Parshas Vayechi
1. On the verse,1 "ויקרא יעקב אל בניו ויאמר האספו ואגידה לכם את אשר יקרא אתכם באחרית הימים הקבצו ושמעו וגו'" ("And Yaakov called to his sons and said: Gather together, and I will tell you what will befall you in the end of days. Assemble and listen, etc."), our Sages said2 (cited in Rashi's commentary with variations — as discussed below in section 8): "ביקש יעקב לגלות לבניו קץ הימין ונסתלקה ממנו שכינה" ("Yaakov wished to reveal to his sons the End of Days [Keitz HaYamin], but the Shechinah departed from him").
This needs explanation: how do they know that the meaning of the verse is that "Yaakov wished to reveal to his sons the End of Days"? Seemingly, the plain meaning of the verse, "I will tell you," refers to the blessings and the matters written further on in the parsha.
Some commentators explain3 that the proof is from the words "in the end of days," whose meaning is the End of Days, as we find in Tanach4 that the expression "the end of days" means the End of Days.
But it is difficult to say so:
a) This is not a sufficient proof, since "the end of days" does not everywhere mean "the End of Days." For example, in the words of Bilam we find this expression — "to your people in the end of days" — and it speaks of King David.5
b) Even if we say that here "in the end of days" refers to the End of Days — what is the proof that Yaakov wished to "reveal" this to his sons, that is, to inform them when the "End of Days" will be, a matter of which it is said, "דבר שלבא לפומא לא גליא" ("a matter that the heart did not reveal to the mouth")?6 One could say, according to the plain meaning, that from the outset too he wished to tell them only "what will befall" — what will happen to them — at that time of "the end of days" (and several of these events he also told them in the continuation of his words, as Rashi explicitly explains further on).
c) Since this interpretation is brought by Rashi — who comes only to explain "the plain meaning of the verse" — we must say that all of this is compelled by the plain meaning of the verse as well.
2. The explanation of this: Since he said to them, "Gather together, and I will tell you, etc., in the end of days," and afterwards says a second time, "Assemble and listen, etc.," it is evident that he is speaking about two separate matters, which differ from one another to such an extent that each one required a gathering of its own. It is understood that his second statement ("Assemble and listen") refers to what follows it in the parsha, but not his first statement ("Gather together, and I will tell you"), which precedes it. But according to this, why does the verse leave it unstated and not explain what he wished to tell them — and why did he not tell it? On this our Sages said, "Yaakov wished to reveal to his sons the End of Days" — and he did not reveal it because "the Shechinah departed from him" (and therefore it was not written in the Torah). Therefore he said to them again, "Assemble (in a different manner — not like 'Gather together,' which is a preparation for hearing words spoken through the indwelling of the Shechinah) and listen, etc."
However, this still requires explanation: the repetition in this verse tells us that he wished to tell them something that in practice he did not say — and which was not written in the parsha — but what is the proof that the content of this matter is the revelation of something utterly concealed, "the End of Days"? Perhaps he wished to reveal additional details (beyond those he did reveal to them) about what would befall them at the time of "the end of days" (and for some reason he refrained from revealing them).
3. The explanation of the matter:*6
It is stated in the Zohar,7 and explained in Chassidus,8 regarding the three expressions "דיבור" ("speaking"), "אמירה" ("saying"), and "הגדה" ("telling"), that the difference between them is: "speaking" is in the mouth, "saying" is in the heart, and "telling" is "מלין דחכמתא" ("words of wisdom").
Among the differences between them: speaking and saying can come merely from the externality of the soul. Speech, which is in the mouth, can be in the manner of "one thing in the mouth and another in the heart";9 even saying in the heart can be contrary to the inwardness of the soul, contrary to one's true will.
— As the Rambam explains10 the reason for the halachah, "כופין אותו עד שיאמר רוצה אני" ("We compel him until he says, 'I am willing'"): because his evil inclination has overpowered him (and therefore he wants and desires the transgression), but the true will in the inwardness of the soul of every Jew is to act according to the Supernal Will — and by compelling him, the coercion is removed, and his will is thereby revealed, and he does what he desires in the inwardness of his soul. It is evident that when he said before the compulsion, "I am not willing," this was not "one thing in the mouth and another in the heart," for in his heart too he did not want to do it, as is known, "העין רואה והלב חומד" ("the eye sees and the heart desires")11 — rather, this saying came from the externality of the heart, but in the inwardness of his heart he always wants to fulfill His will, may He be blessed. —
Telling, however, comes from the inwardness of the heart. This is what is stated in the Zohar, that telling means "words of wisdom," for words of wisdom — whose content is the inwardness (and the hidden aspect) of the Torah — are what arouse and reveal the inwardness (and the hidden aspect) of the soul.12
So too regarding the "telling" of the Holy One, blessed be He, which means: drawing down the inwardness of the Infinite Light (Or Ein Sof) into revelation. As our Sages said13 about Aggadah (from the word Haggadah, "telling"): "If you wish to recognize He Who spoke and the world came into being, study Aggadah, for through it you recognize the Holy One, blessed be He, etc." — for in Aggadah (the inwardness of the Torah) there shines and is revealed the inwardness (and the hidden aspect) of the Holy One, blessed be He.
With this it will be understood that in the word "and I will tell" itself14 it is alluded that Yaakov wished to tell — to reveal to his sons — a most inward matter, "the End of Days," whose content is the revelation of what is utterly hidden and inward: the revelation of the hidden aspect of the soul and the hidden aspect of the Holy One, blessed be He, through the hidden aspect of the Torah.
4. We still need to understand the precise wording of our Sages, "and the Shechinah departed from him":
The intent here is to give a reason why Yaakov did not reveal "the End of Days," and seemingly they should have said, "and it (the End) was concealed from him"15 or the like — what reason is given by saying that "the Shechinah departed"? We must also say: he did tell them, immediately afterwards, many matters of prophecy, so the Shechinah did rest upon him.
The matter is as follows:
Yaakov wished "to reveal to his sons (that is — what was known to him) the End of Days," because according to what his eyes saw (for he saw them as they "stood in his world"), he thought that they were worthy (after they would be in the state of "Gather together" — a certain preparation) that he reveal to them the End.16
Therefore he said, "Gather together — and I will tell you": when you gather and unite — "and I will tell (and reveal to) you, etc., in the end of days," the End of Days.
"And there departed from him (from what he was at that moment — seeking to reveal the End to his sons17) the Shechinah": the ability to bestow in this matter — the revelation of the End — below (for this is the meaning of the term "Shechinah," "that dwells and is enclothed"18).
That is to say: upon Yaakov himself His Shechinah, may He be blessed (the revelation of the Infinite Light, blessed be He), rested even afterwards, for he told them words of prophecy, as mentioned; and the "End" itself was also not concealed from him19 — rather, what departed was the "Shechinah" (the matter of revelation below) of the level of the End.
This is the precision in the wording of the Gemara, "the Shechinah departed from him" (and not "the End was concealed from him"). For only the power to cause to dwell and to draw down the revelation of the End (below) departed from him.
5. Nevertheless, our Sages emphasized in their wording "and the Shechinah departed from him" (even though the departure of the Shechinah mentioned is a matter that seemingly concerns only the Tribes, and they should have said, "but his sons were not worthy of it,"20 or the like): this very fact, that his sons were not worthy of the revelation of the End, caused a descent in Yaakov as well; similar to what we find with Moshe Rabbeinu, to whom the Holy One, blessed be He, said: "לך רד (מגדולתך), כלום נתתי לך גדולה אלא בשביל ישראל" ("Go, descend [from your greatness]; did I give you greatness for any reason but for the sake of Israel?")21 — and since they were not as they should be, this caused a descent in Moshe as well.
6. However, according to this it is not understood: since Yaakov's state depends on the state of his sons, why did "the Shechinah depart from him" only after he wished to reveal the End? They were in this state of theirs before that too (unlike the case of the Jewish people and Moshe), and if so, from the outset there should not have been an indwelling of the Shechinah with regard to this matter?
Here too we find an example in Moshe Rabbeinu:
When Moshe came down from the mountain, "the two Tablets of the Testimony were in his hand," but "as he came near the camp and saw the calf and the dancing," immediately "they became heavy in his hands,"22 "and Moshe's anger flared, and he cast the Tablets from his hands and broke them."*22 Seemingly: what was new at that moment? The making of the calf took place before Moshe came down from the mountain; moreover, Moshe knew of it while he was on the mountain — the Holy One, blessed be He, informed him that "they have made themselves a molten calf, etc." (meaning that he had no doubt about it) — so why did they become heavy in his hands and Moshe's anger flare specifically when he saw the calf and the dancing?
The explanation of this: all the time that Moshe Rabbeinu was in his ascent on the mountain, he was detached from all matters below and had no connection with the world and its affairs — and therefore the deed of the calf also did not affect him and his level, even though it already existed in the world and he knew of it by hearing (from the Holy One, blessed be He).23 But when he came down from the mountain and then also saw24 the calf — the matter "touched" him, to the point that his hands became heavy, and Moshe's anger flared, and he cast down the Tablets.25
So too in our case: although even before Yaakov called his sons they were not worthy of the revelation of the End, nevertheless the Shechinah rested upon him even in the matter of revealing the End, because, being detached at that time from any connection with and thought about their state, it did not "touch" and affect him. But when he wished to reveal the End to his sons — this is a connection and bond with his sons, and therefore it affected him, and "the Shechinah departed from him."
7. Nevertheless, since the matter of "Gather together, and I will tell you, etc." is written in the Torah, it is understood that Yaakov's wish to reveal the End had its effect below as well, to the point that this is an eternal Torah (instruction) (for otherwise the Torah, which was given to all Jews, would not relate that Yaakov wished to reveal the End, etc.); and even without this it is understood — for the request of tzaddikim does not return empty.
For this too there is an example from Moshe Rabbeinu. — In general, Moshe and Yaakov are one in essence, except that "יעקב מלבר ומשה מלגאו" ("Yaakov is on the outside and Moshe is on the inside"):26
Regarding Moshe Rabbeinu it has been explained that through his prayer, "ואתחנן גו' אעברה נא ואראה את הארץ" ("And I pleaded, etc.: Let me, please, cross over and see the land"),27 in order to bring about in the Jewish people the quality of "seeing" G‑dliness, he accomplished (even though he himself did not enter the land) the drawing down of the level of seeing into the Jewish people in an encompassing manner (makif). The level of seeing in an inward manner he did not draw into them — as the conclusion there states, "ועתה ישראל שמע אל החוקים" ("And now, Israel, listen to the statutes"),28 meaning that (inwardly) they would have the level of hearing — but in an encompassing manner he drew into Israel the level of seeing as well.29
Similarly, it can be said that this is so with Yaakov too (close to his passing30): even though the Shechinah departed from him — which is why he afterwards said, "Assemble and listen, sons of Yaakov" — nevertheless, by saying "Gather together, and I will tell,"31 he gave the power to the sons of Yaakov (and to their children after them until "the end of days") to reach, through their service, the revelation of the End in an encompassing manner (the service of G‑d in a manner of freedom*31 from the Angel of Death and from the evil inclination).
8. In Rashi's commentary on our parsha there are three changes from the wording of the Talmud: a) he omits the word "to his sons"; b) he omits the word "HaYamin"; c) he adds: "and he began saying other things." (And here too there is a difficulty: a) what does this teach us? b) what is the reason for the lengthy wording "and he began saying"?)
We must necessarily say that all of this is compelled and precise according to the plain meaning of the verse — Rashi's method in his commentary on the Torah.
In brief: a) Rashi's comment is on the words "and I will tell you" — and therefore there is no place to repeat "to his sons." b) The distinction between Keitz HaYamim and Keitz HaYamin32 is not relevant here, and therefore he says simply "the End" (for even the Midrash here explains it so, and all the more so in Rashi's commentary, the plain meaning of the verse). Alternatively, it can be said that according to the Midrash and Rashi, Keitz HaYamim and Keitz HaYamin are one and the same.33 c) The proof that he wished to reveal the End because "and I will tell" indicates "words of wisdom" (as mentioned in section 3) has no place according to the plain meaning. If so, there is a difficulty (as mentioned at the end of section 2): how do we know this novelty? For one could say that he wished to say further details about "what will befall in the end of days," in addition to those he said further on. Therefore Rashi explains, after quoting "and I will tell you," that we do not find a continuation of this, for afterwards "he began saying other things":34
The necessity that afterwards there was a new beginning is understood from the plain meaning of the verse (so much so that Rashi does not need to explain it): Yaakov said anew, "Assemble, etc.," as mentioned in section 2.
9. This is also a lesson in our own service: There are those who make a reckoning of the world in light of the decline of the generations and say: How is it possible that our generation, this orphaned generation, should be connected to the revelations of the future Redemption — revelations that the lofty earlier generations did not merit? Has the generation become more worthy?! — they ask in wonder.
To this comes the lesson: through Yaakov's wish to reveal to his sons the End of Days, he gave power to all Jews in all times — to the time when "the Shechinah departed from him," and even to the greatest departure and concealment of our generation, when the darkness is doubled and redoubled — that even now there is the constant power to bring about, in one moment and in one instant, that they will be able "to reveal the End" in the true and complete Redemption.35
In truth, the very claim that the generation is not worthy, etc., is itself a proof that now is the time of the revelation of Moshiach, as our Sages said:36 Moshiach comes when attention is diverted (b'hesech hadaas). When we are in a state in which revealed knowledge and intellect see no way in which the Redemption could come, this "diversion of attention" is a clear sign of the imminent Redemption.
For the intent is not — Heaven forbid — that one should not think about and await the Redemption, so that there will be "diversion of attention." On the contrary, it is a great principle of the faith of Israel: "אחכה לו בכל יום שיבא" ("I await him every day, that he will come"). Rather, the intent is that, regardless of the fact that revealed knowledge and intellect see no room for it, we believe with the strength of faith that is above reason and knowledge — and this is the service of "diversion of attention."37 And through this faith, the son of David will come very soon indeed.
(From the sichos of Shabbos Parshas Vayechi, 5725)
Notes
1) Our parsha, 49:1-2.
2) Pesachim 56a.
3) Gur Aryeh and Sifsei Chachamim (in their commentaries on the Torah) on the verse. See also Maharsha, Pesachim, ibid.
4) Va'eschanan 4:30; Yeshayahu 2:2; Yirmeyahu 23:20.
5) Balak 24:14; Rashi there, 24:17. And what is written there (24:19) about King Moshiach does not refer to "your people," but to Edom.
6) Yalkut Shimoni, Yeshayahu, remez 550. See also Sanhedrin 99a; Koheles Rabbah ch. 12 [section number OCR unclear].
*6) See also below, section 8.
7) Vol. I, 234b. See also Or HaTorah, Vayechi, 343a.
8) See the maamar beginning Nachamu, 5626; Sefer HaMaamarim [OCR unclear: "Zachu"?] 5626. Note also Likutei Levi Yitzchak — Letters, p. 343.
9) Pesachim 113b; Bava Metzia 49a.
10) Laws of Divorce, end of ch. 2.
11) Rashi, Shelach 15:39. See also Bamidbar Rabbah 10:2.
12) Likutei Torah, Vayikra 5c.
13) Sifri, Eikev 11:22; the Alter Rebbe's Laws of Torah Study, ch. 2, halachah 2; Ramban in his enumeration of the mitzvos, no. 7. See also Sefer HaChinuch, Parshas Eikev, mitzvah 434; Avos d'Rabbi Nosson, end of ch. 29; the Alter Rebbe's Shulchan Aruch, sec. 156, par. 4.
14) According to this, it is all the more fitting that in Rashi's commentary this matter is written on the words "and I will tell you."
15) As in Bereishis Rabbah, beginning of ch. 98.
16) And all the more so given that Yaakov thought even regarding Esav that he had already been refined (Torah Or, beginning of Vayishlach), and therefore the Redemption could already take place; which is why he said, "I have acquired an ox and a donkey" — and "donkey" refers to King Moshiach (Bereishis Rabbah 75:6; see Likutei Sichos, vol. I, p. 70ff.).
17) See [OCR unclear] in Torah Temimah on the verse.
18) Tanya, end of ch. 41.
19) This is emphasized by the change from the wording of the Midrash, Bereishis Rabbah, beginning of ch. 98: "the End was concealed from him" — and as explained below in the text.
20) Similar to Sanhedrin 11a.
21) Berachos 32a; Rashi, Tisa 32:7.
22) Yerushalmi, Taanis ch. 4, halachah 5.
*22) Tisa 32:19.
23) For even seeing through a soiled lens is not at all comparable to seeing through a polished one (Vayikra Rabbah 1:14), all the more so hearing. Similar is the superiority of the prophet over the sage (see Iggeres HaKodesh, sec. 19, and elsewhere).
24) Tisa, ibid.
25) It can be said that the same applies to "Go, descend from your greatness": the actual descent from his greatness (because of which his hands became heavy, etc.) took place after he came down from the mountain. (This is made more fitting by the seemingly superfluous word "Go" [descend] — meaning that the "descend" would come after he would go from [the elevation of] the mountain. It also makes more fitting the connection of this exposition to the plain meaning of the verse, which refers to descending from the mountain.)
26) Tikkunei Zohar, Tikkun 13 (29a). Explained in Likutei Torah, Pinchas, the maamar beginning Tzav Es Bnei Yisrael (the second), ch. 4.
27) Beginning of Va'eschanan.
28) Ibid. 4:1.
29) Likutei Torah, beginning of Va'eschanan; Or HaTorah there. See also Shaarei Teshuvah (by the Mitteler Rebbe), part II, the maamar beginning Lehavin HaHefresh SheBein Tefillah L'Torah.
30) Like the drawing down by Moshe, which took place specifically close to his passing (see Or HaTorah there, p. 78).
31) In general, he accomplished this through his wish to reveal the End ("and I will tell you"), but nevertheless "Assemble and listen" was also needed (similar to Moshe, who, in addition to "And I pleaded," needed to see the land — at least from afar (Likutei Torah there, 3d; Shaarei Teshuvah there, 30b ff.; Or HaTorah there)).
*31) In a different manner — see the letter of the daughter of the Alter Rebbe (printed in the book Chachmei Yisrael — the Baal Shem Tov, p. 61).
32) End of Daniel. See also Zohar I, 63a; Zohar II, 134a, end. See also Or HaTorah, Vayigash [OCR: "וי"פ"], Mikeitz.
33) As in the interpretation of Rashi and all the plain-meaning commentators on Daniel there (unlike the view of the Zohar there). And although Rashi in Pesachim cited above (and likewise in Sanhedrin 92a) explains "HaYamin" from the word yamin ("right hand"), nevertheless: a) this is not a different time (but rather explains the novelty that will be at that time), since it follows the "End" (unqualified) in the preceding verse; b) Rashi on the Talmud explains according to the method of study in the Talmud, and since the Talmud precisely says "Keitz HaYamin," we must say that there is a novelty in this — unlike in his commentary on the Torah. According to this, the difficulty raised in the addendum to Rashi's commentary on Daniel there is removed.
34) For it refers to all the blessings, including "Shiloh" — King Moshiach; consequently, it is compelled that "in the end of days" here is not before that time.
35) See at length above, in the second sicha on Parshas Toldos and in the first sicha on Parshas Vayeitzei, that the baal teshuvah — whose service is "with great strength" — is the service of Yaakov (and his sons), and it is this that brings about the building of the Third Beis HaMikdash — "like Yaakov, who called it a house" (Pesachim 88a; see Maharsha's Chiddushei Aggados there).
36) Sanhedrin 97a.
37) See Iggeres HaKodesh, sec. 4. — There is no contradiction between what is said in the text and what is said in Iggeres HaKodesh there, that this level is a gift from Above, because: a) the strength of this faith comes not from the person's service but from Above, and the service in this is to arouse the faith; b) in Iggeres HaKodesh there itself: the arousal from Above (of "diversion of attention") comes specifically through the arousal from below.
Key Lesson
Although the Shechinah departed from Yaakov before he could reveal the End, his very wish to reveal it gave every generation of Jews — even ours, in the deepest concealment — the power to bring about the revelation of the End. The claim that our generation is unworthy is itself a sign of the "diversion of attention" through which Moshiach comes; with faith above reason, we await him every day.