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the posuk says ‘vayishtachavu el toich mitah’ (something like that) and Rashi says that from here we see that the shechina rests at the bed of a choileh.
the next posuk says vayehi achar hadevarim ha’aila vayugad leyoisef…’ that yoisef was told that yaakov was ill.
is it not mashma from Rashi that he was ill already in the first possuk???
Good question. The answer is he was getting weak, ?????? ??? ????? ????, that weakness is apparently the “choileh” Rashi says. Later on is when he actually had his terminating sickness.
GG =
You give a bad name to yekkes if you don’t quote psukim exactly.
LF =
You give a good name to froggies when you answer like that.
Wasn’t it that until Yaakov, there was no illness before death, so Yosef did not realize his father was ill?
Later on is when he actually had his terminating sickness. Terminal sickness in English.
147:
Thank you. I always knew there was some word for it in English.
Little froggie, if you take a look at the Ramban, he says somehting like you.
By the way is there no issur to teach frogs toira? Does it only apply to women frogs?
I’ll let you know next week when us froggies rule!!
Frogs teach Torah. Chananya Mishael and Azarya learned from them.
Yeah, I know. It’s just hard to get our point across, we can’t drei with our thumb!
GG Yekke: My chover says if you’d be a good yekke and learn Rav Hirsch on Chumash (and on everything else), you’d find answers to your questions.
Yekke: I assume you haven’t got a copy on hand, so I just checked it.
(my understanding:) ‘Acharei’ introduces a turning point; hence, the fact that Yaakov was now ‘choleh’ means something had changed in his situation. What changed? Before, he was ‘approaching death’, but now he is a ‘Choleh’.
What’s the difference between the two? The letter ‘ches’ indicates movement that is impeded while the letter ‘ayin’ denotes unimpeded elevation (think ‘nun-ayin’ and ‘nun-ches’).
An ‘oleh’ ascends by his own power (“lifeless matter sinks; only the force of life elevates the living” p.847).
When something prevents a person from elevating himself, that person is a ‘choleh’. Yaakov had transitioned into this status.
Prior to this, Rav Hirsch explains the bowing back toward the head of the bed:
Yaakov was seated in the middle of the bed, Yosef was facing him at the foot of the bed, and Yaakov bowed toward the head of the bed (backward). “It was a devotional act of thanksgiving to G-d, Who had guided him throughout his life and had brought him to this goal” (of succeeding in doing the last thing he had to do on earth.) (“Just as Eliezer prostrated himself before G-d when he had accomplished his mission, so did Yaakov here.”)
Another question on Vayechi is that we find that Yaakov’s Brachos reflected on Yehoshua, Shimshon and Dovid. Why is Moshe Rabbeinu left out? Shimon and Levi share one comment and Moshe Rabbeinu of Shevet Levi is not hinted or alluded to!
Sheim mi’shmuel explains [not on this specific question] that the people Yaakov hinted to are those who had middos that reflected on yaakov’s own hcildren.
Efraim is yehoishua, efraim learnt by yaakov, while yehoishua was the ultimate tlamud of moishe, compared to the moon which receives light.
Shimshon was don, acheiving great things even when all looks hopeless, chushim, me’asef lekol hamachanois, etc…
Dovid and Yehuda are malchus. {see ramban as to sho’ul)
One can suggest that yaakov gabe the direct brocha to levi, that of ??? ?????? ????? which obviously includes moishe
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