Vayeshev Selections From Rabbi Baruch Epstein

PARSHAS VAYESHEV SELECTIONS

From Rabbi Baruch HaLevi Epstein

THE PIT WAS EMPTY AND NOT EMPTY

:‫מים‬ ָ ‫אין בו‬ ֵ ‫רק‬ ֵ ‫הבור‬ ַ ְ ‫רה ו‬ ָ ‫ב‬ ֹ ַ‫אתו ה‬ ֹ ‫לכו‬ ִ ‫ש‬ ְ ַ ‫חהו ו ַי‬ ֻ ‫ק‬ ָ ִ ‫ כד ו ַי‬,‫בראשית לז‬ ‫א דרש רב נתן בר מניומי משמיה דרב תנחום מאי דכתיב‬/‫שבת דף כב‬ ‫והבור רק אין בו מים ממשמע שנא' והבור רק איני יודע שאין בו מים‬ ‫אלא מה ת"ל אין בו מים מים אין בו אבל נחשים ועקרבים יש בו‬

The fact that Yosef was saved from the pit full of snakes and scorpions (and did not die) was a miracle. It has to be that Reuven and the brothers did not know that the pit contained dangerous snakes and scorpions. Usually, a person that goes into such a pit is considered “dead” that the Rabbis permitted his wife to remarry. Reuven did not know, since he used the ploy to put Yosef into a pit, in order to save him later. Also, if the brothers had known that the big miracle had occurred for Yosef (being saved from such a danger), they would not have continued to act callously and sell him to the Midyanim. For one learns from the evil Nevuchadnezer, that after the miraculous survival of Chananya, Mishael and Azaryah, even he had thoughts of Teshuvah. And the brothers could not see what was in the pit. In Mishniyos Tamid, the term ‫ השלכה‬is used in reference to something that contains over 20 amos. As we have seen from the laws of the Chanukah lights, and a Succah, something past 20 amos is not considered within normal eyesight.

THE GOING UP OF YEHUDAH

‫תה ל ָֹגז‬ ָ ָ ‫מנ‬ ְ ִ‫לה ת‬ ֶ ‫ע‬ ֹ ְ ‫מיך‬ ִ ‫ח‬ ָ ‫נה‬ ֵ ִ‫מר ה‬ ֹ ‫לא‬ ֵ ‫מר‬ ָ ָ‫גד ל ְת‬ ַ ֻ ‫ יג ו ַי‬,‫בראשית לח‬ :‫צאנו‬ ֹ

‫א כתיב וירד שמשון תמנתה וכתיב הנה חמיך עולה‬/‫מסכת סוטה דף י‬ ‫תמנתה א"ר אלעזר שמשון שנתגנה בה כתיב ביה ירידה יהודה שנתעלה‬ ‫בה כתיב ביה עליה‬ The Gemara and Rashi indicate that the Aliyah (going up) in the verse refers to Yehudah, that from this incident children were born to him that lead to kings and prophets. However, the Yerushalmi says the verse refers to Tamar who went to do this act for the sake of Heaven. She was fulfilling the concept of yibum (the opposite of the intent of Shimshon).

EXTENT OF CONCEPT NOT TO EMBARRASS ANOTHER IN PUBLIC

‫איש‬ ִ ְ ‫מר ל‬ ֹ ‫לא‬ ֵ ָ‫מיה‬ ִ ‫ח‬ ָ -‫אל‬ ֶ ‫חה‬ ָ ְ ‫של‬ ָ ‫היא‬ ִ ְ ‫צאת ו‬ ֵ ‫הוא מו‬ ִ ‫ כה‬,‫בראשית לח‬ ‫לים‬ ִ ‫תי‬ ִ ְ‫מת ו ְהַפ‬ ֶ ֶ‫חת‬ ֹ ַ‫מי ה‬ ִ ְ ‫נא ל‬ ָ -‫כר‬ ֶ ַ‫מר ה‬ ֶ ‫תא‬ ֹ ַ ‫רה ו‬ ָ ָ‫כי ה‬ ִ ‫לה לו אֹנ‬ ֶ ֵ‫א‬-‫שר‬ ֶ ֲ‫א‬ :‫לה‬ ֶ ֵ‫טה הָא‬ ֶ ‫מ‬ ַ ַ‫ו ְה‬

‫ב‬/‫מסכת סוטה דף י‬ ‫נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חבירו ברבים מנלן‬ ‫מתמר‬ www.parshapages.com

PARSHAS VAYESHEV SELECTIONS

From Rabbi Baruch HaLevi Epstein Clearly if Yehudah had not spoken, then Tamar would have accepted the death penalty. The reason is that three go down to Gehinom and don’t return. And one of the three is someone who embarrasses another person in public, which Tamar did not wish to do. Tosfos asks why is this not considered together with the three instances that a person lets themselves be killed rather than transgress. Tosfos answers that we only count transgressions that are from the Torah. But Rabbi Epstein says that the phrase “is that it is better” indicates that this is not obligatory. Rather this is proper thing to do beyond the letter of the law. But if one does not conduct oneself in such a manner that person is not considered a Rasha, and, thus, is not transgressing.

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PARSHAS VAYESHEV SELECTIONS

From Rabbi Baruch HaLevi Epstein

‫חיו‬ ָ ֶ‫א‬-‫אל‬ ֶ ְ ‫ביו ו‬ ִ ‫א‬-‫אל‬ ֶ ‫פר‬ ֵ ‫ס‬ ַ ְ ‫ י ו ַי‬,‫בראשית לז‬ The first dream Yosef did not tell his father, but only to his brothers, whereas the second dream he told to everyone. The purpose of the first dream was told for the explanation that followed it, and was only intended for the brothers that in the future they would bow to Yosef when buying the produce in Egypt. However, the second dream indicated that all would come to Yosef, including his father.

‫שלום‬ ְ -‫את‬ ֶ ְ ‫חיך ָ ו‬ ֶ ‫שלום א‬ ְ -‫את‬ ֶ ‫אה‬ ֵ ְ ‫נא ר‬ ָ -‫ך‬ ְ ֶ ‫מר לו ל‬ ֶ ‫ יד ו ַֹיא‬,‫בראשית לז‬ ‫בר‬ ָ ‫ד‬ ָ ‫ני‬ ִ ֵ ‫שב‬ ִ ֲ‫צאן ו ַה‬ ֹ ַ‫ה‬ Why so many words? Yaacov commanded Yosef to go and see the brothers and report on the three matters (brought earlier by Rashi) that Yosef had brought as complaints concerning his brothers. Complaint Against the Brothers Current Verse

‫שלום‬ ְ -‫את‬ ֶ ‫אה‬ ֵ ְ‫ר‬ ָ ‫חיך‬ ֶ ‫א‬ ‫צאן‬ ֹ ַ‫שלום ה‬ ְ -‫את‬ ֶ ְ‫ו‬ ‫בר‬ ָ ‫ד‬ ָ ‫ני‬ ִ ֵ ‫שב‬ ִ ֲ‫ו ַה‬

Lack of peace between the brothers (taunting the brothers from Bilhah and Zilpah) Eating a limb from a live animal Illicit relationships (‫ דבר‬a euphemism for this)

‫בר‬ ָ ‫ד‬ ָ ‫ני‬ ִ ֵ ‫שב‬ ִ ֲ‫ יד ו ַה‬,‫בראשית לז‬ Yaacov is sending Yosef on a mission, so that includes the concept of returning and reporting on the matter. Why does the directive contain the extra word ‫( השבני‬which seems obvious)? Possibly, as written in the Medrosh, Yaacov wishes to give to Yosef the merit of the mitzvah of Kibud Av, so that Yosef becomes a “Shliach Mitzvah” and is protected against dangers of the journey. However, this only helps in the journey going to a place to fulfill the mitzvah, but not during the return. Therefore, Yaacov added the word in order to also make the return journey also subject to the mitzvah of Kibud Av. In the end, Yosef was subject to danger through being sold and entering servitude in Egypt. Thus, we now understand the concept that Shchem is considered “a place prepared for misfortune.” Thus, Shchem becomes a dangerous place and the protection by being a “Shliach Mitzvah” does not assist when one enters a place of danger (a person is obligated to not enter such places).

‫אן‬ ֵ ‫מ‬ ָ ְ ‫ ח ו ַי‬,‫בראשית לט‬ The “Taam” (trop) on this word is a ‫שלשלת‬, a note that has the sound repeated three times. This alludes to the statement in Yuma 35, that Yosef refused the wife of Potipher three times. She said that if Yosef refused then he would be sent to prison, and Yosef refused. She said that if he refused then his body would be subject to suffering, and still Yosef refused. Finally, she said if he refused, then his eyes would be put out, and yet Yosef refused a third time. This is one case in which the “trop” assists in understanding of the Torah. www.parshapages.com

PARSHAS VAYESHEV SELECTIONS

From Rabbi Baruch HaLevi Epstein

‫)והחזירנו בתשובה שלמה )שמונה עשרה‬ From Parshas VaYeshev (Yaacov’s commands to his sons) we learn the concept that all is in the hands of Heaven except the fear of Heaven. Thus, it would appear that one does not request the assistance of Heaven in matters referring to the fear of Heaven, such as Teshuvah. Perhaps we can understand this concept according to the Gemara (Yoma 38b) that the one that approaches to become tahor, then Heaven would assist that person. Thus, in our prayers we are requesting that when we awaken in ourselves to begin to do Teshuvah, Heaven should assist us in the process. We might see this implication from the wording that we request Heaven’s help for a complete Teshuvah but not for assistance to begin. We are the only ones capable of starting the process. According to this understanding, we might be able to understand a mishnah in the end of Taharos, that in the future HaShem would give an inheritance to each Tzadik of 310 (‫ )שי‬worlds. No explanation is provided of the selection of this number. If we say HaShem provided the 613 mitzvos from the Torah and 7 special mitzvos from the Rabbis, totaling 620 mitzvos. Thus, according to the above concept that in every Mitzvah we start the process and HaShem assists in the completion, then a Tzadik that does all 620 mitzvos receives a reward for the portion (one-half of 620 = 310).

‫שים שלום‬ A difference exists between giving (‫ )נתינה‬and placing (‫)שימה‬. The word ‫ נתינה‬indicates extending from one place to another known place in whatever fashion. Whereas, ‫ שימה‬indicates placement with direct intention into a prepared and guarded place. The source of the difference in words is based on the Gemara (Temurah 34a) regarding the verse in the matter of the removal of the ashes from where piled on the Altar, ‫ושמו אצל המזבח‬. The Gemara explains that the concept was ‫ושמו‬, with ease, ‫ושמו‬, and not spread out, which means that it should be placed easily and not with quickness and not spread out. On the other hand there is another Gemara (Gitin 77a), regarding one who throws a Get to his wife. When the wife is in the middle of the house, or in the middle of a courtyard or into the bowl in front of her, in such cases the wife is divorced. The Gemara asks why she was divorced even though the Get was not actually placed into her hands, only into her possession (since the Torah says into her hand ‫)בידו‬. The Gemara learns this is effective since the verse says ‫ונתן‬, in whatever manner the Get was transferred to the wife’s possession was effective. The intention of this Gemara was that if the Torah meant to limit the placement of the Get only into her hands, then the verse would have used the word ‫ שימה‬and not used the word ‫נתן‬. The word ‫ יד‬includes the concept of possession (like the use of the word in Parshas VaYeshev ‫ )ויצברו בר תחת יד פרעה‬which would be limited by ‫ שימה‬or expanded by the word ‫נתן‬. Now we can explain the words ‫שים שלום‬. Shalom is a general concept which can indicate a non-specific peace (lack of fighting), spread out and not effective on a specific place (like the indications of the word ‫)נתן‬. However, the peace that we all seek and pray for, is a specific peace that exists not from a lack of fighting, but exists directly between people and in specific places (like the indications of the word ‫)שימה‬. www.parshapages.com