Brothers Sent Specifically the “Coat of many Colors”

It is written [Breishis 37:32]: And they sent the coat of many colors, and they brought it to their father; and said: “This have we found. Know now whether it is your son's coat or not.”

The question is asked: Why did the brothers feel the necessity to destroy specifically his fine woolen coat; this was a very special garment and valuable? Why didn’t they rip one of Yosef’s other garments and send it to their father?

The simple answer would be that Yaakov would not recognize Yosef’s other garments; it was the special garment that he gave to Yosef that he would indeed recognize.

Rabbi Aharon Kroll offers another answer based on our Gemora. The Mishna had stated: One may only testify to the identity of a dead man on the basis of the face with the nose, even though there are identifying marks on his body and on his garments. The Gemora explains that we cannot rely on the identifying marks of his garments because we are concerned that the clothes may be borrowed.

Accordingly, one may ask: How could Yaakov be certain that Yosef was killed based on the blood found on Yosef’s clothing; perhaps someone had borrowed Yosef’s garments?

The Be’er Heitev (E”H, 17, 71) cites from the Ra’anach that if it is customary for only one person in the community to wear a certain garment, we do not take “borrowing” into consideration.

The Keli Yakar explains that the k’sones passim that Yaakov gave to Yosef represented the firstborn right that Yaakov took away from Reuven and granted to Yosef. The service in the Beis HaMikdosh required that the Kohen would wear special clothing, and Yosef was given this garment as a sign of honor and glory. This coat was obviously worn only by Yosef, and he would never lend it out.

This explains why the brothers sent to their father Yaakov the fine woolen coat of many colors, and not any other of Yosef’s garments. Yaakov would recognize that this was Yosef’s coat, and only he would be wearing it. This was a clear indicator that Yosef was indeed devoured.

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YAAKOV’S ACQUISITION OF CATTLE

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It is written [Breishis 30:43] regarding Yaakov Avinu: And the man increased exceedingly, and had large flocks (sheep), and maid-servants and men-servants, and camels and donkeys. It is not mentioned in the Torah that Yaakov had cattle. Why not? We see that Yaakov sent to Esav cattle, as it is written [ibid, 32:6]: And I have oxen, and donkeys and flocks, and men-servants and maid-servants; and I have sent to tell my lord, that I may find favor in your sight. A few verses later, we also see that Yaakov had cattle. It is written [ibid, v. 8]: And he divided the people that were with him, and the flocks, and the herds, and the camels, into two camps. Yaakov sent cattle to Esav, as it is written later in the same Perek. Perhaps one can answer that Yaakov acquired the cattle afterwards; if so, the question may be asked: Why didn’t he acquire cattle beforehand?

The Gemora in Yevamos (16a) relates the following incident: Yonasan the son of Hurkenas met Rabbi Akiva. He questioned him and silenced him. He asked him, “Are you the Akiva whose name is known from one end of the world to the other? You are fortunate indeed to have merited such a name, but you have not yet reached the level of an oxherd.” Rabbi Akiva replied (with humility), “I have not even reached the level of shepherds.”

It is evident from here that it is more difficult to be an oxherd than a shepherd. One does not need to be so careful when watching sheep – he has to watch that the sheep do not graze in other people’s fields. When one is watching cattle, he must be concerned that the cattle do not damage other animals or people. This is not a simple task, as the Gemora states: Rav Papa says that the half damages that an ox-owner is required to pay if his animal gores are regarded as a compensation payment, for an ordinary ox is not considered guarded in respect to these types of ‘abnormal’ damages and the owner should really be liable to pay completely for its damages. The Torah had compassion on him since his ox was not yet warned (three times) and ruled that he is only required to pay for half the damage (hence the half damages that he does pay is considered compensation).

If one takes the animals that he is entrusted to watch into a desert, a place where there are no private fields, watching sheep there is almost effortless; he does not need to be cautious at all. However, he still must be vigilant in his guarding of the cattle, lest they damage other animals or people, for it is common for there to be other animals and people in a desert.

Yaakov did not want to watch Lavan’s cattle, for he was worried that the cattle will cause damage and Lavan would not be willing to pay for the damages. He was able to tell Lavan that he does not posses the expertise necessary to watch cattle. This excuse was only possible if he did not have cattle of his own. He did not acquire cattle until after he departed Lavan’s house, for now, if his cattle would damage, he would be liable, and he would certainly compensate anyone for any damages cause by his animals. (Igrah d’kallah)

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Conceived First or Born first; Who is the Firstborn?

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The Gemora (Kiddushin 68) states: We have learned that kiddushin does take effect with women that are forbidden merely by a negative commandment. It is written [Devarim 21:15]: If a man has two wives, one beloved, and the other loathed. The Gemora asks: Is there a beloved or loathed wife before Hashem? Rather, the Torah is referring to their marriage. Beloved means that he is married to a permitted woman and loathed means that he is married to a prohibited woman and nevertheless, the Torah states regarding them “If a man has two wives.” We derive from here that if a man marries a woman that is forbidden to him merely by a negative commandment, the Torah recognizes and validates the marriage.

The verse mentioned above continues and states that if the loathed wife becomes the mother of the man’s firstborn son, the father is forbidden to deny that son the right to the double portion and give it instead to the son from the beloved wife.

How can the Torah refer to one of the wives as “a loathed one”? Why would it enter our mind that the father can deprive the son of the loathed one if he in fact is the firstborn? It would seem from the order of the words in the verse that the son of the beloved woman was actually born first.

The following explanation is written in the name of the Gr”a. The Torah is referring to a case where a man divorced a woman and that is why she is called “the loathed one.” He married another woman soon afterwards. His present wife gave birth to a son seven months after the marriage. The divorced woman gave birth to a son after nine months. One might think that the double portion designated for the firstborn should go to the son of the beloved woman because he was born first; the Torah teaches us that this is not the case. Since the son of the loathed woman was conceived first, by rights, he is deserving of the double portion. This is what the Torah means when it says “for he is the first-fruits of his strength.”

There are those (the Netziv) who question if the Gr”a ever said this. One of the questions that they ask is from Rashi in Bereishis (25:26), who writes from a Medrash: The interpretation is in accordance to its simple meaning: Yaakov held onto Esav’s heel lawfully, to restrain him. Yaakov was formed from the first drop and Esav from the second. We can learn from a tube that has a narrow opening. If one would insert two stones into it, one after the other, the one that entered first will emerge last, and the one that entered last will emerge first. The result is that Esav, who was formed last, emerged first, and Yaakov, who was formed first emerged last, and Yaakov came to restrain him so that he should be the first to be born as he was the first to be formed, and he would open her womb and take the birthright by law.

According to the Gr”a, this leaves us with a question: If Yaakov was the true firstborn, why was it necessary for him to purchase the birthright from Esav?

The Kli Chemda differentiates between the birthright for inheritance, which is related to the time of conception (since it is based on a relationship with the father) and between the rights to serve in the Beis Hamikdosh, which is dependent on the time of birth. This is what Yaakov wished to purchase from Esav.

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Yaakov's Altar (this week's Parshah)

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It is written [Breishis 28:18]: And Yaakov arose early in the morning, and he took the stone that he had placed at his head, and he set it up as a monument, and he poured oil on top of it.

The Chasam sofer asks: The Gemora in Zevachim (116a) states: Anything used by a common person becomes forbidden to be used for the High! Once Yaakov used these stones for his head, how could he have used them afterwards to build an Altar?

He answers: the Yalkut (119) states that these stones were the stones from Noach’s altar, and it was also the stones used for Akeidas Yitzchak. The Zayis Raanaan asks: How could Yaakov use these stones to lie upon; he should be guilty of me’ilah in hekdesh!? Firstly, he answers that he did not actually use the stones, but rather, he placed them around him as a protection. Accordingly, we can use this to answer the original question. Yaakov could use these stones to build a monument, for he never actually used them for his personal needs.

The Zayis Raanaan offers an alternative answer to his question. Yaakov used these stones to lie upon even though they were hekdesh because he was in dangerous situation. He needed the stones to protect him from the wild animals. Accordingly, the first question returns. How could he then use these stones to build an altar, if these stones were actually used for his personal needs? He answers based upon our Gemora, which states that if one knowingly uses hekdesh for his own personal needs, the hekdesh does not become deconsecrated. Consequently, Yaakov was permitted to use these stones for an altar, for his deliberate usage of the stones beforehand did not deconsecrate them.

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Esav the Apostate

Rabbi Chiya bar Avin said in the name of Rabbi Yochanan that an idolater inherits his father according to Torah law! This is apparent from the verse, “For an inheritance to Esav I gave Mount Seir.”

The Gemora asks: Perhaps an apostate Jew, suchas Esav, is different (and this law does not apply to a genuine gentile)?

The Gemora answers: Rather, the proof is from the verse, “For to the children of Lot I gave Ar as an inheritance.”

Rabbeinu Bachye writes that Esav was considered an apostate because he was the child of the Forefathers, but yet, he did not follow in their path.

Reb Tzadok HaKohen writes that he was regarded as an apostate because he was not circumcised. Although the Chasam Sofer (responsa Y”D 245) writes that this was because he was red (Admoni) and that exempted him from performing this mitzvah (on account of the danger), this argument can be rejected because before the Giving of the torah, there was no commandment of “You shall live by the mitzvos,” and therefore, even though there was a health concern, he still would have been obligated to be circumcised.

In the sefer Torascha Shashuay, he explains why Yaakov was allowed to say, “I am Esav, your first-born” based upon the fact that Esav was an apostate. Accordingly, it would have been forbidden for Yitzchak to eat from Esav’s shechitah. The halachah is that one is permitted to lie in order to prevent someone else from transgressing a prohibition. If one is allowed to lie for the sake of peace, he certainly can lie to protect someone from sinning!

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Neder like a Bamah

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The Sefas Emes and Noam Elimelech teach us that the word neder, vow is related to the word dira, dwelling. What does an oath have to do with a dwelling?

Reb Chaim from Divrei Chaim cites the Shem m’Shmuel who questions the entire essence of nedarim: How is it that a person has the power through his verbal declaration to create prohibitions (in the case of nidrei bituei) and create a status of hekdesh (nidrei hekdesh)? This power goes so far that the Gemora is uncertain whether the object of a neder is subject to the laws of me’ilah for violating a neder!

He suggests the following: In essence no new kedushah is being created. The concept of neder is a recognition that beyond what meets the eye, there is a level of kedushah already inherent in the reality around us - the Shechinah already dwells immanently in the world.

Sefas Emes notes that the first person in the Torah to take a neder is Yaakov Avinu. While the other Avos revealed Hashem’s presence as similar to a mountain or a field, Chazal tell us that Yaakov revealed Hashem’s presence as the bayis, a dwelling. Chazal tell us that taking a neder is like building a bamah, an altar used outside the Mikdash. Hashem metaphorically “dwells” in the Bais haMikdash – to create a sanctified space for him - outside those confines is a task fraught with challenge.

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Romans; More Preferable than the Persians

Rabbah bar bar Chanah (Daf Yomi: Gittin 16b - 17a) was once ill, and Rav Yehudah and Rabbah went to inquire on his health. While they were there, they asked him the following question: If two agents bring a get from abroad, are they required to declare that it was written and signed in their presence, or not? He replied: They are not required, for would they not be believed to testify that this woman was divorced in their presence (and it would not be necessary for the woman to produce the get)? In the meantime, a Persian man came in and took away their lamp (for that day was one of their holidays, and it was forbidden to light a candle except in their temples). Rabbah bar bar Chanah exclaimed: All Merciful One! Either hide us in Your shadow or in the shadow of the son of Esav (for they respect us)!

The Maharam Schiff explains: The Romans (descendants of Esav) oppress the Jewish people only when Klal Yisroel shirk the yoke of Torah from themselves.

The Medrash states that this is actually what Yitzchak told Esav: If Yaakov’s descendants cast off the yoke of Torah, then your descendants could decree destruction upon them and subjugate them. However, if Yaakov’s children remain devoted to Torah, Esav would have no control over them.

It emerges that it is preferable for the Jewish people to be amidst the children of Esav, for then, Klal Yisroel is in control of their own destiny.

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Yaakov and Yosef; Eglah and Agalos

Rav Yehudah said in the name of Rav (Daf Yomi: Sotah 46b): Whoever escorts his fellow four amos in the city, insures that no harm will come to him during his journey.

The Maharal uses our Gemora to explain the famous Medrash. It is written [Breishis 45:27]: And he (Yaakov) saw the wagons that Yosef had sent to carry him. Chazal say: The Hebrew word “agalah,” wagon, is similar to the word “eglah,” calf. Yosef was hinting to his father that he was alive by making a reference to the eglah arufah, which was the last topic of Torah that Yaakov and Yosef had studied together before Yosef was sold as a slave.

The Maharal notes: It cannot be merely coincidence that they were studying that passage, for if so, how would Yosef know that Yaakov would remember that it was this precise topic that they were studying together before he left.

Rather, this is what transpired: Yaakov was escorting Yosef to Chevron. Yosef said to him: Go back to the house and do not trouble yourself. Yaakov responded that it is a great mitzvah for one to escort another in the beginning of a journey. If one does not escort his friend, it is regarded as if he spilled his blood. One who does escort his fellow insures that no harm will befall him on his journey. It was through this that Yosef realized that Yaakov will definitely remember the topic of Torah that they were studying, for he will remember escorting him out of the city. It was for this reason that Yosef sent the wagons. He was indicating to his father that he was not damaged in any manner, physically or spiritually, and that it was due to the fact that Yaakov escorted him out of the city.

Rabbi Yissochar Frand explains the Medrash differently: He states that a profound lesson is learned from Yosef and Yaakov. When Yosef wanted to give irrefutable proof to his father Yaakov that he was indeed Yosef, the incontrovertible piece of evidence he presented was the Torah portion that they were studying together. Serious Jews identify themselves by the Torah discussion that they were having at a certain time; not by any mundane activities that they were enjoying together. Yosef identified himself to Yaakov by the essence of Jewish identity - the Torah topic that they last discussed.

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Boruch Sheim

Whenever a brocha was recited in the Beis Hamikdosh, the people would respond with the prayer of Boruch sheim etc. Would this response be required to be in a quiet tone like we say it in kerias shema or perhaps it can be answered loudly?

There are two reasons as to why we recite Boruch sheim quietly. The Gemora in Pesachim relates that the Tribes said Shema Yisroel and Yaakov responded with Boruch sheim. The Chachamim had a dilema as to how we should recite shema. Perhaps we should not say Boruch sheim for it is not in the Torah, however it is not proper to refrain from saying it for Yaakov did recite it. They resolved this by ruling that it should be recited quietly.

There is a Midrash that relates what transpired when Moshe went up to Heaven. He heard the angels praising the Holy One, Blessed be He, with Boruch sheim. He was greatly impressed with this and brought it down for Klal Yisroel to say as well. The Midrash brings a parable and concludes that it would not be proper to recite this tefillah out loud for it is considered stolen from the angels, however on Yom Kippur, when we are compared to the angels, it can be said out loud.

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Pauper Acting Rich

The braisa (Daf Yomi: Nazir 25b - 26a) states: Other people who are obligated to bring bird offerings by the Torah (because they cannot afford to buy animal offerings) who already designated the money to buy the birds (and then became rich), if they now want to bring a chatas or olah offering instead, they may do so.

The Mefaresh understands this Gemora to be referring to a rich woman who has given birth, where her chatas is a bird.

It is noteworthy that after the Torah discusses the korban that a rich woman who has given birth brings, it says [Vayikra 12:7]: This is the law of a woman who gives birth to a male or to a female. The question is asked: Immediately following this verse, the Torah teaches us the korbanos that a poor woman who has given birth brings. Why would the Torah say regarding the rich woman’s korbanos that “this is law of a woman who gives birth”? It would seem from the verse that only the rich woman’s korbanos are the law, and not the korbanos from the poor woman.

The Kli Chemdah (Parshas Tazria) cites a Gemora in Menochos (110a): It is written: This is the law of an olah. The Gemora expounds: Anyone that studies the laws of an olah is considered as if he brought a korban olah. What would be if a poor person would recite the portion dealing with the rich person’s korbanos? Would it be regarded as if he brought the korban? The answer may be gleaned from the fact that the Torah concluded the portion dealing with the rich woman’s korbanos with the following verse: This is the law of a woman who gives birth. The Torah is informing us that the recital of this portion is sufficient for anyone, even for a poor woman.

[The Gemora states that Hashem told Avraham Avinu that whenever Klal Yisroel will read the Torah portions pertaining to the korbanos, it will be regarded as if they brought korbanos and their sins will be forgiven.

The commentators discuss if this concept applies by other mitzvos as well. Perhaps it can be said that the studying of any mitzvah that cannot be performed nowadays will be regarded as if one fulfilled the mitzvah.

The Chafetz Chaim cites the Gemora in Bava Metzia (114b) that the Amoraim were fluent in Seder Kodoshim in the same manner as Seder Moed, Nashim and Nezikin. This is because Kodoshim was relevant to them since the learning about the korbanos was regarded as if they actually brought a korban. Implicit in his words that for some reason this was only true regarding Seder Kodoshim and not to Seder Zeroim or Taharos which also has many halachos that do not apply outside of Eretz Yisroel and after the destruction of the Beis Hamikdosh.

The Taz in his sefer Divrei Dovid maintains that the concept applies to all mitzvos and one who studies the laws of Zeraim, it will be regarded as if he gave terumos and ma’asros to the kohanim and levi’im and it will be considered as if he gave all the presents to the poor people. This is the explanation in Yaakov’s words to Esav "Im Lavan garti," which Chazal understand to mean that Yaakov kept all 613 mitzvos in Lavan’s house. There were many mitzvos that he was not able to fulfill at that time; it is evident that the studying of these mitzvos are regarded as if he fulfilled them all.

The Ben Ish Cahi explains the verse in Nitzavim: "Ki Korov eilecha hadavar meod b’ficha u’vilvov’cha la’asoso." It is possible to fulfill all the mitzvos with your mouth (by studying them) even those mitzvos that you cannot actually perform.]

We can add that the Mishna in Negaim compliments this explanation. For the Mishna says that if a poor person who is a metzora brings the korban that a rich person is supposed to bring, he fulfills his obligation. The Chinuch (123) states by a korban olah v’yoreid - (certain sins which require a korban chatos, he either brings an animal, bird or flour offering depending on his status - this is called a fluctuating korban) if a poor person brings the korban of a rich person, he does not fulfill his obligation. The Chinuch explains the reason: the Torah had compassion on the poor person, it is not proper for him to compel himself to bring a korban which he cannot afford. How can the Chinuch hold against the Mishna, which explicitly states that he does fulfill his obligation?

The Chasam Sofer answers based on the following Gemora in Shabbos: Hashem punishes each person according to what he can afford. A rich person who sins will lose his cow. A poor person, on the other hand, will lose his chicken or some eggs. Therefore, there is a distinction between the korban of a metzora or a woman who gave birth and the korban olah v’yoreid. A metzora is not required to bring a korban because he sinned, it is to purify him and allow him to eat kodoshim. If a poor metzora decides to bring the rich man’s korban, he will have discharged his obligation. Conversely, a sinner who does that will not have discharged his obligation, for here the Torah prescribed for him the korban which will give him atonement according to his status. The korban is in place of the punishment. It is not decided by the pauper what his punishment should be, and therefore when he brings the korban of a rich person, he does not fulfill his obligation.

The Sfas Emes (here and quoted in Moadim U’zmanim as a story which occurred by a Kenesiya Gedola) answers that there is a basic distinction. A metzora disregarding if he is rich or poor, is required to bring a chatas and an olah. The rich man brings animals and the pauper brings birds. If a poor person brings the korban of a rich person, he fulfills his obligation, for he brought the prescribed amount. A korban olah v’yoreid is different. A rich person brings an animal for a korban chatas and a poor person brings two birds, one for a chatas and one for an olah. If a poor person will force himself to bring the korban of a rich person, he will not fulfill his obligation because he cheated the Altar out of one korban - namely the olah.

There are two questions on this explanation (look in Shemuas Chaim and in Mitzvas Hamelech from Harav Ezriel Cziment). Firstly, the Chinuch says a different reason for his not fulfilling his obligation. He says because the Torah doesn’t want a poor person to overburden himself. He does not say the reason of the Sfas Emes that he missed a korban? Secondly, one must ask, why is it that a poor person is required to bring two korbanos and a rich person only brings one? The Ibn Ezra explains the reason for this: A chatas bird is completely eaten and an olah bird is completely burned on the Altar. These two birds together replace a regular korban which entails a human consumption and the Altar’s consumption. They are actually one korban. Therefore, one can say that a poor person is not missing a korban by bringing one animal instead of two birds?

It would seem, however, that this question can be answered. Even according to the Ibn Ezra, the two birds are not one korban. They are two korbanos complimenting one another. The rationale behind bringing the two korbanos could be because the Torah wants human consumption and the Altar’s consumption; nevertheless, it is still two korbanos and a poor person is missing one korban when he brings the korban of a rich person.

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Conditions

The Mishna (Daf Yomi: Nazir 11a) states: If one says, “I am hereby a nazir on the condition that I will drink wine and become tamei to the dead,” he is a nazir and all the prohibitions apply to him.

The Gemora explains: Everyone agrees to this halacha, for he is stipulating “against that which the Torah states and such conditions are null and void.

Tosfos asks: Why was it necessary for the Gemara to state this reason? The Gemora could have said the following: There is a principle that anything which cannot be performed through an agent, cannot take effect with a condition either. Since nezirus cannot be accomplished through an agent, it should not take effect with any condition (even if the stipulation is not against that which is written in the Torah)!

Tosfos answers: Since others are able to bring the korbanos for him, nezirus is regarded as something that can be performed through an agent.

The Gerrer Rebbe (Pnei Menachem in the sefer Torascha Shasu’oy) uses this Tosfos to answer the following question: It is written [Breishis 28: 20 – 21]: And Yaakov uttered a vow, saying, “If God will be with me, and He will guard me on this way, upon which I am going, and He will give me bread to eat and a garment to wear; and if I return in peace to my father’s house, and the Lord will be my God. A neder cannot be fulfilled through an agent, so a conditional neder should not take effect!

According to our Tosfos, he suggests as follows: A neder with respect to hekdesh may be performed through an agent. One person can consecrate something for his fellow. Although Yaakov’s neder was not a neder regarding hekdesh; since nedarim in general could be performed through an agent, all nedarim may take effect even with a condition attached.

The Ramban answers Tosfos’ question by saying that the principle of “anything which cannot be performed through an agent, cannot take effect with a condition either” only applies by something that a person does with his fellow. However, when a person stipulates a condition with himself, the condition is valid and takes effect even though all of the guidelines effecting conditions are not met. Since by nazir, his condition is only relevant to himself, the condition takes effect even though nezirus cannot be performed through an agent.

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The Children of Yaakov and Leah

The Gemora (Nedarim 20b) states: It is written [Yechezkel 20:38]: And I will select from among you the rebels and those that transgress against me. Rabbi Levi said: This refers to children of people belonging to the following nine categories (the children will be adversely effected when they are born from such a union): Children of fear (if the husband cohabits with his wife even when she doesn’t want to) and children of a violated woman (he forced himself upon his wife); children of a hated wife; children of an excommunicated parent; children of a woman mistaken for another (he cohabited with one wife thinking she was his other wife); children of strife; children of intoxication; children of a wife whom the husband decided to divorce; children of a mingling women (such that the true father cannot be determined); children of a brazen woman.

The commentators ask from our forefather Yaakov: Cohabiting with Leah on their wedding night should have been forbidden based upon our Gemora? Firstly, Yaakov thought that she was Rachel! Our Gemora states that a union with a woman who was mistaken for another can produce degenerate children! Secondly, the Torah describes Leah as being hated. How then could Yaakov cohabit with her? Furthermore, the Ramban cites a Medrash that Yaakov hated Leah for colluding with her father and for not informing him who she truly was on her wedding night. The Medrash states: Once Yaakov saw that Leah tricked her sister, he resolved to divorce her. This is what Leah was alluding to when she called her second son, Shimon. Why was Yaakov permitted to be intimate with her under such circumstances?

There are several answers on these questions. The Ra’avad says that during the act of intimacy, Yaakov was at peace with Leah and did not harbor any ill feelings towards her.

The Beis Yosef answers that Leah was not as “well liked” by Yaakov as Rachel was, but she was not actually hated.

The Ra’avad continues that in truth, these prohibitions were only applicable after the Torah was given; they did not apply to Yaakov (in a similar vein; that is how some explain the fact that Yaakov married two sisters).

The Magen Avraham writes that Yaakov actually realized that it was Leah when she entered the chupah. Hence, at the time of cohabitation, he did not mistake her for Rachel.

The Alshich explains that the Gates of Heaven accepted the tears of Leah and caused Yaakov to never even realize that he was cohabiting with Leah (seemingly, he maintains that the adverse effect of having children from ‘an exchanged woman’ is only applicable if he realizes during cohabitation that she is the wrong woman).

P’ninei HaDaf - Lublin

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Yitzchak's Blessing

Rav Chanin said in the name of Rav (Nedarim 7b) : One who hears his fellow utter Hashem’s name in vain is obligated to excommunicate him; otherwise, he himself is fit to be excommunicated. The Gemora explains the rationale behind this: For wherever the unnecessary utterance of the Divine Name is prevalent, poverty will be prevalent, and poverty is regarded as death. (Thus we see the severity of Hashem’s Name being mentioned in vain.)

Using this Gemora, Reb Shlomo Kluger explains the following verse [Breishis 27:23]: And he did not recognize him because his hands were hairy like the hands of his brother Esav, and he blessed him.

What caused Yitzchak to bless him? What is the connection between the observation that his hands were hairy like Esav and the blessing?

He explains: Wherever the unnecessary utterance of the Divine Name is prevalent, poverty will be prevalent. Up until this moment, Esav did not regularly utter the Name of Hashem. Therefore, Yitzchak had no need to be concerned about Esav becoming poor. However, now that he heard “his hairy son” using the Name of Hashem, he decided that it was time to bless him.

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Rebbe and the Laundryman

The Gemora (Kesuvos 103a) records: On the day that Rebbe died, a Heavenly voice went forth and announced: “Whoever has been present at the death of Rebbe is destined for the life of the World to Come.” A certain laundryman who used to come before Rebbe every day, failed to come on that day. When he heard this (the announcement), he went up upon a roof, jumped to the ground and died. A Heavenly voice came forth and announced: “That laundryman also is destined for the life of the World to Come.”

The commentators ask: Who permitted him to commit suicide; it is evident from the Gemora that this laundryman was a wise man and a Torah scholar?

Ben Yehoyadah answers: This roof was not high off the ground and his intention was to fall on his feet. He did not wish to kill himself. His plan was to injure his feet that it should serve as an atonement for not attending Rebbe’s funeral procession. Heaven turned his plans around and he fell backwards, breaking his neck and bringing about his immediate death.

The Rama Mipano in his sefer Gilgulei Neshomos writes that Rebbe was the reincarnation of Avraham Avinu and the laundryman was the gilgul of Lavan. A laundryman whitens clothes as the name Lavan connotes. This was Lavan’s rectification.

He also says, along with many other commentators that Rebbe was a reincarnation of Yaakov Avinu and that is why the Gemora relates that Rebbe came back to life even after his death; this is because we know that Yaakov did not die.

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YAAKOV’S ACQUISITION OF CATTLE

It is written [Breishis 30:43] regarding Yaakov Avinu: And the man increased exceedingly, and had large flocks (sheep), and maid-servants and men-servants, and camels and donkeys. It is not mentioned in the Torah that Yaakov had cattle. Why not? We see that Yaakov sent to Esav cattle, as it is written [ibid, 32:6]: And I have oxen, and donkeys and flocks, and men-servants and maid-servants; and I have sent to tell my lord, that I may find favor in your sight. A few verses later, we also see that Yaakov had cattle. It is written [ibid, v. 8]: And he divided the people that were with him, and the flocks, and the herds, and the camels, into two camps. Yaakov sent cattle to Esav, as it is written later in the same Perek. Perhaps one can answer that Yaakov acquired the cattle afterwards; if so, the question may be asked: Why didn’t he acquire cattle beforehand?

The Gemora in Yevamos (16a) relates the following incident: Yonasan the son of Hurkenas met Rabbi Akiva. He questioned him and silenced him. He asked him, “Are you the Akiva whose name is known from one end of the world to the other? You are fortunate indeed to have merited such a name, but you have not yet reached the level of an oxherd.” Rabbi Akiva replied (with humility), “I have not even reached the level of shepherds.”

It is evident from here that it is more difficult to be an oxherd than a shepherd. One does not need to be so careful when watching sheep – he has to watch that the sheep do not graze in other people’s fields. When one is watching cattle, he must be concerned that the cattle do not damage other animals or people. This is not a simple task, as the Gemora (Kesuvos 16a) states: Rav Papa says that the half-damages that an ox-owner is required to pay if his animal gores are regarded as a compensation payment, for an ordinary ox is not considered guarded in respect to these types of ‘abnormal’ damages and the owner should really be liable to pay completely for its damages. The Torah had compassion on him since his ox was not yet warned (three times) and ruled that he is only required to pay for half the damage (hence the half-damages that he does pay is considered compensation).

If one takes the animals that he is entrusted to watch into a desert, a place where there are no private fields, watching sheep there is almost effortless; he does not need to be cautious at all. However, he still must be vigilant in his guarding of the cattle, lest they damage other animals or people, for it is common for there to be other animals and people in a desert.

Yaakov did not want to watch Lavan’s cattle, for he was worried that the cattle will cause damage and Lavan would not be willing to pay for the damages. He was able to tell Lavan that he does not posses the expertise necessary to watch cattle. This excuse was only possible if he did not have cattle of his own. He did not acquire cattle until after he departed Lavan’s house, for now, if his cattle would damage, he would be liable, and he would certainly compensate anyone for any damages cause by his animals. (Igrah d’kallah)

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Brothers Sent Specifically the “Coat of many Colors”

It is written [Breishis 37:32]: And they sent the coat of many colors, and they brought it to their father; and said: “This have we found. Know now whether it is your son's coat or not.”

The question is asked: Why did the brothers feel the necessity to destroy specifically his fine woolen coat; this was a very special garment and valuable? Why didn’t they rip one of Yosef’s other garments and send it to their father?

The simple answer would be that Yaakov would not recognize Yosef’s other garments; it was the special garment that he gave to Yosef that he would indeed recognize.

Rabbi Aharon Kroll offers another answer based on our Gemora. The Mishna had stated: One may only testify to the identity of a dead man on the basis of the face with the nose, even though there are identifying marks on his body and on his garments. The Gemora explains that we cannot rely on the identifying marks of his garments because we are concerned that the clothes may be borrowed.

Accordingly, one may ask: How could Yaakov be certain that Yosef was killed based on the blood found on Yosef’s clothing; perhaps someone had borrowed Yosef’s garments?

The Be’er Heitev (E”H, 17, 71) cites from the Ra’anach that if it is customary for only one person in the community to wear a certain garment, we do not take “borrowing” into consideration.

The Keli Yakar explains that the k’sones passim that Yaakov gave to Yosef represented the firstborn right that Yaakov took away from Reuven and granted to Yosef. The service in the Beis HaMikdosh required that the Kohen would wear special clothing, and Yosef was given this garment as a sign of honor and glory. This coat was obviously worn only by Yosef, and he would never lend it out.

This explains why the brothers sent to their father Yaakov the fine woolen coat of many colors, and not any other of Yosef’s garments. Yaakov would recognize that this was Yosef’s coat, and only he would be wearing it. This was a clear indicator that Yosef was indeed devoured.

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