A Quick Thought -- Vayechi

Before beginning this insight, it bears noting the obvious: The “failings” of the shevatim were the minutest of character flaws, emphasized and magnified because of their spiritual greatness and lofty level. We may address them only inasmuch as the Torah recounts them so that we may learn from them.

In this week’s parashah, Yaakov gives his sons the berachos that lay the groundwork for the place of each shevet in Klal Yisroel.

Yaakov begins by telling his firstborn, Reuven, that his impetuousness caused him to forfeit both kehunah, Divine service in the Temple, and malchus, royalty, both of which should have been his birthright (49:3-4, and Rashi).

He then goes on to speak to Shimon and Levi, describing them as achim, full partners in attitude and approach. But his depiction seems somewhat uncharitable:

He characterizes them as “klei chamas mecheiroseihem, armed with stolen weaponry,” which, Rashi explains, means that they used violence, the tools assigned to Esav, to achieve their goals.

He implores: “Besodam al tavo nafshi; b’kahalam al teichad kevodi, In their secret council, may my soul not enter; with their assembly, may my honor not be associated.” Rashi explains: Yaakov asked that his name not be mentioned when the children of Shimon rallied around their prince, Zimri, as he sinned (Bamidbar 25), and Korach, who was from Levi, rebelled against Moshe (Bamidbar 16).

Then he inveighs, “Arur apam ki az, v’evrasam ki kashasha, cursed is their anger, for it is strong, and their rage, for it is powerful.”

What is their punishment for this? What role would be assigned to these people who Yaakov described as killers?

“Achalkeim b’Yaakov v’afitzeim b’Yisrael, I will divide them among Jacob and disperse them throughout Israel.”

Just what does this mean? Our Sages, cited by Rashi, tell us that, among other things, the children of Shimon became Torah teachers to children. And in Moshe’s blessings (Devarim 33:10), he assigns Levi the role of Torah teacher to the nation.

But why would someone – indeed, how could someone – use people like this to become teachers? Are these to be our role models?

To answer this, we must examine the actions of Shimon and Levi, the specific sins from which Yaakov disassociates himself, and the blessing/curse he gave these brothers.

Earlier (Bereishis 34), Dinah, the daughter of Yaakov, was kidnapped and tormented. Shimon and Levi used a ruse to weaken the city that held her captive, and proceeded to decimate the city. When they return, Yaakov admonishes them for their act, and they respond: “hachezonah ya’aseh es achoseinu, shall our sister be treated as a harlot?” Yaakov did not respond to their question.

Later, when the brothers had a disagreement with Yosef, where they took him to have the status of a rodef who they had the right to kill, these two took the lead in planning to kill him (Rashi, verse 5).

When someone decides for himself what’s right, he sometimes errs. Even sincere people are sometimes blinded, if inadvertently, by their own parochial interests or limited understanding. A person must consult with a rebbi to offer him accurate guidance. Zimri and Korach launched rebellions against Moshe, the Rebbi and leader of Klal Yisroel,  the very person to whom they should have been turning for direction. Yaakov could have nothing to do with those campaigns.

But, to their credit, Shimon and Levi were clearly men of passion, zeal, and responsibility. And unlike Reuven who Yaakov described as impetuous, Shimon and Levi were methodical; they analyzed each situation, decided what was right, and sought to carry it out.

The Vilna Gaon explains that ideally a rebbi-talmid relationship should be like a large, overflowing wine goblet surrounded by smaller cups. The smaller cups are filled not by removing any wine from the large cup, but are filled by what is overflowing the cup's rim.

Shimon and Levi were overflowing with emotion. Yes, Yaakov cursed the unchecked power of their feelings, reigning them in, but they brimmed with goodness, rectitude, and justice.

 

T

hese were people who would set the perfect examples. Their sheer energy could inspire. Their actions would uplift. Their disciples – young and old – would be transformed through the personality and dynamism of such Rabbeim.

 

Indeed, t

here could be no better 

choice of rabbeim for Klal Yisroel. 

 

May we all have the bren to do what it truly right, and may we inspire others through how we live and how we behave.

 

Gut Shabbos