It came to pass, after these things, that it was said to Joseph: Behold, your father is ill (48:1)
Abraham introduced aging to the world, Isaac affliction, and Jacob illness.
Abraham requested old age, pleading before G‑d: "Master of the Universe! When a man and his son enter a town, none know whom to honor." Said G‑d to him: "By your life, you have asked a proper thing, and it will commence with you." Thus, from the beginning of the Book aging is not mentioned, but when Abraham came, old age was granted to him, as is written: "And Abraham was old and come along in days" (Genesis 24:1).
Isaac asked for affliction, pleading thus: "Master of the Universe! When a man dies without affliction, Judgment threatens him; but if You afflict him, Judgment would not threaten him." Said G‑d to him: "By your life, you have asked well, and it will commence with you." Thus affliction is not mentioned from the beginning of the Book until Isaac, as is written: "It came to pass that when Isaac was old, his eyes were dimmed" (ibid. 27:1).
Jacob requested illness, saying to Him: "Master of the Universe! A man dies without previous illness, and does not settle his affairs with his children; but if he were two or three days ill, he would settle his affairs with his children." Said G‑d to him: "By your life, you have asked well, and it will commence with you." Thus it is written: "It was said to Joseph: Behold, your father is ill."
(Midrash Rabbah)
BS'D MAZAL TOVChani and Mendy Eizicovics(nee Nutovics) are thrilled to announce the arrival of A Baby GIRL in Atlanta, Georgia |
Israel dwelt in the land of Egypt in the country of Goshen; they took possession of it (47:27)
The Hebrew word vayei'achazu ("they took possession of it") literally means "they took hold of it," but also translates as "they were held by it." Both interpretations are cited by our sages: Rashi translates vayei'achazu as related to the word achuzah, "landholding" and "homestead"; the Midrash interprets it to imply that "the land held them and grasped them . . . like a man who is forcefully held."
This duality defines the Jew's attitude toward galut (exile). On the one hand, we know that no matter how hospitable our host country may be, and no matter how we may flourish materially and spiritually on foreign soil, galut is a prison in that it dims our spiritual vision, hinders our national mission and compromises our connection with G‑d. For only as a nation dwelling on our land with the Holy Temple as the divine abode in our midst can we perceive the divine presence in the world, fully realize our role as "a light unto the nations," and fully implement all the mitzvot of the Torah-the lifeblood of our relationship with G‑d.
But we also know that we are in galut for a purpose. We know that we have been dispersed throughout the world in order to reach and influence the whole of humanity. We know that it is only through the wanderings and tribulations of galut that we access and redeem the "sparks of holiness"—the pinpoints of divine potential which lie scattered in the most forsaken corners of the globe.
So galut is an achuzah in both senses of the word: a "holding" to develop, and a "holding pen" we must perpetually seek to escape.
Indeed, it can be the one only if it is also the other. If we relate to galut solely as a prison, we will fail to properly utilize the tremendous opportunities it holds. But if we grow comfortable in this alien environment, we risk becoming part of it; and if we become part of the galut reality, G‑d forbid, we could no more succeed in our efforts to develop and elevate it than the person who tries to lift himself up by pulling upwards on the hairs atop his own head.
(The Lubavitcher Rebbe)
