JHI Dvar Torah on Parshat Vayechi

PARSHAT VAYECHI – EMOTIONS

Parshat Vayechi describes the events surrounding the death of the Forefather Yaakov (Jacob) in Egypt. After being mourned in Egypt, Yaakov’s body was brought to the city of Chevron (Hebron) in Israel to be interred in the Cave of Machpelah. Adam and Chava (Eve) as well as Yaakov’s wife, parents and grandparents were already buried there.

Upon arrival at their destination, Yaakov’s brother Eisav (Essau) suddenly appeared and confronted the burial party. He claimed that as the eldest son of Yitzchak (Isaac), he owned the cave’s one remaining grave, and that the funeral should therefore not proceed. The brothers countered that Eisav had sold Yaakov his rights to the burial place (see Rashi, Bereishit 50:5). When Eisav asked for written proof, they replied that the supporting documents had been left in Egypt. Eisav persisted, so Naftali, one of Yaakov’s sons, was dispatched to Egypt to return with the paperwork. Until his return, Yaakov’s body would have remained unburied.

Chushim ben Dan, a grandson of Yaakov, could not follow the discussion because he was hard of hearing. Chushim finally inquired as to why the burial was being postponed. His relatives explained that Eisav had compelled them to delay the funeral until Naftali could fetch those documents from Egypt. Enraged over the indignity to the body of his grandfather, Chushim struck Eisav’s head with a lance. Eisav was killed, and the burial was promptly concluded.

(Due to reasons that are too complicated for this Dvar,) Chushim’s reaction is considered by the Talmud to have been proper and appropriate. The Commentary of the Maharal of Prague (by Rabbi Yehudah Loewy, 1525-1609) therefore questions why Yaakov’s sons didn’t kill Eisav themselves. Why did they wait for a grandson to do it?

The Maharal answers that the brothers felt physically incapable of overcoming Eisav, who was a physically formidable foe and a mighty warrior. Yaakov's children were no doubt agitated and enraged over the fact that the body of their illustrious father lay unburied before them. Yet, although they surely called to the fore every ounce of their capacity - physical, intellectual and spiritual, they were unequal to the task of killing Eisav. Proof of such is that the Torah does not criticize their inaction.

Why was Chushim different? They heard Eisav’s arguments as they were being presented, and they only realized in stages what Eisav was doing. Thus, as the situation was unfolding, they were constantly accustoming themselves to Eisav’s words and their ramifications. Hence, their ire was not suddenly aroused at any one given point.

Chushim, though, was apprised of the entire incident at once, due to his deafness. His rage over what Eisav was doing was thus far greater. For when incitement occurs suddenly, emotional intensity is at its greatest. The Maharal’s words are that, “Chushim was therefore aroused with the strength to kill Eisav.” Chushim’s additional surge of emotional arousal infused him with an extra measure of strength. Consequently, the same task that was impossible for Yaakov’s sons was doable for this newcomer on to the scene.

The fact that Chushim had the strength to act when the others did not underscores the significance of the emotional component of one’s personality. One may be absolutely incapable of a given task that is seen as an absolute necessity. However, attaining a deeper emotional commitment to the goal may invigorate and strengthen a person to the point where the absolute outer limit of his or her physical capacity is expanded. Heretofore impossible goals might then become attainable. Whether or not a highly significant event will transpire could lie in the balance.

This insight has everyday application. Regarding religious observance, there are numerous opportunities to upgrade one’s emotional connection to Hashem (G-d). For example, deep inspiration can constantly occur during the daily recitation of the various prayers. An uplifting of religious feeling can result from visits to ‘holy people’ or holy places. The heartfelt singing of the special Shabbat zemirot (songs) inspires many others. One should take advantage of these opportunities.

Within the mussar movement, great stress is placed on continually reviewing, in a singsong manner, words of the Torah that speak of already accepted beliefs and ethical precepts. This exercise emotionalizes basic concepts, so they become more firmly embedded into one’s personality. Otherwise, the heavy traffic of life can cause people to overlook that which may have already been assimilated intellectually. In a similar vein, through emotionalizing rather than just intellectualizing his debts of gratitude, a grown man can become a far more devoted husband or son to his parents.

The text demonstrates that attaining even the slightest additional measure of emotional feeling (the very slight difference in emotional outrage between Chushim and the others) can prove critical in a matter of major significance.


A curious phenomenon of recent decades has been the widespread study of Kabala by Jews with little or no knowledge of Torah, and even by Gentiles. Throughout the centuries, it was mostly accepted that a comprehensive knowledge of the entire revealed Torah is a prerequisite for studying Kabala. Intelligence and sincerity notwithstanding, one simply cannot comprehend the hidden secrets of Kabala without this prior knowledge. Within Judaism, traditionalists therefore oppose this modern proliferation of Kabala study.

There is one argument that is often cited to support the premature study of Kabala. Some claim that Kabala can often touch the emotions of the soul in a manner that purely rational Torah thought cannot. Seemingly, the idea of Maharal quoted in this Dvar supports this argument, for it demonstrates the enormous significance of one's emotions.

When viewed in context, the Maharal's words are irrelevant to the debate over the premature study of Kabala. In the case discussed by the Mahral, Eisav’s disrespect was apparent and unquestionable. Chushim acted differently because he more deeply emotionalized Eisav's crude and blatant affront to Yaakov’s body. Then, his extra measure of enthusiasm empowered him to accomplish what the others could not.

This, however, does not prove that pure emotionalism that is mostly disconnected from rational thought confers any significant gain. Accordingly, studying Kabala without understanding the material might not have energized Chushim at all. (In fact, the author’s rebbe (primary teacher of Torah), Rabbi Henach Liebowitz (1918-2008) taught that emotionalism that is not linked to logical thought will tend to dissipate without leaving any enduring benefit in its wake.)

Emotions are truly beneficial when they intensify one’s commitment to already accepted truths.



This Dvar was mostly taken from Rabbi Ganz’s book, “Defining Humanity.”

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