Yoseif and the Other Brothers in the Brochos
Yaakov Avinu gives final words to his sons. Regarding the condemnation of Shimon and Levi for their violence, there are different views as to whether their aggressive intentions against Yoseif were included. Rashi says that Yaakov knew about their plans, apparently through Ruach Hakodesh. Yaakov lauds Yehuda. According to Rashi, in addition to praising Yehuda for admitting the truth regarding Tamar — which saved her life and the lives of her sons — Yaakov praises him for sparing Yoseif’s life.
The Maharal explains that Yaakov had suspected that Yehuda had killed Yoseif. Yehuda was meant to sire the lineage of monarchy. Yoseif’s dreams that he would rule over the brothers might very well have aroused Yehuda’s anger. Now that it became known to Yaakov that Yehuda had said, “What profit is there if we kill our brother and cover his blood? …Our hand should not be against him, he is our brother, our flesh…” (37:26-27) This was additional reason to praise Yehuda.
The Maharal writes that Yehuda’s admission that he was the father of Tamar’s children brought him great embarrassment. Yet, in doing so, he saved not three lives, but four — he saved himself as well (for not causing the deaths of innocents).
Rav Yechiel Michel Feinstein compares Yehuda’s admission to that of Dovid Hamelech in the ma’aseh of Bas Sheva. Immediately, as Dovid was reproached, he admitted responsibility. This is malchus — adhering to the truth at all costs, and judging oneself
honestly.
Rashi, following Targum Yonason, addresses both subjects (Tamar and Yoseif) together. “From the death of Yoseif my son, you removed yourself, and you spared the judgment of Tamar.”
Rav Feinstein also quotes Medrash Rabbah (98:3): “From the (impending) death of Yoseif you raised yourself, and from the (imminent) death of Tamar you elevated yourself.” Through these possible disasters you became greater. Therefore, Yaakov continues: “the scepter shall not leave Yehuda.” Malchus involves taking a regrettable situation, as the story of Tamar, and making something great out of it.
Impetuosity
Yaakov chastised Reuven for being impetuous. Rav Moshe Shternbuch explains that decisions should be made calmly. Don’t decide on the spot; rather, think it over and get the advice of Gedolim. (Sh”ut HaRashba.) So we see with Pinchus, who checked with Moshe Rebbenu before he acted. An act of zealotry must be done calmly and with great counsel.
The Zealousness of Levi — Birkas Kohanim
Yaakov said regarding Shimon and Levi, “Let their anger be cursed.” The Ibn Ezra writes, “He cursed their anger, but brocha is the opposite of curse.” Hence, the Kohanim — a division of Levi, are given the mitzva of Benching Klal Yisrael.
The Birkas Hamitzva (of Birkas Kohanim) concludes “B’ahava” –with love; the Kohein unites klal yisrael in simcha with brochos of love. The Brochos come from Kohein, but there cannot be any sina between the Kohanim and the people in order to give birchos kohanim. (Zohar, cited by Magein Avrohom OC 128:18). The Rama (in a controversial ruling — OC 128:44), says that since the Birkas Kohanim must be said b’simcha, therefore, the Ashkenazim in chutz l’aretz only say Birkas Kohanim at Mussaf of Yom Tov.
Hope at All Times
L’shuascha Kivisi Hashem (49:18) — the connection between hope, tefila and bitachon. Here, Yaakov sees that Shimshon, from Don, is going to be in a difficult predicament. Blinded, led into the Plishtim’s gathering in a fortress, Shimshon pleads that Hashem help him one more time as he destroys the structure.
Kaveh el Hashem, chazak v’ya’ametz libecha, v’kaveh el Hashem. Litteraly kaveh means hope, but Chazel see from this verse that if one’s tefila is not answered, that he should daven again. Don’t give up hope! Sarah Imeinu was chastised when she laughed in her heart — Hashem can do anything… Never give up hope. Tefila has to do with hope and bitachon — we are certain about Hashem’s ultimate power.