‫פרשת ויגש‬
Or HaChaim HaKodosh notes the response uttered by Yaakov Ovinu upon
being reunited with his son Yosef after twenty-two years of separation.
"Vayomer Yisroel el Yosef o'mu'so ha'po'am; a'charei r'o'is es po'ne'cho ki'
o'd'cho choi" (Perek 46/Posuk 30). Ya'akov Ovinu said to Yosef, "I will die
now, after I have seen your face that you are yet alive." What is difficult to
understand, among other issues, is Ya'akov noting Yosef's living at this point
when he was aware of it before. "Va't'chi ru'ach Ya'akov a'vi'hem" (Perek
45/Posuk 27). Upon seeing the symbolic wagons sent to him by Yosef,
Ya'akov's spirit was revived. He did know that Yosef was alive. The very
fact that the Ruach HaKodosh that had left him more than two decades ago
returned (Rashi) was an incontrovertible proof that Yosef had not died.
The question is clear; why is the statement of Ya'akov's relief, "o'mu'so
ha'po'am" only mentioned after they meet.
Or HaChaim offers a few
interpretations. He elaborates on one in particular. Yaakov certainly knew
that Yosef was alive when he received the convincing gift from Yosef, along
with the brothers' testimony.
However, though he knew that Yosef was
intact physically, he did not know his spiritual state. Yosef was in the midst of
the impurities of Egypt, his free-will disrupted by the servitude with which he
found himself for so many years. And now, in the house of Par'o, he was
certainly confronted with abominations and illicitness. Thus, Yaakov was not
satisfied to hear only about his son's bodily welfare; he wanted to be assured
of his spiritual well-being also.
Upon arriving in Egypt, observing his son from close up, seeing that he was
still identifiable as the Ivri Yaakov was truly relieved. He could not make a
conclusion until verifying for himself that Yosef was now the Tzaddik he would
remain for the rest of his life. Were he not to have reached such a level,
Ya'akov would have neither joy nor pleasure from such a reunion.
Therefore, the expression of gratitude expressed by Yaakov Ovinu was only
complete when he could recite with the fullest of kavana.
However, we may still ask, why was the phrase "o'mu'so ha'po'am"
appropriate at all. Why should Yaakov Ovinu seek to die. Is not the
command to remain in life?
Some commentators suggest that Ya'akov
requested death at this respite from his travails. We have already learned at
the beginning of Parshas VaYeshev that Ya'akov sought peace and tranquility.
His were hopes were dashed because of Yosef. Now, as it appeared that
Yosef's sorrows were completed, Yaakov thought it appropriate to be
rewarded with death to allow his life to end in happiness and relief.
Another explanation says that Yaakov wanted to die now the twenty-two
separation that he suffered from his son would atone for the sorrow his
twenty-two separation caused Yitzchok Ovinu. Thus, if atonement was
reached, he was ready to die and enter Olam HaBo.
I think we can suggest another idea. This phrase used by Yaakov, "o'mu'so
ha'po'am" was not a statement he made before Hashem. These were the
words Yaakov used to Yosef. For what purpose? Yaakov was telling Yosef
that he felt his fatherly duties were completed. If his son was on the correct
tract, if he was settled then he no longer needed constant Rebbe association.
If on the other hand, the results would be disastrous, in spite of his advanced
age, he would have to re-dedicate himself for his son's wellbeing.
We remember what we learned in Mishna (Bova Meziah, Perek 2) that in
some regards a Rebbe has precedence over a parent since the parent only
brings the child to Olam HaZeh.
The Rebbe, who is dedicated to them
twenty-four hours a day, can bring them to Olam HaBo. It is apparent that if
the father would complete his role fully and completely he would also be the
Rebbe of his children and bring them to Olam HaBo as well.
Yaakov Ovinu said”o'mu'so ha'po'am", meaning, I can die now". I can die
since my task in the world his completed. My son is now a Tzaddik and I can
stay in the background and pursue my "this-worldly" activities knowing that I
have fulfilled my obligations.
If, though, the son is weak religiously, the task is not yet over. It may last
the duration of Shabbos and for years to come. Yaakov Ovinu did not wish
to leave this world bereft of his Divine calling.
However, now enjoying the most-powerful experience of seeing his son in his
righteous glory he said I am ready to die. My task in this world has come to
an end.
Yaakov Ovinu is a most fitting person to be the final of the three Ovos. His
grandfather. Avraham Ovinu was prepared to leave his son in the desert, and
even to kill Yitzchak, in fulfillment of Hashem's will. So Yaakov was prepared
to sacrifice his children as well.
Our responsibilities in this world are great. We are called upon to raise
money and even to be honored to raise more money.
The leaders
assembled are due to decide, unanimously wherever possible, who will be
their leaders. Their lives and the lives of their family will not be cared for
under lock and key.
May we be as successful in our endeavors to provide proper chinuch for our
children so, when the time comes we can leave this earth knowing we have
fulfilled our obligations entirely.
Shabbat Shalom
Rabbi Pollock