PARSHAS VAYESHEV SELECTIONS

From Rabbi Baruch HaLevi Epstein

THE PIT WAS EMPTY AND NOT EMPTY

:‫ כד ַוּי ִּקָ חֻהּו ַוּי ַׁשְ לִכּו א ֹתֹו הַּב ָֹרה ְוהַּבֹור ֵרק אֵ ין ּבֹו מָ י ִם‬,‫בראשית לז‬
‫א דרש רב נתן בר מניומי משמיה דרב תנחום מאי דכתיב והבור רק אין בו מים‬/‫שבת דף כב‬
‫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
:‫ יג ַוּיֻּגַד לְתָ מָר לֵאמ ֹר ִהּנֵה חָמִ יְך עֹלֶה תִ מְ נָתָ ה לָג ֹז צ ֹאנֹו‬,‫בראשית לח‬
‫א כתיב וירד שמשון תמנתה וכתיב הנה חמיך עולה תמנתה א"ר אלעזר שמשון‬/‫מסכת סוטה דף י‬
‫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
‫אֵ ּלֶה ּלֹו ָאנֹכִי‬-‫חָמִ י ָה לֵאמ ֹר לְאִ יׁש אֲׁשֶר‬-‫ כה הִוא מּוצֵאת ְוהִיא ׁשָ ְלחָה אֶ ל‬,‫בראשית לח‬
:‫נָא לְמִ י הַח ֹתֶ מֶת ְו ַהּפְתִ ילִים ְוהַּמַ ּטֶה הָאֵ ּלֶה‬-‫ה ָָרה וַּת ֹאמֶר ַהּכֶר‬
‫ב‬/‫מסכת סוטה דף י‬
‫נוח לו לאדם שיפיל עצמו לתוך כבשן האש ואל ילבין פני חבירו ברבים מנלן מתמר‬
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.
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 PARSHAS VAYESHEV SELECTIONS
From Rabbi Baruch HaLevi Epstein
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

‫אֶ חָיו‬-‫ָאבִיו וְאֶ ל‬-‫ י ַוי ְ ַסּפֵר אֶ ל‬,‫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.

‫ׁש ֵבנִי ּדָ בָר‬

ִ ‫ׁשְ לֹום הַּצ ֹאן ַו ֲה‬-‫ׁשְלֹום ַאחֶיָך וְאֶת‬-‫נָא ְראֵ ה אֶת‬-‫ יד וַּי ֹאמֶר לֹו לְֶך‬,‫בראשית לז‬
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
Lack of peace between the brothers (taunting the
brothers from Bilhah and Zilpah) ‫ׁשְ לֹום ַאחֶיָך‬-‫ְראֵ ה אֶת‬
Eating a limb from a live animal ‫ׁשְ לֹום הַּצ ֹאן‬-‫וְאֶת‬
Illicit relationships (‫ דבר‬a euphemism for this) ‫ַוהֲׁשִ ֵבנִי ּדָ בָר‬
‫ יד ַוהֲׁשִ ֵבנִי ּדָ בָר‬,‫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).

‫ ח ַוי ְמָ אֵן‬,‫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.

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 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.
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