The revelation that Yosef had survived and that he had also assumed a position of immense prominence, a testament to Hashem's extraordinary providence, was obviously a pivotal, even transformational, moment in the life of Yaakov Avinu. His personal response to this epiphany is obviously of paradigmatic importance given the principle of maaseh avot siman lebanim. The fact that the revelation engenders a clear transition in his identification from Yaakov to Yisrael - "...vatechi ruach Yaakov avihem" (Bereishit 45:27) "Vayomer Yisrael..." (ibid 45:28) (followed by two more Yisrael references [46:1,2], before resuming an immediate return to the Yaakov persona emphasis [46:2,5,6] and a later broader oscillation between the two names [see 46:29-30], particularly throughout Parshat Vayechi, his final legacy), especially in light of the almost total absence of the "Yisrael" moniker (with the notable exception of 43:6-10, see R' Hirsch commentary) subsequent to the loss of Yosef (37:32), further catapults the paradigmatic significance of Yisrael's reaction.
I have previously (Keriat Shema and the Reunion of Yisrael - Yosef) analyzed some of the implications of Chazal's striking view (also cited in Rashi 46:29) that Yaakov-Yisrael delayed his much anticipated, joyous reunion with Yosef until he had completed the recitation of keriyat Shema! It is equally important to examine his initial reaction to this transformational development: "Vayomer Yisrael rav, od Yosef beni chai, eilchah ve-erenu be-terem amut." While a view in the midrash (see also R' Bachya) sees the word "rav" as part of a phrase marveling at what Yosef had been able to achieve while maintaining his religious integrity despite the formidable obstacles he faced, the keriah cantillation, and the overwhelming majority of mefarshim perceived "rav" as a standalone exclamation. Yaakov simply exclaimed "rav"! What does this single terse word, somewhat jarring in this sentence structure, signify in this pivotal context that seemingly encapsulates a different, more aspirational trajectory for the bechir ha-avot? The interpretations of various classical commentators each provide important insight and perspective. Moreover, it is conceivable that the ambiguity of this surprising word choice is intentional, highlighting the validity of multiple themes pertaining to avodat Hashem.
Targum Yonaton, after chronicling numerous crucial episodes in which Yaakov previously merited extraordinary Divine intervention and salvation, emphasizes just how astonished Yaakov was at experiencing this totally unanticipated chesed. Evidently the usage of "rav" conveys a sense of overwhelming, possibly inexpressible gratitude. Rather than being jaded by his unique history of ubiquitous hashgachah, Yisrael articulates a profound hakkarat hatov that reflects his immense humility, immeasurable appreciation, and absolute subordination to Hashem. The purity of Yisrael's hakkarat ha-tov, reflective of profound personal humility and total devotion to Hashem, is truly inspiring and an impactful model.
R' Saadia Gaon, R' Bachya, Chizkuni, Malbim, and others offer an equally simple but foundational view. They render "rav" as an expression of sufficiency ("dai" or "maspik"), articulating a stark lesson in perspective. It would have been tempting to be dazzled by Yosef's position and success and by the potential implications for the future of benei Yisrael. There would be time later to contemplate and appreciate this dimension of Divine providence. Yet, in the moment, processing the revelation, these calculations would have been obscene. As a corrective rejoinder to the information that Yosef had not only survived, but was also the ruler of Egypt (45:26 "od Yosef chai vechi hu moshel be'eretz Mitzrayim"), Yisrael succinctly declared "rav", "od Yosef beni chai", asserting with absolute emotional and moral clarity that the significance of Yosef's preeminence was completely eclipsed by his mere survival. Yisrael's idealistic and unequivocal posture, even as he was processing an unimaginable and incredibly complex new reality bespeaks of the exceptional perspective he embodied as tiferet, the bechir ha-avot, Yisrael. [In his Haamek Davar, Netziv, too, interprets "rav" as "dai", and as a statement of perspective and principle, though he posits that Yaakov was grappling with a different conundrum, weighing his halachic obligations to remain in Eretz Yisrael in light of his potentially renewed personal relationship with Yosef, initially leading him to conclude that a visit would suffice.]
The most ubiquitous interpretation of "rav" is also the most intriguing. Unklelos ("sagi li chedvah"), Ibn Ezra, and Rashi ("od simchah ve-chedvah") identify the ambiguous "rav"- abundance with joy! [Netziv posits that the word "vatechi" (in 45:27) already connotes a pivot to a state of joy.] On one level, this emphasis can be attributed to the return of Yaakov-Yisrael's prophetic capacity. Rashi (45:27), citing the midrash, notes that Yaakov appears to have been deprived of prophetic experiences in the aftermath of the profound suffering incurred by evel Yosef. Radak stresses the absence of simchah, a prerequisite for prophecy according to the passage in massechet Shabbat (30b) in this context (though he himself understood "rav" somewhat differently). It is conceivable that those who interpret "rav" as joy perceive it as Yisrael's personal reaction to the return of this crucial dimension of his spiritual stature.
Moreover, Chazal continuously emphasize the distress and suffering that singularly characterized Yaakov's life. In the beginning of Vayeshev (36:1), they note "bikesh Yaakov leishev be-shalvah kaftzah alav rogzo shel Yosef". In his initial meeting with Pharoh (47:9), Yaakov describes his challenging and difficult life - "...me'at ve-raim hayu sheni chayay...". Chazal project (see also Ha-ketav ve-ha-Kabalah's discussion of , "...veYosef yasim yado al einecha" (46:4)) that the last seventeen years of Yaakov's life, reunited with Yosef, was an intensely joyous era that counteracted the previous seventeen years of deep gloom initiated by mechirat Yosef. In this respect, the focus on "rav" as simchah marks an important new phase and a crucial corrective in his life.
However, the terseness of this usage, and the very determination that ultimate abundance -"rav" - refers to joy implies a factor that transcends a mere functional role - the facilitation of nevuah, or the balancing out of a life of extreme stress and obstacles. Yisrael, in this expression of joy as overflow, as a maximalist personal-religious experience, possibly formulated simchah as an inherent dimension of avodat Hashem, albeit one that also justifies the urgency of cultivating simchah in a balanced halachic life and undergirds its indispensable role as a prerequisite for prophecy. Indeed, theme of "ivdu et Hashem besimchah", alongside "ivdu et Hashem beyirah", and the integration of "gilu bereadah" is axiomatic in halachic life. Rambam (end of Hilchot Lulav) crystalizes this theme, as does R' Aaron ha-Kohen mi-Lunel (Orchot Chayim, end of Hilchot Kiddushin, p. 69, the commentary on the berachah achritah of sheva berachot - "asher bara sason ve-simchah". He states: "ki kevod Hashem be-simchat nefesh kedai shetihiyeh muchenet lekabel mei'hodo. Ki hayagon sotem mekorei hanefesh, vehi mechizah mafseket beinah levein Elokehah".)
Finally, the balance of tza'ar and simchah specifically in the personal history of Yaakov, that also embodies the national destiny of Yisrael, is a compelling theme that justifies this terse crystallization, this succinct encapsulation of the paradigmatic shift in Yaakov-Yisrael's trajectory. It is surely no coincidence that Yaakov-Yisrael, the bechir ha-avot who embodies the integrative quality of tiferet experienced the most turbulent and wide-ranging experiences of all of our avot. His paradigmatic life demonstrates that avodat Hashem addresses all circumstances, that it can and must be foundational to all dimensions of life. Indeed, the usage of "rav" subtly but powerfully articulates precisely the capacity and aspiration for comprehensive avodat Hashem, irrespective of the challenge or obstacle. By declaring "rav" upon reflecting on "od Yosef beni chai", undoubtedly referencing pure hakkarat hatov, emphasizing the priority of Yosef's very survival over his preeminent status, certainly also referring to a renewed capacity for simhah in avodat Hashem despite the devastating travails that had rendered his Yisrael persona and that dimension of spirituality dormant for such an extensive period, Yaakov-Yisrael, asserted the absolute comprehensiveness of Torah life and underscored the rejuvenation of Yisrael.
The capacity to integrate a comprehensive range in avodat Hashem, to deeply appreciate hashgachat Hashem with proper perspective and a keen sense of ikkar ve-tafel, and even to abruptly pivot from tza'ar to simchah is axiomatic in Torah life. We just concluded the joyous celebration of Chanukah. According to Rambam (Hilchot Chanukah 3:3 - his rendering of "yom tov" in Shabbat 21b as "simchah") these days of "simchah" counteracted days of profound oppression (3:1 - "vetzar lachem le-Yisrael meod mipneihem", and Bamidbar 10:9-10). Rambam (Hilchot Avel 1:1) introduces the laws of mourning by emphasizing this range, noting the comment of the Yerushalmi that Moshe Rabbeinu instituted both the seven day mourning period and the seven day celebration of marriages. [See, also, Sefer haMitzvot, no. 59, and the comment of Magid Mishnah, Hilchos Taanit 1:1]. Even as we are presently appropriately transfixed by and ensconced in the trials and sorrow of war, it is important that we anticipate a more joyous future, in which, like Yisrael before us, we can proudly proclaim and celebrate "rav", in its manifold meanings.