The possuk says “,ויראו אחי יוסף כי מת אביהם” “And Yosef’s brothers saw that their father had died.” Rashi points out that the word, “ויראו “, “and [they] saw,” seems to be out of place, as at that point, Yaakov had already passed away and been buried, as the earlier psukim testify, and there was nothing new to see at that point.
Before attempting to answer this question it is important to reiterate that Yosef and his brothers, the Shivtei Kah, were on such a high spiritual level, that it would be foolish for us to think that we can really understand anything that they did or thought. It would therefore be presumptuous for us to voice an opinion about their spiritual achievements, or to postulate which one of the brothers was on a higher spiritual level. That being said, we do have permission to attempt to gain some level of understanding in the events that are recorded in the Torah. We are permitted to read the explanations that are given by the Mefarshim, and build a picture of what went on, based on their precise language.
The Sfas Emes writes that this enigmatic wording in the possuk comes to emphasize that it was only the brothers of Yosef who saw that Yaakov had passed away. Yosef, on the other hand, was on a higher spiritual level, and he saw that in truth, as Chazal tell us, Yaakov Avinu never died. We are Ma’aminim Bnei Ma’aminim, and we believe, with perfect faith, in the words of Chazal that Yaakov never died. Nevertheless, the same Gemarah asks, “Was it for naught that they eulogized him, that they embalmed him, that they buried him?” This concept is something in which we believe but have a difficult time understanding, as it certainly seems to us that he did die. Yosef however, did not need to use his Emunah in this instance, as he was on such a lofty spiritual level that this is simply what he saw. From his perspective, his father was still alive. What may seem metaphoric or esoteric to us was the reality that he saw with his eyes! From Yosef Hatzadik’s viewpoint, Yaakov Avinu had been totally immersed in spirituality his entire life. As the spiritual world is eternal, one who lives on that plane is essentially immortal.
His life’s mission of clinging and cleaving to his Creator continued in Olam Habah exactly as it had been in this word. A person who lived his life as a Ben Olam Habah does not die, he simply transcends his to his true existence - and such an elevation cannot be considered death. Yosef Hatzadik had been fortified and strengthened through the tremendously difficult tests that he had been faced with in his sojourn in the immoral and idolatrous land of Egypt. Yosef Hatzadik’s status as a Ben Olam Habah had been forged in the fire of the nisyonos he faced, as the only way to overcome such temptation was to totally elevate himself from the physical realm. As such, he reached a spiritual level that was unmatched, and his vision was purely spiritual. He did not see things the way that we do. He saw the spiritual truth as reality, so he did not see Yaakov as gone. Yosef Hatzadik passed on the ability to sanctify oneself to the state of being a Ben Olam Habah while living in this world of physicality, as a spiritual inheritance for all of Klal Yisrael, and as his progeny, we are able to disconnect from the mundane world around us and elevate ourselves to be Olam Habah’dik.
It was for this reason that Yaakov instructed that Yosef not carry his coffin. Rashi tells us that the reason was that Yosef was a king, yet this does not seem sufficient, as even a king is obligated in honoring his father. The Sfas Emes explains that Yosef was elevated above his brothers. This is deduced from the possuk ”,נתתי לך שכם אחד על אחיך” - “And I gave you Shechem, one portion more than your brothers.” The Sfas Emes explains that the word Shechem is to be understood in the context of the possuk משכמו ומעלה גבוה מכל העם , From his shoulders and upwards he [Shaul] was taller than the rest of the people,” which refers to spiritual heights. As we explained, Yosef Hatzadik had achieved a higher level of spiritual elevation than his brothers had. He was therefore referred to as a king, because he ruled over himself and his physical desires to the extent that he was a Ben Olam Habah in the most literal sense. This being the case, it would be incorrect for him to carry Yaakov Avinu’s coffin, because for Yosef, Yaakov had not died. Accordingly, we can understand the wording of the possuk וישב יוסף מצרימה הוא ואחיו וכל העולים אתו לקבור את אביו אחרי קברו את אביו - Yosef returned to Egypt, he and his brothers, and all those who had gone up with him to bury his father, after he buried his father.” The words “To bury his father,” seem unnecessary, as from the fact that they were returning after having to bury his father, it would seem obvious that the reason why they went was to bury him. We can now understand, however, that the possuk was emphasizing that all the people who had gone up with Yosef, had gone to bury Yosef’s father, as that was not the reason why Yosef himself had gone up, because, for Yosef, Yaakov Avinu had not died!
Yaakov Aveinu had lived his entire life as a Ben Olam Habah, as we see from his interaction with Pharaoh. The possuk in parshas Vayigash says that Pharaoh asked Yaakov, “כמה ימי שני חייך“, How many are the days of the years of your life.” When Yaakov answered him he chose slightly wording, saying "ימי שני מגורי שלשים ומאת שנה" , "The days of the years of my sojourns have been thirty and one hundred years.” Why did Yaakov refer to the days of his life as days of sojourn? The Malbim explains that the term “שנות חיים“, “Years of life,” implies years of success and plenty, and in regarding a Jew it can only be used in reference to years in which a person serves Hashem, as this is true life. If a person lives his life devoid of spirituality, it cannot be referred to as having lived, as only his body was alive, whereas his neshamah was dormant. Such living can be referred to as “שני מגורי” “,Years of my sojourn,” as a person travels through the physical world, but not as years of life, because without Avodas Hashem, a person is not truly alive. Pharaoh, who had no understanding of spirituality at all, asked Yaakov Avinu how many years of ‘שנות חיים ‘he had lived, because for a him, all there is to life is physicality and mundanity.
Yaakov, in his humility, answered him that if he were to ask about the days of his ‘ימי מגורי ‘,he would be able to answer that he had spent one hundred and thirty years traveling through the world. If, however, he meant to ask about the years that he had spent really living, the answer was, as it says in the continuation of the possuk, וַיֹּאמֶר יַעֲקֹב אֶל פַּרְעֹה יְמֵי שְׁנֵי מְגוּרַי שְׁלֹשִׁים וּמְאַת שָׁנָה מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי וְלֹא הִשִּׂיגוּ אֶת יְמֵי שְׁנֵי חַיֵּי אֲבֹתַי בִּימֵי מְגוּרֵיהֶם - Few and bad have been the days of my life, and they have not reached the life spans of my forefathers in the days of their sojourns.” Yaakov told him that he did not feel that he had properly used enough days of his life for real living, and he had not lived up to the example set by Avraham and Yitzchak, who had managed to utilize their lives in the proper fashion, even though they had also been beset by hardships.
Although this was Yaakov’s view of his life, the possuk tells us a different story, as our parshah begins with the words10, “ויחי יעקב בארץ מצרים “, And Yaakov lived in the land of Egypt…” This emphasizes that Yaakov did not just dwell there, he lived there, a spiritual existence the way one is intended to live. The possuk teaches us that Yaakov Avinu was able to continue his life as a Ben Olam Habah even in the spiritual wasteland of Egypt, as this was Yaakov’s essence, and as one who was so strongly connected with the world of Emes, which is eternal, Yaakov Avinu never really died.
Everyone has to view their time in this world as a sojourn, as the Chovos Halevavos teaches us that a person’s feeling during all of the years of his life must be that of a foreigner. The Chovos Halevavos also says that a person must be aware that it is impossible to have two loves in this world. One cannot have both a love for Gashmiyus as well as a love and desire for Ruchniyus. Only when a person’s heart is void of love for worldly pleasures can the love of the Ribono Shel Olam sit firmly in his heart. If a person feels like a foreigner in the world, then it will be easier for him to forgo worldly pleasures.
In Yaakov Avinu's merit, a Jew is able to remember to live his life in the true sense. Yaakov Avinu is said to have a “נחלה בלי מצרים” “ , A portion that is limitless,” because when a person lives his life focused on Avodas Hashem, the potential for growth and life is limitless. In every hardship and test we can remind ourselves of the true purpose of our descending into this world, and it can be used to further elevate us further. The Gemarah says that when the Torah promises long life it is referring to reward in the world to come, as that is real life. At the time of דרעוין רעוא , the third meal, which is the holiest time of Shabbos, one can awaken in himself the desire that lies in the heart of every Jew, to elevate himself from physicality, to do Hashem’s will, and to live as a Ben Olam Habah. May Hashem help us live Olam Habahdik in this world, and make a nachas ruach for the Creater, blessed be He. If we are not yet on the level of feeling that real life is Olam Habah, may we at least merit recognizing that all of the physicality of this world is a sham, and enjoying it is not the real purpose of our lives. May we merit establishing times for learning, both as a group and individually, and to do the will of Avinu Shebashamayim.
