Vayechi 5772

Parshas Vayechi is unique in that it is a Parsha Setumah – a “closed section.” As a rule every weekly portion in the Sefer Torah is separated by blank space from that of the week before. Parshas Vayechi follows Parshas Vayigash without this separation. The Midrash Rabba explains the symbolism of this being “closed” in three ways. First, the eyes and the hearts of the Jewish people were “closed” because of the advancing persecutions to be experienced in Egypt. Second, Yaakov wanted to reveal the Ketz – the predestined time of the final redemption – but it was “closed” from him. Third, all the suffering in the world was “closed” from Yaakov; his final years in Egypt – reunited with his beloved Yosef – were untroubled. (Interestingly, Rashi cites only the first two interpretations.)

Upon reflection, the first and third explanations seem paradoxical. How could it be that for everyone else these were times of encroaching darkness while for Yaakov these were happy, untroubled times?

The Talmud (Sanhedrin 97b) curses those who attempt to determine the Ketz – the predestined time of the final redemption. According to the Gemara, Chazal feared that the calculated dates could pass without Mashiach’s coming; the result would be a catastrophic loss of faith in the entire concept of redemption. The Ramban, however, writes in the Sefer HaGeulah that this is not the main reason for the proscription. There was another reason that could not be revealed to the masses in Talmudic times. Says the Ramban, Chazal knew that the time of the redemption was far into the future; revealing the precise date, even correctly, would plunge the Jewish people into a state of despair.

This raises a question on the Midrash cited above. We know that – sadly – more than 3400 years have passed since the passing of Yaakov and Moshiach has not yet come. If Yaakov knew the exact time of the Ketz, then he also knew that centuries would pass before the redemption. What did he hope to accomplish by revealing this information? According to the Ramban, knowing that redemption is far off only makes things worse!

The Talmud (Pesachim 50a) teaches that the world to come – in this context, a reference to the Messianic Age – is very different than our current world. At present, when we experience good things we praise Hashem as Hatov uMetiv (the good who bestows good); when we experience misfortune we praise Hashem as Dayan HaEmes (the true judge). In the world to come we will recite Hatov uMetiv even on misfortunes. Asks R. Yechezkiel Landau of Prague in his commentary, Tzelach to Peachim 57b: What misfortunes do we anticipate in the Messianic Age? He answers that the Hatov uMetiv at that time will be recited in retrospect on all the misfortunes of Jewish history over the centuries. When we reach the end of history we will understand that even the seeming tragedies were for our benefit and that all Hashem’s works are ultimately for the best.

We may suggest that Yaakov’s plan was not only to reveal the date of the Ketz, but rather to reveal the entire course of Jewish history until the advent of the Messianic Age. Knowing this we would be better able to bear all the sorrows and pain because we would understand exactly how each persecution would advance Hashem’s plan for history and how, in truth, all is for our ultimate benefit. We can also understand why Yaakov was not permitted to disclose this information. The decree of Galus necessitates that we not know the meaning of our suffering; were we to know it would not be Galus in the true sense. (See Maharal, Netzach Yisrael Ch. 24.)

But as Yaakov did have this information, his experience in Egypt was very different than that of his children. For them, the early years were times of advancing darkness but for Yaakov they were times of unparalleled light and joy. As The Chazon Ish writes in an often quoted letter (Igros Chazon Ish Vol. 1 No. 36), “There is really no sadness in the world for one who recognizes the light of truth.”