Ki Tisa - Washing Away Bad Habits

The Netivot Shalom brings up the issue around the presence of the construction of the washing vessel in this week's parshah.

"Make a copper washing vessel along with a copper base for it. Place it between the alter and the communion tent and fill it with water for washing"

Shmot 30:18

He notes that many commentators ask:

Why does the construction of the copper washing vessel appear here and not earlier in Parshah Trumah along with the descriptions of the construction of the other vessels for the mishkan?

First, he makes the point that the copper washing vessel is in the same category as the external alter of the mishkan/Beit HaMikdash, which was also built from copper.

The Beit HaMikdash is structured in parallel to the human body. The body's main categories of organs can be divided into: the brain, the heart, and the other organs of the body.

The parallel aspects of the Beit HaMikdash are:

The Kodesh Kodeshim .............................. The mind

The Heichal (Chamber)............................... The heart

The Outer Courtyard .................................. The other organs 

The outcome of this connection is that each corresponding part of the Beit HaMikdash held holy influence over the Jewish People in it's corresponding section in the body.

The external alter in the Outer Courtyard corresponds to the organs of desire, and the copper washing vessel was in the Outer Courtyard along with the external alter. 

Here we see that the copper washing vessel was given by G-d to be used for preparation before the Kohanim went to perform their services in The Temple. Since how can man, made of flesh and blood, and born of a woman, be able to consider the possibility of approaching the holiness of  G-d and performing His service, is this not beyond the capacity of human beings?

Thus, the copper washing vessel was provided for preparation for entering the Tent of Meeting or for carrying out their service on the external alter. 

There is a hint, or reference, for washing the hands and the feet, that this represents tshuvah (repentance), that a Jew should repent in his preparation for serving The Holy One Blessed Be He. Water teaches repentance. For the issue of repentance, there are 2 forms of repentence

1. Repentance for a sin, regretting an act that was done
2. Repentance from your own reality, looking to change your lifestyle, worldview and habits

Changing your reality relates to the mind, while service of the heart and the other organs of the body relates to uprooting a the evil within those parts of the body, not repentance for a particular sin, rather repentance for the evil elements in the body. 

This was the purpose of using the copper washing vessel before service in the Temple, to purify the very reality of the person entering the Temple service. 

"Aaron and his sons must wash their hands and feet."

Shmot 30:19

Hands are called 'midot' (characteristics), that is the bad characteristics of a person. The feet are called the evil feet of the person, since there are some features of a person that are not necessarily bad characteristics but simply habits, and a way of behaving that he has become accustomed to, making it his very nature. Coming into the Tent of Meeting can be related to going to learn Torah. Or going to carry out the holy service on the external alter can be related to our own service to G-d. So washing our 'hands' and 'feet' refers to 'washing' and to purify ourselves of all of our bad characteristics and bad habits.

The copper washing vessel itself was not used in the service of G-d but it had a special role: it was used to prepare oneself for holy service, and therefore the paragraph of the copper washing vessel received a special placement in the Torah, not along side the other holy vessels.

Tetzaveh - Reaching Higher

"Make an alter to burn incense out of acacia wood. It shall be square, a cubit long and a cubit wide, and 2 cubits high, including its horns. Cover it with a layer of pure gold, on its top, its walls all around, and its horns. Make a gold rim all around it."

Shmot 30:1

The Ramban asks, why does the construction of the inner alter appear here in parsha Tetzaveh and does not appear earlier in parsha Trumah, where the construction of the mishkan and the other holy vessels is described?

The Kli Yakar explores the purpose and characteristics of the construction of the inner alter in his commentary on this verse. He starts off by saying that both the external and internal alters served to atone for a sinned soul. The copper (external) alter comes to atone for the materialistic and physical sins, for on it animals are brought to be sacrificed in one's place, since an animal resembles the physical side of man. The animals sacrificed on the external alter bear resemblance to the animalistic side of man.

Yet also the soul itself needs atonement, after it has been impurified by the body, and our soul is not atoned for by the animal, since there is no comparative resemblance between a man's soul within animals. As said by Shlomo HaMelech, "Who knows that the spirit of the children of men is that which ascends on high and the spirit of the beast is that which descends below to the earth?" (Kohelet 3:21). How can the temporary essence of an animal be compared to the immortal essence of man?

Thus The Living G-d commanded us to make an incense alter (internal alter) that will raise up a fragrance to Hashem, and to atone for the spirit of man that rises up high like the smoke of the incense. "Who is this coming up from the desert, like columns of smoke, perfumed with myrrh and frankincense, of all the powder of the peddler?" (Shir HaShirim 3:6) of good deeds.

This comes to teach us and place in our hearts [this feeling] as it says "And you shall crush some of it very finely" (Shmot 30:36), making an allusion to the soul being an extremely brittle entity and also needs atonement in order to go up to the place that it was hewn from [to heaven].


The Kli Yakar continues to explain that the dimensions of the inner alter further testify to the unique qualities of the soul. The width and length are both measured in one unit, an amah each, alluding to the nature of the soul which is a single unit paralleling G-d being one. The height is two amot, alluding to the inherent nature of the soul which strives to always go higher. 


Another side which the internal alter parallels the nature of man's soul is in the inner alter's operations. The time for placing incense on the inner alter is in the morning and in the evening. The soul arrives, seemingly born, at sunrise and in the evening the soul returns to the Our Father, and we should wish that the soul comes and goes without sin. 

Mishpatim - Reaching Higher for Holiness

The parshah is dominated by rules, regulations, and legal ways for conduct. Until the fourth aliya, and somewhat out of context the following verse appears.

"Be a holy people to Me. Do not flesh torn off in the field by a predator. Cast it to the dogs."
- Shmot 22:30

Why suddenly at this point after all the rules, and legal guidance, that came earlier does this verse appear here?
Why is it associated with, of all halachot, about eating treif meat?

Rashi comments on this verse saying: "If you are holy and separated from abominations, carcasses, and dead prey, then you are Mine"

The Siftei Chachamim takes note of Rashi's language, asking "Why does Rashi add the word 'If' to his commentary? Why, so that you should not read the verse Be a holy people to Me as a commandment."

This perspective puts the verse on another level, creating a certain level of expectation for behavior. But still, why put it in the same verse as the commandment not to eat treif meat.

The Ramban addresses this issue in the verse, saying "And now that [the verse] comes to start with the eating prohibitions, it opens with the statement Be a holy people to Me. One might think that it should be appropriate for people to eat anything, with no food prohibitions, only to be pure in soul, that one should just eat clean things that will not cause your soul to be vulgar. That is why this verse begins with Be holy people to Me - that is to say I [G-d] want you to be Holy People that you should be suitable to Me, to connect to Me, for I am Holy - therefore don't disgrace your souls by eating disgusting things."

Quite literally, you are what you eat. That the first level of self purification is not thinking good thoughts, or meditation, it is taking action with conduct in your life, and considering what it is you eat. Not only is this just your own self-awareness, but this is the step towards ultimately growing closer to G-d.

In the sefer Netivot Shalom, HaRav Sholom Noach Berezovsky (Slonim Rebbe), asks about another side of the verse. He asks why does the verse include 'to Me', why couldn't it just say Be a Holy People?

To answer this, the Rebbe says to look at an earlier verse in Parshat Yitro "'You will be a Kingdom of Priests and a Holy Nation to Me.' These are the words that you must relate to the Israelites." (Shmot 19:6)
That here also the phrase 'to Me' is seemingly redundant, that it would have been enough to say You will be a Kingdom of Priests and a Holy Nation.

So it is saying a  formula where one part is dependent on the other, that If you will be a Kingdom of Priests and a Holy Nation, then you will be mine. And likewise, if you will be a holy people, then you be mine. The Rebbe says "For a Jew, holiness is the essential condition for being Jewish, that it is the essential value of holiness that is in Jewishness. For there are many warnings throughout the Torah about holiness, and for the Jewish people to maintain their holiness.

"It is like Hashem says my children don't be disgusting, the message that Hashem has to the Jew is 'My child, behold my child you are the child of the King, don't be disgusting, don't disgust yourself in filthy talk that is not fitting to the child of the King. There are things that a simple man that he would not consider to be a wrongdoing, but for you, the child of the King, they are disgusting.' This is what Hakodesh Baruch Hu says to Jews - Behold you are the child of the King! Do not sink yourself into things that are the opposite of holiness! That all these things push you further away from Hashem Blessed be He and not appropriate for the child of King.

"And the reason the holy Torah did not go into detail about the idea of holiness, about what to do and what not to do, because holiness is subjective and differs from person to person according to their level, that is how much one feels a child of the King."

In that sense, Rashi's initial comment on this verse is even more meaningful. That to be holy is not a commandment, because it is absolutely a subjective and individual matter. Commandments are accompanied with detailed instructions for how to perform the commandment. Holiness is a personal issue that every Jew must confront and determine for himself, how to bring more holiness into his life, and how to better connect to Hashem. For ultimately, above the performance of the commandments dictated by the Torah, that our goal is to reach, and reach higher for holiness.

Bo - Patience, Waiting and Redemption

It says in this week's parsha:
"There was a night of vigil for G-d, [preparing] to bring them out of Egypt. This night remains for G-d a vigil to the Israelites for all generations." (Shmot 12:42)

The verse mentions a night of vigil two times. The second time it mentions that this is a night of vigil also for all generations.

Why mention night of vigil (ליל שמרים) twice in the same verse, and why the difference in the latter half of the verse to add 'for all generations'?

First, we should note how Rashi approaches this verse.
"The night of vigil, that Hakodesh Baruch Hu keeps and expects to fulfill his promise to take them out of Egypt."
"This night remains for G-d, this is the night that He told Avraham, on this night I will redeem your children."
"A vigil to the Israelites for all generations, protected from the harmful agents."

What is Rashi referring to in explaining A vigil to the Israelites for all generations? The Siftei Chachamim raises this question, and provides the answer as 'every night like this, every year will be protected from harmful agents.'

So the two mentions of night of vigil (ליל שמרים) are represented very different. The first instance focuses on expectations and fulfillment of past promises, while the latter instance emphasizes protection and promises to the future.

The Rashbam, in his typical style focusing on the plain meaning of the text, explains the first instance of 'night of vigil' as a language of waiting - like "and his father suspended judgment" (Breisheit 37:12). Meaning, like a father, Hashem waits patiently, keeping that which he wants to give. The redemption that He holds the ability to provide, he keeps safe, and waits for the right time to give it.

How long has Hashem been waiting?

"[G-d] said to Avram, "Know for sure that your descendants will be foreigners in a land that is not theirs for 400 years. They will be enslaved and oppressed. But I will finally bring judgment against the nation who enslaves them, and they will leave with great wealth." (Breisheit 15:13-14)

Waiting 400 years? No actually the final wait was even longer.

"They settled in Egypt for 30 (שלושים) years and 400 years." (Shmot 12:40)

The Rashbam explains this verse by referencing the original promise in Breisheit, describing the accounting for the years. He says that the original accounting was to cover 4 generations, and the Rashbam brings a verse from parshah Yitro, 'Where my enemies are concerned, I keep in mind the sin of the fathers for their descendants, to the third (שלושים) and fourth [generation]' (Shmot 20:5)

Here we see that Third generation, and 30 years are written the same. And we see that third and fourth generations are made equivalent. The Rashbam emphasizes the significance of this period for 'perhaps the children will repent - do tshuvah'

This is the effort of divine waiting. We see how broad is G-d's mercy, and to what lengths he stretches to find merit. But still why wasn't the 400 years enough? That was already 4 generations?

The Kedushat Levi explains that at the time of the Exodus, the Israelites had few merits that made them worthy of redemption. He adds that G-d says that He has mercy and kindness for only one nation, for the nation of Israel.

Here we can see this preservation of special kindness towards Israel and the act of divine waiting, this can be explained by the Rashbam's answer. It is the anticipation of seeing the people of Israel repent, and do tshuvah. G-d waited as long as he could before they would be unredeemable, before implementing his promise.

The latter part of our verse This night remains for G-d a vigil to the Israelites for all generations, has practical ramifications in halachah. We learn, as Rashi explained, that this is a night of ultimate protection, where the usual dangers are neutralized (Pesachim 109B). The Mishna Brurah explains that on the night of the 15th of Nissan, the night of vigil (ליל שמרים) you do not need to recite the sections of the bedtime Shma, after paragraph of V'ahavta - from the paragraph of Yeshev B'Seter Alyon. These sections deal in beseeching G-d for his protection, and in the practical sense, this night is protected inherently from G-d's promise.

To conclude, I think it is good to see how the Or HaChaim approaches our verse. He says that the verse (Shmot 12:42) alludes to 5 amazing miracles that took place on this night, and we see that for all generations is both following The Exodus and proceeding it..

1. (Breisheit 14:15) In the days of Avraham
   "And he divided himself against them by night, he and his servants, and smote them, and pursued them unto Hobah, which is on the left hand of Damascus."
   This was a battle where Avraham was far outnumbered, yet nevertheless was completely victorious, showing another divine miracle.
2. (Shmot 12:29) The Exodus from Egypt
   "And it came to pass at midnight, that the L-RD smote all the firstborn in the land of Egypt, from the first-born of Pharaoh that sat on his throne unto the first-born of the captive that was in the dungeon; and all the first-born of cattle."
   Following this episode, the miraculous exodus from Egypt finally, actually began.
3. (Kings II 19:35) The confrontation of Hizkiyahu and Sancheriv
   "And it came to pass that night, that the angel of the L-RD went forth, and smote in the camp of the Assyrians a hundred fourscore and five thousand; and when men arose early in the morning, behold, they were all dead corpses."
   Hizkiyahu had said that night is conducive to miracles.
4. (Esther 6:1) The restless night of the king
   "On that night, the king's sleep was disturbed, and he ordered to bring the book of the records, the chronicles, and they were read before the king."
   The miracle of the saving of Mordechai, and ultimately the Jewish people, the verse states specifically 'this' night.
5. The ultimate redemption
   It says in our verse This night remains for G-d a vigil to the Israelites for all generations, meaning until the very last generation - that being the generation of the Moshiach, please in our days.

 So we see that through our own efforts and working on improving our actions we can influence the absolute course of history. G-d is essentially patient with us, and waiting, anticipating and looking forward to granting us the ultimate redemption, when we are truly deserving of it.

Vaiera - Reaching Inner Potential

The parshah with the verse.

"And thus spoke G-d (Elokim) to Moshe, and said to him 'I am Hashem (YKVK)'" (Shmot 6:2)

It is a very interesting verse to begin the parshah. Rashi explains the statement "and said to him 'I am Hashem (YKVK)'" saying that this means "(G-d) is considered reliable to pay a good reward for those that go before Him, and I didn't send you for nothing."

What does Rashi come to explain in this verse?
Why in one verse is G-d described in several different ways, through different names?
Why is Moshe referred to by name, then a word later referred to again as 'to him'?

The Kli Yakar carefully analyzes and weighs the presence of every word in this verse. He says that the phrase 'to him' is completely not necessary for this verse, since the verse already mentions the name Moshe. And the verse should be explained according to Cha'zal.
"He is called Moshe, not because he was borne from the water,  because Moshe is a present tense name. The spirit of G-d spoke to  Pharaoh's daughter telling her to call him Moshe, as a language of pulling or taking. He will be the one to pull Israel out of exile (out of the proud waters [Tehilim: 124:5]).
"Had Moshe inspected his name, then he would have known the truth that only by him would Israel be redeemed, and he wouldn't have started negotiating with G-d"

This refers to what we discussed in parshah Shmot regarding Moshe and how he questioned G-d's promises (see Shmot - Darkest Before the Dawn), where G-d was very critical of Moshe's perceived lack of faith.

And the Kli Yakar continues "Although, from that episode, we can learn merit from Moshe in how humble he was and he was critical of his speaking abilities and didn't feel that he was appropriate for the mission G-d was sending him on."

Understanding this, the Kli Yakar goes on to explain the purpose of every word in this verse.

• "And thus spoke" - a tough language (וידבר)
• "G-d (Elokim)" - the language of the characteristic of judgment
• "to Moshe" - this means that he is suitable to be judged for not checking his name, Moshe, and understanding that the inherent meaning of his name is that he would pull and take Israel from the exile. And out of this, Moshe wouldn't have had to say "why do You mistreat Your people?" (Shmot 5:22).

Hashem is filled with mercy.

• "and said" - is a softer way of speaking (ויומר)
• "to him" - for his essence, since after he was critical of himself of not being a good speaker he had said to G-d "Why did You send me?" (Shmot 5:22). And the purpose of the phrase "to him" was to respond to Moshe with 'I am the G-d of mercy', since His name and His essence mutually contradict
• "I am Hashem (YKVK)" - thus G-d said this showing he is full of compassion to judge Moshe favorably.

Two names of G-d, show G-d's different aspects from the absolute judge, to the most compassionate defender. One name of Moshe describing two eras from literally being taken from water to himself taking the people of Israel from the darkest exile.

All of the rebuke and criticism aimed at Moshe from the end of the previous parshah was essentially directed towards Moshe's lack of faith, not in G-d, but in himself. His grand humbleness bordered on lack of self-esteem, denying his essential fate - as signified by his name - and threatening to not realize the potential that he bore within.

In one verse, all of the rebuke is present in the opening verse to this parshah, and also G-d's change to compassion is apparent, appreciating Moshe's humble spirit as well. So Rashi is explaining in the words "I didn't send you for nothing" to both answer Moshe's question of "Why did You send me?" and emphasize that the great potential that Moshe carries in him was not created in vain, and should be utilized to its fullest.

Throughout our own lives we constantly question our purpose or the purpose of the predicaments that we find ourselves in. Even in these trying and dark moments, where we feel we can't go forward or can't get out of these places, we have to look at ourselves and realize that we were created with an amazing potential that is carried within, and at these moments, our most challenging moments, it is not for us to question our existence but to tap that inner potential and realize our destiny.

Shmot - Darkest Before the Dawn

'O L-rd, why do You mistreat Your people? Why did You send me? As soon as I came to Pharaoh to speak in Your name, he made things worse for these people. You have done nothing to help Your people.'
G-d said to Moshe, 'Now you will begin to see what I will do to Pharaoh. He will be forced to let them go.'

וַיָּשָׁב משֶׁה אֶל ה  וַיֹּאמַר אֲדֹנָי לָמָה הֲרֵעֹתָה לָעָם הַזֶּה לָמָּה זֶּה שְׁלַחְתָּנִי וּמֵאָז בָּאתִי אֶל פַּרְעֹה לְדַבֵּר בִּשְׁמֶךָ הֵרַע לָעָם הַזֶּה וְהַצֵּל לֹא הִצַּלְתָּ אֶת עַמֶּךָ וַיֹּאמֶר ה אֶל משֶׁה עַתָּה תִרְאֶה אֲשֶׁר אֶעֱשֶׂה לְפַרְעֹה כִּי בְיָד חֲזָקָה יְשַׁלְּחֵם וּבְיָד חֲזָקָה יְגָרְשֵׁם מֵאַרְצוֹ

(Shmot 5:22 - 6:1)

Moshe shows his frustration and disappointment after his initial confrontation with Pharaoh. Not only did Pharaoh not give any regard to Moshe's request to let the slaves leave and sacrifice to G-d in the desert, but even worse, Pharaoh then made the work of the Hebrews even harder, by no longer providing straw for bricks, requiring the Hebrews to gather their own straw (Shmot 5:1-7).

In the verses at hand, from the end of the parsha, we see that Moshe questions G-d on two counts: why allow the Jewish people to be mistreated, and why was Moshe sent as the primary representative. In responding, G-d says "Now you will begin to see what I will do to Pharaoh" as opposed to just 'You will begin to see what I will do to Pharaoh'

Why Now
What is the significance of Moshe's questions? Would it not have been enough to just question the treatment of the Jewish People, and why does G-d respond by starting with the word 'Now'? How does Moshe's questions reflect on his level of faith, especially with the injunctions and directives handed down directly from G-d, does this show a weakness in faith?

Rashi notes the exchange that occurs in these verses and comments, "He questions [G-d's] character, unlike Avraham, "G-d said to Avraham, 'Do not be troubled because of the boy and your slave. Do everything that Sarah tells you. It is through Isaac that you will gain posterity.'" (Breisheit 21:12) and after that G-d said "'Take your son, the only one you love - Isaac - and go away to the Moriah area. Bring him as an all-burnt offering on one of the mountains that I will designate to you.'" (Breisheit 22:2). Avraham did not consider questioning G-d's character. Therefore the verse "Now you will begin to see what I will do to Pharaoh" is coming to describe what Moshe will see done to Pharaoh and that he will not see what will be done to the kings of the 7 nations when Am Yisrael conquers the land of Caanaan."

Rashi illuminates these questions, yet in a cryptic way. He starkly contrasts the unfailing faith of Avraham to the seeming hesitancy of Moshe, but how does the plight of the 7 nations at the hands of Am Yisrael answer the issue of using the word 'Now'?

Moshe's Mission
The Siftei Chachmim expands on Rashi's points, noting that this encounter follows Moshe's earlier assertions to G-d, questioning his own suitability for confronting Pharaoh and for conveying the word of G-d to the Jewish people (Shmot 4:1). 
"If Moshe would not have said 'Why did You send me?' and only said 'why do You mistreat Your people?' this would not have angered G-d.
"Rather, Moshe seemed to make everything dependent on whether his mission was worthwhile or just for nothing and was embarrassed to think his mission was seemingly meaningless. Otherwise he wouldn't have appeared to question the character of G-d."

This clarifies the situation and Rashi by adding that G-d was angry as a result of Moshe's questions. But what was making Him angry and  how did He express his anger. It is almost like the conversation between G-d and Moshe is much longer and more involved and the Torah has only showed the highlights.


The Kli Yakar expands on Moshe's concern about his part in the mission. "At least if his mission was just  meaningless, then  it shouldn't be harmful. But that is exactly what Moshe saw, that out of his own actions the conditions for the Jewish People got worse. And Moshe could have thought to himself 'Maybe I was the cause of all this, since representatives sent to Pharaoh had a heavy mouth and language like me and this what angered Pharaoh even more. This is why Moshe asks 'Why did You send me?' or in other words what was the point of sending me.

The Plight of the 7 Nations
This shows the concerns, doubts and fears of Moshe. The Gemara that Rashi referenced brings in the missing pieces and fills out the dialog.

Sanhedrin 111A

And for this Moses was punished, as he said, 'As soon as I came to Pharaoh to speak in Your name, he made things worse for these people. You have done nothing to help Your people.'
The Holy One, blessed be He, said to him, ‘Alas for those who are gone and no more to be found! For how many times did I reveal Myself to Abraham, Isaac, and Jacob by the name of El Shad-dai, and they did not question my character, nor say to Me, What is Your name?
'I said to Abraham, Arise, walk through the land in the length of it, and in the breadth of it,’ for I will give it to you: yet when he sought a place to bury Sarah, he did not find one, but had to purchase it for four hundred silver shekels; and still he did not question My character.
'I said to Isaac, Sojourn in this land, and I will be with thee, and will bless thee: yet his servants sought water to drink, and did not find it without its being disputed, as it is said, And the herdmen of Gerar did strive with Isaac's herdmen saying, The water is our's; still he did not question My character.
'I said to Jacob, The land whereon thou liest, to thee will I give it, and to thy seed: yet he sought a place to pitch his tent and did not find one until he purchased it for an hundred kesitah; nevertheless he did not question My character; nor did they say to me, What is Thy name?
'And now you say to Me, You have done nothing to help Your people.
[Therefore] "Now you will begin to see what I will do to Pharaoh." You will see the war against Pharaoh, but not the war against the thirty one kings.’
And Moses made haste, and bowed his head toward the earth, and worshiped.

This piece of Gemara clears up the situation, showing that G-d was clearly angered by this absolute lack of faith. The greatness of the patriarchs was their ability to remain faithful even when facing incredible strife and hardship in their lives. The commentators cover this Gemara and we learn here that this is the beginning of Moshe's punishment, not just at the point where he hit the rock. (Bamidbar 20:1-13). At this point Moshe's punishment is not to see the full conquering of Eretz Yisrael, but only to enter and be buried there.

Weren't the Jewish People Suffering
But wasn't Moshe's question valid. Didn't he have a point to question the negative impact his appearance before Pharaoh had on the enslaved Jewish people? This situation was entirely different than with the patriarchs. With the patriarchs, they were each given a promise from G-d, but when they themselves faced hardship, they remained steadfast. However Moshe's concern isn't about G-d keeping His promises to Moshe about Moshe's future, but Moshe's concern is how the Jews have now been affected.

The Kli Yakar addresses this side as well. He explains that "There is a well known phenomena that every day at the moment before dawn, it is the darkest darkness from all the night. And in the winter, just before the sun rises the cold worsens, but is eventually overcome by the rising sun. Since everything in the natural order feels a resistance from the opposite side that wants to nullify it. And likewise when Pharaoh worsened the conditions for the Jews he was acting out a natural force, resisting the end that was growing closer. And when the time of redemption grows close and will nullify all of the activities of Pharaoh. This is why G-d says, "Now you will begin to see what I will do to Pharaoh. He will be forced to let them go." Pharaoh was forced to release them, and so we see this miraculous action of Pharaoh intensifying the work for Am Yisrael as he senses the end.

We are not Moshe and do not have direct dialogs with G-d. Yet we can also slip in our faith, and feel like everything we are doing is for nothing, a waste. Sometimes life sends extremely difficult circumstances and challenges and we may question, is it worth it. Yet we must push forward, and remain firm in our faith and our commitment to Torah and Mitvot. For at this moment if may feel the coldest as cold can be, and may seem as dark as ever, but we don't realize that the powerful morning sun is just around the corner, waiting to push away all these troubles.

Vayahi - Tshuva and the End of Days

Yaacov called for his sons. [When they came,] he said, 'Gather in, and I will tell you what will happen in the course of time. Come together and listen, sons of Yaacov; listen to your father Yisrael.'

וַיִּקְרָא יַעֲקֹב אֶל בָּנָיו וַיֹּאמֶר הֵאָסְפוּ וְאַגִּידָה לָכֶם אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִיםהִקָּבְצוּ וְשִׁמְעוּ בְּנֵי יַעֲקֹב וְשִׁמְעוּ אֶל יִשְׂרָאֵל אֲבִיכֶם
Breisheit 49:1-2

In this parshah there is an interesting use of language.
The consecutive verses use dual terms for the same thing. First it says 'Gather in' then followed by 'Come together', why not use the same language consistently?

Dual Terms
The Kli Yakar comments on this verse. "Here the term 'Gather in' (האספו) refers to someone who is standing outside and exposed, and is gathered into the house, a place of privacy.

"But the term 'Come together' (הקבצו) describes a people that are scattered around all over and gather together at one spot, even an exposed area where many pass by."

Rashi also comments on this verse, noting the phrase 'I will tell you.'
Rashi says "Yaacov requested to reveal the end and the shechinah departed from him, and he started to say other things.[quoting the Talmud Mesechaet Pesachim 56A]"

Reveal the End
The Talmud states

Yaacov wished to reveal the ketz, the end of days, but the Shechinah (God's presence) left him. He said, 'Perhaps, G-d forbid, there is an inadequacy in my bed (offpsring) like Avraham who fathered Yishmael, or my father Yitzhak who fathered Esau. ' His sons said back to him 'Hear O Israel, the L-rd is our G-d, the L-rd is One'

Pesachim 56A

The Kli Yakar also notes this in explaining the double language used. "Thus he requested to reveal the end and it is not appropriate to reveal something so secret in public lest someone who is not honest hear this."

The Kli Yakar reads the original verses as:

"Yaacov called for his sons. [When they came,] he said, 'Gather in, and I will tell you what will happen in the course of time - at the end of time. And immediately he felt that 'the end' was closed from him. And so he diverted from the language of  'gather in' and said:
Come together and listen, sons of Yaacov;  to hear things that are not secret and can talk about in public. "

Technically this explains the significance of the change in language. The spirit that moved Yaacov to bring his sons together was no longer with him. But what was the morale significance?

When Yisrael is Worthy
The Kedushat Levi quotes the Zohar on this verse as well. But first, I think it is noteworthy to bring a little background about who the author of the Kedushat Levi was and what he was known for. The author was Reb Levi Yitzchok of Berditchev, best known as The Defender of Israel. One story they say about him (Hasidic Masters - Aryeh Kaplan page 71) "According to one anecdote his wife and family were once cruelly offended by the opponents of the Hasidism, and the latter were hailed before leaders of the community. After the matter had been investigated and the culprits were about to be sentenced, the gentle rabbi was found praying in a corner. When people leaned over to hear his words, they discovered that he was praying that G-d might forgive those who had wronged him."

His love for his fellow Jews was boundless, and he would go to incredible lengths to explain the behavior of his fellow Jew (no matter how far from observance) was another form of love of G-d. And, as shown by the story above, when he couldn't find merit in their actions, he took it upon himself to pray on their behalf, even on matters that were directed against him.

"When Yisrael is worthy, then they come together (מתקבצים) and hear an uplifted voice that announces give the dear children of Yaacov, and this is what Yaacov said to them 'Come together and listen, sons of Yaacov; listen...' The explanation of this verse is:  Listen to an uplifted voice that says to you, children of Yaacov my servent.

Doing Tshuva
And the coming together of Israel, brings the hearts of Israel together so they can do tshuva and purify the hearts of Israel.  'Listen to your father Yisrael' means that you should listen and understand the words that I am hinting to you now - the secret of the end of days, the redemption."

So that when we apply the words of the Kedushat Levi to this verse, we come away with that 'come together' is not just a technical differentiation from the previous verse, when Yaacov was ready to reveal the end, but that 'come together' is literally a directive for all of Israel to come together and become close to their fellow Jew. This language not only brings as closer to each other, but ultimately closer to the days of Moshiach.