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Parshat Vayechi
By: Rabbi Moshe Goodman, Kollel Ohr Shlomo, Hebron

בס"ד

לשכנו תדרשו

Cleaving to the Holy Presence in Our Holy Land

פקד יפקד א-הים אתכם והעליתם את עצמתי מזה אתכם

"Have compassion upon us, all Merciful... for You know our weakness at this time, that we are unable to break the many blockages that block us from coming to the Land of Israel... have mercy on Your People Israel and bring us quickly to the Land of Israel speedily..." (Likutei Tfilot 20) 

The common wish of both Yakov and Yosef in this week's parsha is to be brought to the Land of Israel, whether in the near future, as in the case of Yakov, or the far future, as in the case of Yosef. The instance of Yosef's request to be taken to the Land of Israel long after death raises interesting halachic issues. Generally speaking, halacha rules that a corpse is not to be removed from its burial place for almost any reason. However, for the sake of taking a corpse from the Diaspora for burial in the Land of Israel halacha permits such a move, as seen in Yoreh Deah 383. Therefore, Yosef's wish to be taken to the Land of Israel long after death fits beautifully with halachic ruling.

In the past we have discussed this law, but now we shall discuss another law based on the same principle. This law (Yoreh Deah 383, 2) states that generally speaking "a corpse is not to be taken from a city that has a cemetery to another city, unless taken from the Diaspora to the Land of Israel." The reason given for this law is that the taking of a corpse from a city that offers burial ground in its cemetery is considered a disgrace to the other dead already buried in that city's cemetery. However, taking a corpse outside its city in the Diaspora in favor of burial in the Land of Israel does not dishonor the dead buried in the Diaspora, for all know that burial in the Land of Israel is superior to burial in the Diaspora. As we have mentioned before, burial in the Land of Israel offers special atonement for the soul, according to our Sages (calling the Land an 'altar of atonement'), as it says 'and the Land will atone for His People' (p. Haazinu).

The common request of both Yakov and Yosef to be buried in the Land of Israel also raises fascinating insights into the relationships between Yakov and Yosef and their burial places Hebron and Shchem. This relationship between these people and places seems to be most adequately pinpointed to in the verse: 'and he (Yakov) sent him (Yosef) from the depths of Hebron and he (Yosef) arrived in Shchem.' In the past we have explained how Shchem represents 'the shoulders of responsibility' in regard to the Land of Israel. This said, we may say that these 'shoulders' may also represent a parallel internal organ of the body. The 'carrying upon shoulders' is echoed in a parallel context in the Torah in which God, so to speak, 'carries Israel upon wing' (p. Yitro and Haazinu). The recognition of shoulders as 'wings' on a more celestial level, leads us to the clear inferences in the Talmud and the Zohar alike which coin the term 'the wings of the lungs.' Therefore, the three 'purchased' cities in the Land of Israel we have discussed in the past can parallel the heart (Hebron), brain (Jerusalem) (this analogy is based on the teachings of the Arizal), and lungs (Shchem).

This parallel follows beautifully with Rebbe Nahman's teaching (L"M I 92) that Yakov parallels the lungs while Yosef parallels the heart, the two balancing each other, for 'if not for the [coolness of air] of the lungs the heart would burn the body with its heat [of 'intensity]'' (Tikunei Zohar 27b). Based on this teaching we can understand why Yakov ('lungs') is buried in Hebron ('heart') while alternatively Yosef ('heart') is buried in Schem ('lungs') in this classic balancing measure inherent in the relationship between the lungs and heart. This analogy follows perfectly with our analogy in previous issues describing Hebron as 'betrothal' and Shchem as the 'ketuba' between Israel and the Holy Land. The 'kesef' (money) given at the the very outset of betrothal represents the 'kisufin' the longing and intense 'burning' love of the People towards the Holy Land. However, with this 'burning' love must come the cooling rational air of responsibility of Shchem, the 'ketuba' and the 'lungs' of the Land of Israel, and vice versa.

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Real Stories from the Holy Land #149

"Once I started to sing the Alter Rebbe of Habad's famous nigun known as 'the four part melody' ('Arba Bavos'). As I sung it I 'happened' to notice that a cd player 'happened' to play the exact same melody just at the same time." M.H.G.

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