CHAMISHOH MI YODEI'A - FIVE QUESTIONS ON THE WEEKLY SEDRAH - PARSHAS VA'YICHI 5770 - BS"D

2) Ch.47, v. 29: "Y'MEI Yisroel" - Why "Y'MEI" in the plural and not "yom," as we find by Yitzchok (27:2), "Lo yodati YOM mosi?"

3) Ch. 48, v. 15: "Va'y'voreich es Yoseif" - Which blessing did Yoseif get?

4) Ch. 48, v. 22: "Sh'chem achad" - What is "Sh'chem achad?"

5) Ch. 50, v. 2: "Va'yachantu horofim" - Rabbeinu Bachyei and the responsa of Tzofnas Paa'nei'ach #20 both say that the embalming process did not involve the Egyptians touching the body of Yaakov. Notwithstanding this, why did Yoseif have his father embalmed?

ANSWERS:

#1

The gemara Bovo Basro 116a says that when a person dies and leaves behind a son who is his equal, the term "misoh," death, is not used. If however, he does not leave over a son who is his equal, the term "misoh" may be used. The names Yaakov and Yisroel connote two different levels of our Patriarch Yaakov. The name Yisroel refers to a higher level than the name Yaakov. On the level of Yaakov we have an equal, Yoseif, to whom was transmitted by his father everything that was taught to him in the Yeshiva of Eiver (See Rashi on 37:3). However, on the level of Yisroel no equal was left. In verse 28 the Torah tells us that Yaakov lived, as he left behind Yoseif. In verse 29 the Torah tells us that only the level of Yisroel was about to die, as there was no equal surviving him. (Ksav Sofer)

#2

The Tosfos Brochoh answers with the gemara B.M. 87a which says that until the time of Yaakov, no one became sick before his death. Yaakov prayed for sickness before death so that one would have the opportunity to put his affairs in order prior to his death. Until this time, one's death took place in a day. Beginning with Yaakov, illness preceded death, so it was considered that death took a number of days, hence the plural expression.

#3

The Ramban, Rashbam, and Chizkuni say that through Yoseif's sons receiving a blessing, it was as if Yoseif himself received it. The Ohr Hachaim Hakodosh answers with a M.R. Bmidbar (11:2) that says that Hashem gave the key (the power) to bless to Avrohom, who in turn gave it to Yizchok, who passed it on to Yaakov, who gave it to Yoseif. This is what is meant with "va'y'voreich es Yoseif." (In the M.R. it actually says that Yaakov gave the power of blessing to all 12 tribes.)

#4

1) Rashi says (M.R. 97:6) that this means the city of Sh'chem was given to Yoseif. Indeed, Yoseif was eventually buried there.

2) Ibn Ezra says that it means a portion, as we find in Shmos 12:34, and Tzefania 3:9.

3) The Targum Yerushalmi says that this refers to the special coat of Odom Horishon which became Nimrod's, then Eisov's, and then Yaakov's. This coat was given to Yoseif. It would seem that according to this, "sh'chem" would mean SHOULDER, as this coat would cover Yoseif's shoulders.

#5

The Ohr Hachaim Hakodosh says that Yoseif knew that his father was so holy that his body would not decompose, as we find was the case with Rabbi Eliezer, the son of Rabbi Shimon (B.M. 84b). He feared that the Egyptians would then deify Yaakov. To avoid this, Yoseif had his father's body embalmed.

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