This week’s Parshah concludes the Sefer of Bereishit; the initial generations of our ancestors have coalesced into the Hebrews\Israelites, and after 210 years in the iron furnace of Egypt, will emerge from slavery to become the Jews by the giving of the Torah. Towards the end of the Parshah, in a part that is rarely referenced, we find a description of the concluding years of the life of Yosef. The Torah states [Bereishit, 50’ 22’-23’]:
“...Yoseif lived in Egypt, he and his father’s household. Yoseif lived one hundred and ten years.
Yoseif saw Ephraim’s children of the third generation. The children of Machir, Menasheh’s son, were born on Yoseif’s knees…"
Haamek Davar wonders about the import of these Pesukim; for what reason does the Torah single out that Yosef saw the children of Machir the son of Menashe?
He answers with a fundamental thesis that underscores the entirety of the history and tension between Yosef and his brothers. Several hundred years into the future, the Davidic dynasty will emerge as the authentic kings of Am Yisrael; While Shaul, from the tribe of Benyamin, will be the first of the Jewish kings-his reign will be short lived, and ultimately will be succeeded by David, who will then pass on the monarchy to Shlomo. Shlomo will eventually pass the kingship on to his son Rechovom. During the reign of Rechovom and shortly thereafter, tensions will boil over between the people and the noble class, and Am Yisrael will split into two segments-the tribe of Yehuda would have dominion over the Beit Hamikdash and the south, while the Northern kingdom would be ruled for the most part by descendants of Yosef, starting with Yerovom Ben Nevat. The history of both kingdoms is far from perfect, with the righteousness of the kings of South outpacing the Northern Kingdom, but eventually both sections will be exiled from Eretz Yisrael.
Netziv posits, that the nature of the kings of the North [the descendants of Yosef] paralleled the role of Yosef in Egypt, and therefore would emphasize the ideal of Chessed\kindness, as Yosef supplied and supported his family during the years of famine during the initial descent of Yaakov into Egypt, while the Kingdom of Yehuda would represent the ideal of the rigid pursuit of Torah, as echoed in Yaakov’s blessing to Yehuda [Bereishit 49’ 10’]: “...The rod will not depart from Yehudah, nor a TORAH SCHOLAR from between his feet, until Shiloh Comes, and to him shall be an assembly of nations…".
Thus, the true source of the tension between Yehuda and Yosef was this clash between an emphasis on Chessed, versus an emphasis on Torah. Netziv explains [see his words for the various proofs and supports he provides from verses throughout Neviim and Ketuvim], that in reality, Yosef agreed that Yehuda would deserve ultimate responsibility and kingship over Am Yisrael, for the foundation of the Jewish people must always be the Torah-and therefore, Yosef encouraged his children to marry the descendants of Yehuda, who would bring forth the legacy of Torah to the Jews, as its lawgivers and scholars. Ergo, Netziv explains, that the Possuk here, in Parshat Vayechi, which singles out the children of Machir the son of Menashe, the son of Yosef-does so, because Machir’s daughter would be one of the descendants of Yosef to marry into the tribe of Yehuda, echoing Yosef’s perspective that the Torah must be above all else! Thus, the seemingly innocuous details of this Possuk outlining the descendants of Yosef in reality are communicating the pyramid of importance for future Jewish kingship-for while Yosef understood his temporary role as provider for the Jews in Egypt, in the future, true royalty for the Jewish nation must first come with total loyalty and devotion to the Torah.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbat!