). Redemption depends on our attachment to the Torah.

There is another reason as to why this prophecy escaped Jacob. He desired to make known to his children that the redemption would take place after 6,000 years (Avodah Zarah 9), and to reveal the course of history to them. However, it is possible to precipitate events and to hasten the redemption because of the Torah and repentance, and moreover Mashiach can come at any moment. This is why Jacob was not able to reveal anything to them. In the verse that states, “Gather yourselves together and I will tell you that which will happen in the latter days” (Genesis 49:1), the last letters of the final two words form the word ;/ (“death”) which implies: I want tell you when G-d will judge the world and when the Satan – who is the Angel of Death – will die (Bava Batra 16a). He revealed to them that the Torah and the observance of its laws can hasten the redemption, and that this can occur at any time and in every generation. In fact, it is said that King Hezekiah could have been Mashiach (Sanhedrin 94a). The Sages also say that in Ezra’s time, the evil inclination was blinded and no longer led people to sin, yet the Final Redemption did not occur then because the Jews had mixed themselves with the peoples (having married foreign wives), and were serving the nations. The redemption also did not arrive at that time because not all Jews had left their place of exile to live in Israel, as the prophets affirm (Ezra 9; Nehemiah 9). The Talmud recounts that Rabbi Yoshua ben Levi encountered Mashiach at the gates of Rome and asked him, “When will my master reveal himself?” He answered: “Today – today if you obey G-d’s voice!” In the same way, the righteous of all the generations, such as the Baal Shem Tov, the Maggid of Kuznitz, the Chozeh of Lublin, and the holy Rabbi of Rymanov anticipated the redemption.

Given that the redemption can come at any moment, and that it depends only on us, G-d does not want the Children of Israel to try to determine the date of the end times, as it is written, “The thing is very close to you – in your mouth and in your heart – to perform it” (Deuteronomy 30:14). Furthermore it is said, “The Children of Israel will only be saved from the grip of the world’s nations by the merit of the Torah” (Pesikta Zutah Va’etchanan 4:32).

In fact, knowing that he did not have the right to live in tranquility in this world, not even in the Land of Israel, Jacob did not settle comfortably in Egypt, but rather plunged himself into the Torah in order to be saved from the harmful influences of that perverse place. The Torah is called Life; “it is an elixir of life” and “a tree of life” (Proverbs 3:18), and “the one who attaches himself to the Torah is attached to the tree of life” (Zohar III:176a). The Torah itself testifies concerning Jacob that during these 17 years, it was his source of life.

This is a teaching for all those who live in countries where idolatry, immorality, and crimes are commonplace. To save oneself from this collection, one must know and attach oneself to the values of the Torah that protect and save from all evil and suffering.

 

The Holiness of Joseph Protected Jacob and all the Children of Israel

It is written, “Do kindness and truth with me – please do not bury me in Egypt” (Genesis 47:29). Such was the request of Jacob to his son Joseph.

The following questions may be raised:

1. Why did Jacob ask Joseph not to bury him in Egypt? Instead, why did he not ask another of his sons, for they were just as courageous and upright as Joseph was (Shemot Rabba 1:1)? They too could have removed his coffin from Egypt. Since Jacob had to ask such permission from Joseph, the governor of the country, was it forbidden to remove a dead man from Egypt in order to bury him elsewhere?

2. We must also understand why, before he died, Joseph “adjured the Children of Israel, saying: ‘When G-d will indeed remember you, then you must bring my bones up out of here’ ” (Genesis 50:25). This oath would prevent them from leaving Egypt without bringing Joseph’s remains with them. In fact, the Sages say that they also took the remains of the other tribal heads, who themselves had requested the same thing (Bereshith Rabba 100:12). Why is only Joseph’s request recorded in the Torah, not the request of the other brothers?

Concerning the verse that states, “Hurry – go up to my father and say to him, ‘…G-d has made me master of all Egypt’ ” (Genesis 45:9), the Darkei Mussar relates the question posed by the Rabbi of Rozhin: “Does such a position hold any value in the eyes of Jacob?” He replies by stating, “His intention in saying this was to convey the idea that he, Joseph, was the divinely-appointed leader of Egypt.” In other words, Joseph wanted his father to know that he had instilled the fear and knowledge of G-d into Egypt and proclaimed G-d’s sovereignty over its entire empire. Such news was certainly comforting for Jacob, and he would be happy to know that the Egyptians had attained, thanks to Joseph, a knowledge of G-d. The greatness and holiness of Joseph is that he was able to influence the Egyptians to the point that they accepted him as their divinely-appointed ruler. His righteousness was in direct opposition to all the defilement of Egyptian society, and wherever he went he rid the land of impurity to such a degree that the Egyptians easily managed to have faith in G-d.

This is what Joseph told his father: “G-d has made me master of all Egypt. Come down to me; do not delay.” In other words: “Do not fear coming down to Egypt, for I have already prepared the groundwork for the Children of Israel. We have already constructed yeshivot, and the Children of Israel can continue to study here.” Joseph did not go to the land of Canaan himself to get his father, for in that case Jacob would not have allowed his son to return to Egypt, and “Jacob our forefather should by rights have been taken to Egypt in iron chains, but his merit saved him” (Shabbat 89b). Yet at least Joseph consoled his father by telling him that he proclaimed G-d’s Name throughout Egypt, and that there was nothing to fear from the land’s immorality and impurity.

Even though Jacob was convinced of the truth of that message, he sent Judah ahead to prepare a house of study for him (Bereshith Rabba 95:3). This is quite surprising. Joseph had already established places of study, since Manasseh and Ephraim studied Torah. We must therefore ask ourselves why Jacob wanted to set up another place for Torah, and why he was not content with the ones that Joseph had established.

We learn a fundamental principle from this: A man should not be content with the strength that he possesses, but rather he should aspire to increase and improve his service of G-d. In that which concerns Torah, one must not be satisfied with what he has acquired; he must try to deepen his Torah knowledge. That is why, even though Jacob was aware of the existence of Joseph’s yeshivot, he wanted to personally insure that he would be able to study Torah while in Egypt. Joseph had already been there for several years, but Jacob’s other children were only now going down to Egypt with the Torah and fear of G-d that they had acquired in the land of Canaan. They needed a place that responded to their needs.

We can now answer all the questions that we previously raised. It is written, “When the Children of Israel descended into Egypt, the exile had already begun and there was no way to escape from it” (Zohar II:8b). Jacob knew that he could not move his own remains out of Egypt, and that only Joseph – the one who had succeeded to crush impurity under his feet and proclaim the Name of G-d in Egypt – would have the power to remove his body so that the Egyptians would not try to benefit from it in any way. Jacob’s other children did not have the power that Joseph possessed, since his conduct was upright in that defiled place. This is why Jacob asked Joseph to bury him in the land of Canaan “so that the Egyptians do not make an idol of my remains after I die” (Bereshith Rabba 95:6), which would have caused Joseph to lose everything that he had worked for up to that point.

To this we must add that if Jacob had been buried in Egypt, the exodus of the Children of Israel would have been delayed, for after having made Jacob’s body into an idol, the Egyptians would have also mistreated his children and worsened their situation. In that case they would have been unable to purify the sparks of holiness in Egypt (see Ohr HaChayim on Genesis 49:9). For those who understand, it is not necessary to elaborate on this subject.

G-d said to Jacob, “I shall descend with you to Egypt, and I shall also surely bring you up, and Joseph shall place his hand on your eyes” (Genesis 46:4). G-d promised Jacob that he would be buried in Israel (Yerushalmi Sotah 1:10), and Jacob understood that “Joseph shall place his hand on your eyes” meant that only Joseph would bury him in Israel.

Joseph also asked his brothers to take his body out of Egypt. It is written, “The righteous become greater after their death” (Chullin 7b). Just as during his lifetime Joseph (and nobody else) had the power to subjugate the forces of evil, so too after his death, when the Children of Israel departed from Egypt after having repaired the sparks of holiness, did Joseph have a beneficial influence on them. When the Children of Israel were by the Sea of Reeds, the accusing angels protested, “These here [the Egyptians] are idolaters, and these here [the Jews] are idolaters. Why judge them differently?” (Zohar II:170b). Because of the argument presented by Egypt’s ministering angel, the attribute of justice hung over their heads. Already while he was alive, Joseph knew that the sea would not part before the Children of Israel, and that only he could shut the mouth of that accuser and make the sea split, as it is written: “The sea saw and fled” (Psalms 114:3). “What did it see? It saw the coffin of Joseph, who had fled from before Potiphar’s wife” (Shochar Tov ad loc.). Joseph therefore asked his brothers to remove his body from Egypt in order for the sea to split by his merit and so that the Children of Israel could receive the Torah and enter the land of Israel. It is not without reason that the Sages said, “The body of Joseph and the Tabernacle, where the Tablets of the Law were kept, traveled side by side in the desert, for the former practiced what was written on the latter” (Sotah 13a,b). In other words, Joseph had the power to protect the Children of Israel and watch over them because of his holiness.

Only Joseph had the power to silence the accusers that arose by the Sea of Reeds. This is because he left his garment in the hand of Potiphar’s wife (Genesis 39:12), even though this garment would be used as evidence against him. By the Sea of Reeds, it became obvious that his children were capable of the same holiness as he was. The accusation of Egypt’s ministering angel (“these here are idolaters”) only applied to those who were forced into practicing idolatry (Shemot Rabba 16:2).

Despite the fact that Joseph had not committed any transgressions, he was thrown into prison and suffered greatly as a result. Nevertheless, his conduct gave the Children of Israel the merit to witness great miracles when they crossed the Sea of Reads, such that “what the plainest maidservant saw, Ezekiel ben Buzi did not see” (Mechilta ad loc.). There they succeeding in attaining complete faith in G-d and in Moses (Exodus 14:31), to the point of receiving the manna and the Torah, conquering the land of Israel, and later building the Temple. This shows just how the performance of each commandment is a powerful weapon, since in performing a certain commandment at a given time, a person and all his descendants are protected, even after 400 years. This is because G-d knows all that has been and all that will be, and everything is taken into account. He knows the results of every action, good or bad.

When Moses asked G-d, “Why have You done evil to this people?” (Exodus 5:22), i.e., why must they suffer so much, G-d answered him: “Now you will see what I shall do to Pharaoh” (ibid. 6:1). In other words, precisely because they suffered so much, they will return to Me. The word %;3 (“now”) is understood as meaning repentance (Bereshith Rabba 21:6; 38:14). By their repentance, Pharaoh would be punished and Egypt’s ministering angel would no longer be able to protest against the plagues that struck the Egyptians, whereas the Children of Israel (who had breached the 49 gates of impurity – Zohar Chadash, Yitro 39a) would be saved. The daily suffering of the Jews had the goal of enabling them to be saved. It was precisely through their suffering that the Children of Israel would acquire the strength to resist, and this suffering would deliver them. G-d, blessed be He, directs the world according to His will, and He weighs “the loss [incurred by the performance] of a mitzvah against the reward [eared by its observance], and the gain [derived] from a sin against the loss [that will follow]” (Perkei Avoth 2:1). In fact, the holiness of Joseph protected all the Children of Israel.

 

Torah Study: Rest for Body and Soul

It is written, “Issachar is a bony donkey, crouching down between the stables. He saw rest, that it was good; and the land, that it was pleasant. He bowed his shoulder to bear, and he became a servant of taskwork” (Genesis 49:14-15).

In Rashi’s commentary, which we all study, he writes: “ ‘Issachar is a bony donkey’ – he is a donkey with solid bones. He carries the yoke of the Torah like a donkey loaded with a heavy burden (Bereshith Rabba 99:9).” Our Sages have said that when we study Torah we must be like an ox that carries a yoke and like a donkey that carries a load (Avodah Zarah 5b). The Midrash states: “ ‘Crouching down between the stables’ – like a donkey that walks day and night from city to city. When it wants to rest, it stops somewhere between the cities where brought its merchandise. ‘He saw rest, that it was good’ – he received a blessed and productive land as his inheritance. ‘He bowed his shoulder to bear’ – to the yoke of the Torah. ‘He became a servant of taskwork’ – he provided all his brothers with the teachings of the Torah, and he knew how to number the years, as it is written: ‘Of the children of Issachar, men with understanding for the times, to know what Israel should do’ [I Chronicles 12:32]” (Bereshith Rabba 98:12).

Jacob’s blessing to Issachar concerns the yoke of the Torah and the legal decisions that regulate Israel’s conduct.

Despite everything, however, the verse still remains obscure. If it concerns the yoke of the Torah, why does it state, “He saw rest, that it was good,” for there is no rest in the study of Torah, neither during the day nor the night. Since it is also stated, “He bowed his shoulder to bear,” why is the burden of the Torah compared to resting between cities? If there is rest, there is no burden (this question was asked by the director of our Kollel, Rabbi Waknine, the administrator of Ateret Israel yeshiva).

The word 9/( (“donkey”) has a numerical value of 248, indicating that he carries the yoke of the Torah with the 248 members of his body – like a donkey with solid bones – and that he puts all his energies into occupying himself with the Torah. The word .9# (“bony”) points to the Gemara that he studies both day and night, and “between the stables” means between the pages of the Gemara. He employs all his bodily members in occupying himself with the Torah both day and night; such is his rest and the essential part of his trade.

His rest and delight in this world are to occupy himself with the Torah by using all his bodily members (Torah Kohanim, Leviticus 26:3). He sees the fruits of his labors and is called “wise” because “he understands things on his own” (Hagigah 14a). He is an expert with “understanding for the times” because he has acquired a taste for Torah, as it is written: “Taste and see that the L-RD is good” (Psalms 34:9).

The one who occupies himself with Torah day and night in this world is rewarded in the next world, the world of rest and our true heritage, as it is written: “There is hope for your future” (Jeremiah 31:16). The one who experiences true pleasure in Torah and understands its worth will become its servant. He will take advantage of every opportunity to study and not lose time in pursuing frivolous affairs. He will then experience true rest and real delight, and his efforts will be rewarded. People will say of such a person: “Happy is the one who was raised in Torah, who carries the yoke of Torah, and who pleases his Creator” (Berachot 17a). In addition, he “advances from strength to strength” (Psalms 84:8) in order to arrive at his true destination, which is the next world. It is there that he will receive the full wages of his efforts, since “there is no reward in this world for obeying the commandments” (Kiddushin 39b).

The verse in question states, “He bowed his shoulder to bear,” meaning that instead of seeking peace and tranquility, a person should bear the yoke of the Torah. In fact he should submit himself to it, like a worker who fulfills his duty, so that by his work (or even by going into exile if necessary) he becomes pleasing to his Master and Creator (Berachot 17a). It is then that he will resemble a “bony donkey, crouching down between the stables” – when he takes the path of exile in order to study elsewhere.

The Talmud recounts that Elazar ben Arach asked his colleagues to accompany him to the city where his wife lived, a city famous for the purity of its waters and the abundance of its springs. However his colleagues declined his request, and because he went there alone he forgot everything he had learned.

We should reflect upon this story. Is it possible to believe that Elazar ben Arach wanted to neglect his Torah study so he could rest, and that he invited his colleagues to do the same? Surely not!

No doubt Rabbi Elazar ben Arach invited them to come and study with him in a place where the water was good, since “water refers to Torah” (Bava Kamma 17a), as it is written: “Everyone who is thirsty, go to the water” (Isaiah 55:1). Rabbi Elazar did not want to abandon his Torah study. Rather, he simply wanted to study in tranquility. The other Sages feared this tranquility, which risked bringing about idleness, and they were correct. They went to study elsewhere and progressed in their learning, whereas Rabbi Elazar forgot everything he had learned. From this we learn that a person must not rely on his own understanding (Proverbs 3:5), nor count on his own strength, but on the contrary should study in adversity, which alone enables a person to retain what he has learned and achieve true peace. The two explanations that we have given complement one another, for they concern the peace and tranquility that Torah study provides.

It is possible that these Sages learned to be suspicious of the tranquility (“rest”) mentioned in our verse: “He saw rest, that it was good…. He bowed his shoulder to bear, and he became a servant of taskwork.” It is only in studying Torah through adversity that one retains what he has learned and achieves true rest, that of the next world, where G-d has reserved our just reward.

Unity, Solidarity, and Fraternal Love Hastens the Final Redemption

It is written, “All Israel are guarantors one for another” (Shavuot 39a). The guarantee of one for another is what unites us like a single body, and thus by force of circumstance we are united to G-d, Who is the link between all Jews. Man’s goal is to connect himself to G-d, which is why we say Shema Israel in the singular (not in the plural). G-d is One and His Name is One, and His people Israel are one, like a single body.

In Egypt, Jews strived to be guarantors for each other, which is what prepared them to receive the Torah. It is written, “Israel encamped there, opposite the mountain” (Exodus 19:2), on which Rashi relates the Midrash: “As one person with one heart” (Mechilta ad loc.). How did they achieve such a result in only a few days? It was because they practiced this during the many years that preceded the giving of the Torah, whenever they suffered under the yoke of the Egyptians as they tried to divide them, destroy their faith, and exterminate them. Despite all this, the Children of Israel felt the collective responsibility that united them, and each one knew that everyone else shared his pain and supported him, that there were 600,000 companions that cared for him and desired his good, as Jacob had instructed them. It is written, “The Children of Israel were going out with an upraised arm” (Exodus 14:8). They had defeated the Egyptian’s efforts at breaking their solidarity and, on the contrary, the more the Egyptians oppressed them, the more they reinforced their unity, which brought them closer to G-d and enabled them to be free of the yoke of slavery.

The Sages state that the Second Temple was destroyed because of baseless hatred (Yoma 9b), and that generation was punished with the exile that we still find ourselves in. On the other hand, “During the time of the First Temple, there existed good and upright men, and the length of their exile was revealed, as it is written: ‘After seventy years for Babylon have been completed, I will attend to you and I will fulfill for you My favorable promise, to return you to this place’ (Jeremiah 29:10)” (Tanna D’vei Eliyahu 14). Hence they emerged from the exile after seventy years. To explain the difference, the Sages have said, “The former ones, whose iniquity was revealed, had their end revealed” (Yoma 9b). Thus the bitter exile that we still find ourselves in today is even graver than the first exile, since its length is not known. However if our exile has no fixed length, its duration depends only on us; it is in our power to end it. The destruction of the Temple was caused by sins between man and man, baseless hatred and strife, and it depends solely on us to correct these sins, be it sooner or later. We are the ones who must put an end to the painful time of the exile, for “if one comes to purify himself, he is given help” (Yoma 38b). Despite the difficulties accumulated over the course of time that weaken us from generation to generation, despite our physical differences, variations in character traits, different ideals, and so on, we must remain united “as one person with one heart.” Concerning man and woman it is stated, “Therefore a man shall leave his father and his mother and cling to his wife, and they shall become one flesh” (Genesis 2:24). Even though they are different beings, one male and the other female, apparently belonging to two different worlds, they form but one body, and the Divine Presence abides with them when they are united (Sotah 17a).

Attaining such unity is only possible if each person renounces selfishness – if he is not content with simply declaring that he loves his fellow, but truly feels this love and wholeheartedly shares the pains and joys of others.

Unfortunately, we are afflicted with grave sins and it has become the norm to disparage others, even though each person was created in the image of G-d. By doing so, we are hurting ourselves and we will end up by disparaging the Torah and its commandments. Concerning this the Sages have said, “In the footsteps of the Messiah…the face of the generation will be like the face of a dog” (Sotah 49b), an expression that we need to understand. Why is it precisely the face of a dog that such a generation will resemble? We know that a dog naturally looks to its master with pleading eyes in order to arouse his compassion. On the other hand, a dog always walks before his master, meaning that it puts itself ahead of him. This comparison indicates that people will also have “the face of a dog” before the coming of the Messiah. This means that they will look at one another with eyes full of compassion, as if they desired their good, yet in their hearts they will give priority to themselves, always wanting to be first. Such behavior demonstrates that this “love for others” is not sincere, and we must be wary of it and distance ourselves from such hypocritical signs of love. We must take to heart the advice of Jacob and remain sincerely united, for this is the only attitude that will help and save us.

On this subject, it seems appropriate to recall the mitzvah of giving the half-shekel, an act that teaches solidarity.

It is written, “Moses addressed himself to the Holy One, blessed be He, saying: ‘Sovereign of the universe, how shall the horn of Israel be exalted?’ He replied, ‘Through taking their ransom’ ” (Bava Batra 10b). It is difficult to understand how numbering the Children of Israel (achieved when each person brought his half-shekel) would exactly exalt Israel’s honor.

A poor person would bring a half-shekel just as a rich person would, and the former would not complain that he was required to bring the same amount as one who was wealthy and had more means. Similarly, the wealthy person would not be offended to bring a half-shekel like one who was poor, for this would not bring the rich person honor (since he has the ability to bring more). Both rich and poor bring the same amount, in perfect equality, and it is in this way that Israel’s honor is exalted. How much more is this the case when, by giving a half-shekel, each person realizes that he is but a half (and therefore imperfect), and that it is only by associating himself with the other that he becomes complete, that he becomes whole. G-d commanded each person to bring a half-shekel in order to be numbered, rather than each person writing his name on a piece of paper or bringing a sheep, bull, or some object. G-d wanted everyone to be equal before this commandment (rather than some being superior or inferior to others), so that each person would feel both his own deficiencies and the virtues of his fellowman. He wanted that everyone should desire to help his fellow in order to rectify his own defects, thus allowing him to perform the commandments in joy.

We can now understand what the Sages meant when they said that Moses had difficulty understanding the commandment of the half-shekel: “God removed a coin of fire from under his Throne of Glory and He showed it to Moses, saying, ‘This is what they shall give’ ” (Tanhuma Ki Tisa 9). Is it possible that Moses did not know what a half-shekel coin looked like, such that G-d had to show it to him?

Moses certainly knew what a half-shekel looked like. However he did not understand why each person, whether he be rich or poor, had to bring it. It is evident that the Torah decreed an equal amount for everyone in order to signify that they are equal before G-d.

We may also understand why Haman told King Achashverosh, “I will pay ten thousand silver talents [equal to 300,000 shekels] into the hands of those who perform the duties, for deposit in the king’s treasuries” (Esther 3:9). Why did he want to deposit this money into the king’s coffers in order to kill the Jews? It is because at that time, the Jews were not equal to one another. They were divided, to the extent that Haman could tell the king, “There is a certain people scattered abroad and dispersed among the peoples” (v.8). They were divided, their customs varied, they differed from one another, and they stood out from each other. That being the case, Haman’s money would be able to tip the scales to their detriment.

Nevertheless, the decree was annulled when the Jews were united, as Esther told Mordechai: “Go, assemble all the Jews” (Esther 4:15) – that they unite and assemble themselves. Afterwards they remained united, as it is written, “The Jews that were in Shushan assembled again…the rest of the Jews that were in the king’s provinces assembled” (Esther 9:15-16) – united by the same will.

Jews gave the half-shekel on Purim in order to express their unity and proclaim that it was solely this which saved them from Haman’s decree, as he himself admitted: “Your ten manehs have conquered my ten thousand silver talents” (Esther Rabba 10:4). The bonds that united them were what saved them, thanks to Esther, who tied her fate to that of her people when she directed the Jews to assemble and be united.

It is written, “When Israel stood before Mount Sinai to receive the Torah, the Holy One, blessed be He, said: ‘In truth, shall I give you the Torah? Bring Me good guarantors that you will keep it, and then I will give it to you.’ …They said to Him, ‘Our children will be our guarantors’ ” (Shir Hashirim Rabba 1:24), which G-d accepted.

The Lev Eliyahu asks why G-d demanded guarantors from the Children of Israel before giving them the Torah, since they explicitly said, “We will do and we will hear” (Exodus 24:7). G-d, Who knows the depths of the heart, knew that the Children of Israel had unwavering faith, especially after having witnessed great miracles in Egypt, at the Sea of Reads, and during the war against Amalek. Therefore why did G-d only give them the Torah once they presented their children as guarantors?

In response, we see with our own eyes that even the extra guarantee that the Children of Israel presented to G-d was unfortunately not enough to prevent both parents and children from committing sins and abandoning the Torah. Just how much worse would the situation have been had they had no guarantors! G-d is well aware that the evil inclination is powerful and that it pushes a man to sin precisely by abandoning Torah. It means little to the evil inclination that Jews perform many commandments and good deeds; what bothers it above all else is to see us engaged in Torah study. G-d Himself says that He would prefer that Jews abandon Him and observe the Torah (Yerushalmi Hagigah 1:7), for the light of Torah would always lead them back to G-d. Thus G-d asked for guarantors in order to give them the Torah, which is the remedy against the evil inclination.

The Sages have said, “If a man sees that painful sufferings visit him, let him examine his conduct. …If he examines and finds nothing [objectionable], let him attribute it to the neglect of the study of the Torah” (Berachot 5a). Why is this so? It is because G-d does not immediately punish a person’s children (his guarantors) when he has abandoned Torah study. G-d instead warns him through suffering and misfortune in order that he examines his conduct and finds the reason for his ills. If he does not find the reason, his children will then be punished. Great fear will take hold of anyone who realizes that, if he neglects the Torah, his children will suffer as a result. The Sages have said, “Children die as a punishment for…the sin of Torah neglect” (Shabbat 32b). This is because they are the guarantors for their parents. We must recall what Rabbi Shimon bar Yochai said, “There is no greater pain than seeing one’s children being harmed.” If they take to the wrong path, they will be considered as dead (G-d help us) because of the sin of parents who neglected the Torah.

The Children of Israel sincerely declared, “We will do and we will hear.” G-d, however, added that they must realize just how powerful the evil inclination becomes when it sees them occupied with Torah study, trying by all means to turn them away from it. This is why G-d asked them to present guarantors, for this would prevent them from abandoning the Torah; these guarantors would remind them of their duties. G-d rejected their proposal of making themselves guarantors, since they were directly concerned and involved. G-d also rejected their proposal of making the Patriarchs their guarantors, for the Patriarchs themselves needed guarantors. G-d accepted their children, however, who were assuredly firm guarantors.

The suffering endured by children is in fact very painful for parents. It is a known fact that a person will prefer any kind of suffering than to see his children afflicted, to the point that the Sages have termed it “chastisements of love” (Berachot 5b). The thought that our children (who are our guarantors) can suffer because of our neglect of Torah is so frightening that it gives us an unwavering will to fight the evil inclination.

We note that the punishment of a single man is even worse. If a man has no wife, he has no children and thus nobody as his guarantor. The very prerequisite for giving the Torah was that a man have children who would be guarantors for its observance. Whoever does not have children annuls this fundamental prerequisite. Furthermore, “Seven are banned by Heaven. They are: A Jew who has no wife; he who has a wife but no children...” (Pesachim 113b). Ben Azzai, one of the four Sages who entered the Garden (Hagigah 14b), died as a result, even though he said, “My soul delights in the Torah” (Bereshith Rabba 34:14) and, “All the Sages of Israel are, in comparison with myself, as thin as the husk of garlic” (Berachot 58a). He nevertheless died because he had no guarantors. King Hezekiah also became guilty by his refusal to marry, for he did not want to have unworthy children (Berachot 10a). He did not practice the Torah’s first commandment, which is to “be fruitful and multiply” (Genesis 1:28).

It is written, “Even though Hezekiah saw by way of prophesy that he would have an unworthy son, he would have been punished in the other world if he had not, in the end, married” (Tanna D’vei Eliyahu 8). Why is that the case? It is because children are guarantors for parents in this world and the next, for “a son confers privileges on his father” (Sanhedrin 104a) after his death. A father who educates his children in the way of Torah and the performance of the commandments ensures that the Torah will always remain alive. This is the purpose of the guarantee.

 

How To Strengthen Ourselves In The Exile

The beginning of our parsha states, “Jacob lived in the land of Egypt 17 years” (Genesis 47:28). Concerning this subject, our Sages have said that while he was in Egypt during those 17 years, Jacob began to “live.” He had experienced years of pain and trouble up to that point, but the last 17 years of his life were a time of true life. What exactly does this mean?

At the end of Parsha Vayigash it is written: “Israel dwelled in the land of Egypt, in the land of Goshen” (Genesis 47:27). This is difficult to understand, for the Sages have said: “Wherever [Scripture] writes vayeishev, it denotes trouble” (Sanhedrin 106a). What trouble lay in the fact that he dwelled in the land of Goshen? We must also understand why the verse superfluously states, “in the land of Egypt, in the land of Goshen,” since they essentially mean the same thing.

It is precisely this statement, however, that clarifies things. When the Children of Israel arrived in Egypt, they found themselves in dire straits, for the land of Egypt was known as a place of debauchery and unimaginable sins. At that point Jacob sent his son Judah to prepare a place of study for him, a place from which Torah would emerge. How could the Children of Israel dwell and study in such a location, given that it was so filled with sin? This is why they experienced great trouble.

Nevertheless, the Children of Israel also put an effort into overcoming their hardships, doing so precisely in the land of Egypt. This constituted a great trial for them. How so? The land of Egypt was, as we know, a beautiful land that possessed magnificent and alluring scenery. As a result, how could they dwell in the land of Egypt and devote themselves to Torah and serving G-d without benefiting from the splendor of the land? Not only that, but Goshen was the most beautiful region in all of Egypt. Let us imagine the Children of Israel living in the most beautiful parts of Egypt, studying Torah without gazing upon the beauty of the land, without seeking the pleasures of this world. Would that not constitute a great trial for a person who wanted to devote himself to Torah and serve G-d? That is why this verse is found next to the first verse of our parsha: “Jacob lived in the land of Egypt 17 years.” When Jacob also arrived in Egypt, it was precisely there – in bitter exile, far from the land of Canaan – that he settled down to study the holy and pure Torah. It was because of this fact that he truly began to live, living a life of Torah, a life of holiness. By allusion, we may add that 17 is the numerical value of the word tov (“good”). As we know, the Sages have said that the only good thing is Torah (Berachot 5a). This means that Jacob lived in the land of Egypt for the sake of Torah and serving G-d, which is why those years were a time of life for him.

We learn a great principle from this. There is nothing novel about a person staying at home and learning Torah, and it represents no great achievement on his part. This is because he lives in peace and tranquility at home, and he can therefore study in peace. However when someone dwells elsewhere – in exile, in a strange land – and it is there that he elevates himself in Torah, he invests all his energy into studying. As a result, he comes even closer to the Holy One, blessed be He. This represents a great novelty and wonder, namely that he studies Torah and proper conduct precisely in a place so distant from his home. In addition, he earns the greatest of blessings. This teaches us that studying Torah wholeheartedly is something that can help a person to easily endure his time in exile.

THE HERITAGE OF THE RIGHTEOUS JOSEPH

It is written, “Joseph said to his brothers: ‘I am about to die, but G-d will surely visit you and bring you out of this land to the land that He swore to Abraham, to Isaac, and to Jacob’ ” (Bereshith 50:24). In the Midrash the Sages say, “As Joseph was about to leave this world, he summoned his sons and said to them: ‘I am leaving this world, and I want to share my entire fortune with you.’ At that point he took out seven selayim [coins] from his bosom.”

This is absolutely amazing, for the Gemara states: “Joseph hid three treasures in Egypt: One was revealed to Korach, one to Antoninus the son of Severus, and the third is stored up for the tzaddikim in the future” (Pesachim 119a). Therefore what reason did Joseph have to bequeath but seven selayim to his sons?

Hashem Grants Success to Those Who Fear Him

The Sages have taught, “At the time of a man’s passing from this world, neither silver, gold, precious stones, nor pearls accompany him, but only Torah [learning] and good deeds, as it is stated: ‘It will guide you when you walk, it will watch over you when you lie down, and it shall speak to you when you awake’ [Mishlei 6:22]. ‘It will guide you when you walk’ – in this world; ‘it will watch over you when you lie down’ – in the grave; ‘and it shall speak to you when you awake’ – in the World to Come” (Pirkei Avoth 6:9).

On the verse, “Joseph gathered up all the money” (Bereshith 47:14), our teacher the Ramban explains: “Scripture relates this and goes on to complete the subject in this entire section in order to demonstrate Joseph’s greatness in wisdom, understanding, and knowledge…. [It shows] that he was a faithful man because he brought all the money into Pharaoh’s house and did not accumulate for himself treasures of money and secret hiding places for wealth in the land of Egypt, nor did he send it to Canaan. Instead, he gave all the money to the king who trusted him, and he purchased land for him and even the bodies of the Egyptians. In doing so, he found favor among the people, for it is G-d Who causes those who fear Him to prosper.”

Consequently, why did Joseph not take anything from among all this wealth for himself or his children? It is because he knew that a person does not come into this world for money, but rather to study Torah and fulfill mitzvot. When he leaves this world, he takes none of the wealth that he accumulated in life. On the verse, “Neither has he power over the day of death” (Kohelet 8:8), the Sages teach: “A man cannot say to the Angel of Death, ‘Wait for me until I settle my accounts, and then I will come’ ” (Kohelet Rabba 8:11). This is why Joseph did not hide any of this money, but transferred it to Pharaoh and his kingdom. Joseph did all this because he wanted to teach his children the tremendous importance of not working to earn money, but rather to acquire mitzvot and good deeds, which we will bring with us in the World to Come.

We can now understand why Joseph bequeathed such a small amount as seven selayim to his sons: Seven corresponds to the seventy years of man’s life, and the selayim are a reminder not to forget that the fate of all men is to be buried under a sela (stone), taking nothing with them but mitzvot and good deeds. Before these, the sela cannot resist, as it is written: “Like a hammer that breaks the rock (sela) in pieces” (Jeremiah 23:29). Even if a man were to possess all the silver and gold in the world, they would be unable to resist the stone or death, and once a person dies, his wealth will go to others.

He Did Not Grow Proud

Furthermore, Joseph did not grow proud despite being one of the ten men who ruled from one end of the world to the other. As the Sages say, “The third king was Joseph, who ruled from one end of the world to the other, as it is said: ‘All the earth came to Egypt to Joseph’ [Bereshith 41:57]. It is not written ‘came from Egypt’ but ‘came to Egypt,’ for they brought their tribute and their gifts to Joseph in order to purchase [grain]. For 40 years he was second to the king, and for 40 years he was king alone, as it is said: ‘A new king arose over Egypt’ [Shemot 1:8]” (Pirkei D’Rabbi Eliezer 10). The Sages have also taught, “Joseph reigned from one end of the earth to the other, as it is written: ‘Joseph was the governor over the land; he was the one selling to all the peoples of the earth’ [Bereshith 42:6]” (Midrash Asseret Melachim).

Whatever the case, Joseph’s heart did not grow proud, nor did he feel superior to his brothers because he was a ruler. He knew that the Holy One, blessed be He, had sent him into this world in order to save Israel, as he himself said: “For G-d sent me ahead of you to be a provider” (Bereshith 45:5). He also said, “It was not you who sent me here, but G-d. He has made me father to Pharaoh, master of his entire household, and ruler throughout the entire land of Egypt. Hurry, go up to my father and say to him: ‘So says your son Joseph: G-d has made me master of all Egypt’ ” (vv. 8-9). He was careful to say, “G-d has made me” in order to tell his brothers that it was for this reason that his soul descended into this world. He wanted them to know that he had not grown proud as a result of becoming a ruler, thereby fulfilling the words: “So that his heart does not feel superior to his brothers” (Devarim 17:20). After the death of their father Jacob, Joseph also told them: “Although you intended me harm, G-d intended it for good, in order to do as this day, to keep a numerous people alive” (Bereshith 50:20). Targum Yonatan translates this to mean that as long as Jacob was alive, his sons ate with him and sat before him according to age. Joseph sat at the head of them all, for that is what Jacob wanted. Now that their father was dead, and despite the fact that the brothers asked Joseph to sit at the head of the table, he did not accept. Instead, he did not eat with his brothers out of respect for them. They, however, believed that it was because he detested them. Joseph therefore told them, “Not so. I cannot take a seat at the head of the table, and I have no desire to show that I am greater than you. I was only made a ruler over you to keep a numerous people alive.”

Since royalty did not go to his head, he wanted to teach this to his sons. Furthermore, he kept none of the money that he had collected for Pharaoh. Instead he brought it all to Pharaoh in order to teach us that gold, silver, and precious stones do not accompany man when he leaves this world, but only Torah study and good deeds.