The Midrash teaches that chaff represents the dirt that comes from sin,6and Yom Kippur washes that all off, as long as person is not hairy. Yaakov, who was like the smooth, baldman, was able to wash off his sins, while the hairy Esav and his descendants could not. There is another layer that we must uncover here to really get things clear. Kabbalistictradition7has taught us that Rabbi Akiva was the archenemy of Esav. As one who camefrom a family of converts,8he came from Esav,9but left that way of life behind. As the Arizal puts it,10
when Yaakov “grabbed the ankle of Esav”
11on the way out of the womb,he grabbed Rabbi Akiva, who was there in the ankle of Esav, and took his soul to the Yaakov side.12He was even called
meaning “the bald one!”
15Straw, we are taught, also represents sins and non-essential things, much like chaff. They are usedby the
16in the same context to describe the negative things in this world. Esav would
ask his father, “How does one take
17even though one does not tithestraw. The reason that one does not tithe straw is that it cannot be made holy
it stands forthe things in the world that we are to distance ourselves from, spiritually. Esav wanted toshow that he had the ability to bring those things into a holy context
but it was just a game
, vol. 3, 189a, teaches that in everything that grows, there is a part that is not connected toholiness
this is the chaff and the straw, and therefore, one does not tithe chaff or straw.
5). See also
of the Chida (
, 23) and
, 24) quoting the
, which uses the expression “
archenemy of Esav.
Rambam, in his introduction to
, tells us that Rabbi Akiva‟s father, Yosef, was a
convert. He was a descendant of Sisera, according to one version (see
3, ch. 3, 304)
of Sanhedrin 96b: “…grandchildren of Sisera studied Torah in Yerushalyim. Who were they? R. Akiva…”[This version can already by found in R. Nissim Gaon‟s commentary to Brachos 27b, where the Talmud says
that R. Akiva did not have
to Sanhedrin there, 142:100. See also Arizal(
36, 38, 39);
, Matos Maasei and
(of R. Tzadok), 52. See R. Tzadok‟s
77, explaining why R. Akiva had to come from such a background. See the note of Radal to
Pirkei Dirabbi Eliezer
(ch. 2,Hosafas Haradal 4, p. 12, in Zichron Aharon ed.), quoting
Maaseh R. Chaim Vital
that R. Akiva, himself, was aconvert.
Must find this clearly, or maybe im wrong
pretty sure I saw this
, quoting the
that R. Akiva was a reincarnation of Yaakov. He goes on to point out that just as Yaakov was his father-in-
shepherd, so was R. Akiva the shepherd for his father-in-law, Kalba Savua. Just as Yaakov had two wives,Rachel and Leah, so did R. Akiva marry Rachel, and later, the beautiful ex-wife of Turnus Rufus.
Tosafos to Shabbos 150a, s.v.
, explains that R. Yehoshua ben Karcha was the son of Rabbi Akiva, who is called Karcha.
(vol. 3 to Sukkos 275, printed
together with his father‟s
Meir Einei Chachamin
, vol. 3) of R. Yechezkel, the son of R. Meir Yechiel of Ostrovtza, where he explains that the reason that R.
Akiva is called “bald” is because the Talmud (Menachos 29b) teaches that he derived fundamental pri
from the crowns of the letters. He explains that the crown atop the letters in the Torah are like the “hair” of the Torah, and he showed that there is nothing at all extra in Torah, essentially making it “bald.” We arediscovering that “removing the hair” is what Rabbi Akiva was all about.
, vol. 3, 189a
Rashi to Bereishis 25:27, s.v.