January 6, 2006 Parshas Vayigash

7 Tevet 5766 Volume 20, Number 14

P
Ahavas Yisroel Contemporary
Halacha
arshas Vayigash is usually explains that Yosef repeated Yosef, and despite the fact that Honor Thy Father
Rabbi Baruch Simon

read within the week of this phrase twice, because they sold him into slavery, he
and Mother (Part 3)

Asara B’Teves, the day on
which the Babylonians laid
while the brothers were embar-
rassed at the fact that they had
I
always loved them and would
deal with them as a loving
n previous weeks we dis-
Rabbi Zvi Sobolofsky

siege to Jerusalem. This con- brother. This highlights the

currence can be explained by
the fact that the idea of
Ahavas Yisroel (loving our fel-
low Jew), which permeates
Parshas Vayigash, is crucial in
understanding Asara B’Teves.
Parshas Vayigash recounts the
story of the reunification of
Yosef with his brothers. The
Ohr HaChayim HaKadosh
points out that Yosef twice
told his brothers “Ani Yosef,”
or that “I am Yosef,” and the
second time he added “ache-
ichem,” meaning that “I am
your brother” (Bereishes 45:3-
4). The Ohr HaChayim
importance of Ahavas Yisroel.
Just as
Regarding the midah of
Ahavas Yisroel, Yosef serves
Yosef was
careful when
as a role model for all of Klal
addressing Yisroel. Yosef did not take
revenge on his brothers, but
his brothers’
instead tried to inspire and cre-
feelings, every
ate a loving relationship. He
individual must assuaged their fears and told
them that everything turned
be sensitive to
others. out well in the end. Just as
Yosef was careful when
sold Yosef, they did not truly addressing his brothers’ feel-
believe that this person was ings, every individual must be
their brother. Therefore, sensitive to others. This was
Yosef addressed both con- the greatness of Yosef and is
cerns by telling them that he is the epitome of Ahavas Yisroel.
continued on page 3
cussed whether the source
for the mitzvah of honoring
one’s parents, (kibbud av va-em)
is a commandment that is
between man and G-d (bein
adam lamakom), or one that is
between man and man (bein
adam lachaveiro), and the
halachic distinctions that arise
from either premise. Rav
Moshe Feinstein (Y.D. 2:130)
says that the source of the
obligation to honor one’s par-
ents is even more fundamen-
tal than its status as a mitzvah
bein adam lachaveiro or bein
adam lamakom. The Gemara
in Niddah states that there are
three partners in the creation
of man: his mother, his
father, and G-d. Rav

C
T abl e Torah Ups and Downs of Shema
hazal tell us that when Ya’akov met up with rounding the Shema reflect the nature of the Shema commitment to Hashem.
continued on page 2
Noah Cheses

Yosef after 22 years of separation, he began to
say the Shema. We know of only two times when the
Shema was said in out-of-the-ordinary circumstances.
The first instance is found here in our Parasha, and
the second instance occurred during the last tortured
breaths of R. Akiva’s life, moments before his demise
at the hands of the Romans.
Rav Soloveitchik explained that the brachos sur-
itself. Accordingly, the evening recitation of the
Shema that is surrounded by brachos which discuss
religious darkness and times of exile, demonstrates
the need for pronouncing commitment to Hashem in
difficult circumstances through reciting the Shema.
In the morning recitation, on the other hand, when
the brachos radiate renewal and optimism, there is
also a need to say the Shema, and thereby proclaim
The recitation of the Shema in both the evening and
the day corresponds to these two instances of its
spontaneous recital. R. Akiva, at a moment of intense
suffering, and Ya’akov, during a moment of over-
whelming joy, both chose to capture the moment by
recognizing Hashem and proclaiming their commit-
ment to Him.

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 Honor Thy Father and Mother (Part 3)continued from page 1
Ending Teves’ Exile Feinstein interprets this as a holiness. Some Acharonim

T
halachic statement: one is obli- dispute the Rambam’s applica-
gated to respect his parents tion of the descending in holi-
Avraham Engelson
he theme of exile looms ended with the destruction of
large both on the calendar the Temple. because they brought him into ness principle to this context,
and in the Parsha. In Parshas We learn from the Ramban the this world. Hakaras hatov because the non-Jew is not
Vayigash, Yaakov and his family principle of Ma’aseh Avos Siman (gratitude) for having been really descending to a lesser
travel to Egypt, which begins the L’Banim: that the actions of our created is the source of the obligation, for no formal obli-
first exile in Jewish history. forefathers, Avraham, Yitzchak, obligation for kibbud av. Rav gation for him to honor his
Additionally, two events that and Yaakov, created a model that Feinstein’s idea goes hand in parents truly existed in the
occurred in this month of Teves the Jewish people will follow for hand with another famous first place. Rabbi Akiva Eiger
play a large role in the story of the rest of history. Our Sages halacha: a teacher’s honor asserts that even though there
our people’s exile. The first is teach us that currently we live in takes precedence over a is no formal obligation, the
the exile of the Torah. The a period called the Exile of father’s, because the father fact that non Jews generally do
Gemara in Megillah relates that Edom, which is associated with only brings his child into this respect their parents is enough
during the period of the second Eisav. The Midrash tells us how world, whereas the teacher, of a reason for the Rambam
Bais HaMikdash, Talmai Eisav was originally eliminated, through imparting the child to be concerned that the for-
HaMelech (King Ptolemy) and this provides us with an with Torah values, brings the mer non-Jew is descending in
ordered seventy-two Jewish archetype of how we will eventu- son into the World to Come. holiness. However, the Yad
sages to translate the Torah into ally overcome our current exile. Greater hakaras hatov for the Avraham says that even non-
Greek. On the surface, this As Yaakov teacher necessitates greater Jews are formally required to
seems like a was being respect for him. perform kibbud av to some
positive brought to extent. He brings a proof
event, one
The walls of The ramifications of Rav
the Cave of from Shem and Yefes, Noach’s
that spread Jerusalem were M a ch p e i l a
Feinstein’s idea apply to other
areas of Jewish law as well. sons, who went out of their
the wisdom breached on the Tenth for burial,
When a non Jew converts, he way to clothe their father after
of Torah of Teves, placing the Eisav con-
or she is not considered to be he became inebriated.
around the Jewish people on an tended that
w o r l d . halachically related to his or However, there is perhaps a
inescapable down- he really
However, to deser ved her non Jewish family. If a more fundamental explanation
the contrary, ward slope that ended Y a a k o v ’ s father and daughter convert at as to the obligation of non-
our Sages with the destruction burial plot. separate times, they are no Jews to honor their parents. If
tell us that it of the Temple. Chushim, longer halachically related, and the basic premise of kibbud av
made Torah Dan’s son, in theory, since they are now is one of hakaras hatov, like
susceptible saw the dis- both Jewish, the “former” Rav Feinstein understood, and
to misinterpretation and foreign pute and killed Eisav without father would be allowed to we assume that hakaras hatov
readings. The Gemara records hesitation. marry his “former” daughter. is an obligation incumbent
that this event brought three In theory, the daughter would upon all of mankind due to
Superficially, this Midrash is
days of darkness into the world; also no longer be under any the fact that it is simply part of
rather perplexing. How does
these are the three days of obligation to honor her father. common decency, then non-
this story regarding the demise
tragedy in Teves, occurring on Jews are obligated to honor
of Eisav help us deal with our However, on a Rabbinic level,
the ninth, the tenth, and the their parents because of
present exile? Rav Moshe the Rambam (Hilchos
eleventh of the month. What hakaras hatov. However, this
Wolfson explains that Chushim, Mamrim 5:11) says that the
transpired on the ninth of Teves obligation does not necessitate
the son of Dan, represents the father may not marry his for-
is not recorded, but on the tenth
lowest position in the Jewish mer daughter, and in addition, the same requirements as the
the second exile of Teves
people. His tribe, Dan, the commandment of kibbud Jew’s obligation of kibbud av.
occurred, one that concerned the
marched last in the Jewish peo- av still applies. This is because Rather, whatever people in the
Bais HaMikdash. Although the
ple’s desert formations, and was otherwise, it will seem to the world consider a normal
Bais HaMikdash was not
known as the Mi’asef (gatherer) former non-Jew that he is amount of respect and honor
destroyed until the Ninth of Av,
of the people, the tribe that going from a stricter level of will dictate the responsibilities
the walls of Jerusalem were
picked up all the lost objects that this obligation entails.
breached on the Tenth of Teves, observance to a more lenient
that the others dropped.
placing the Jewish people on an level. In other words, it will
Additionally, many of the peo-
inescapable downward slope that seem like he is descending in
continued on page 3

EINAYIM L’TORAH • 2
Ending Teves’ Exile
vhv, ohn, continued from page 2
ple in Tanach that are characterized as less
than ideal came from Dan. Among these
are Micha the idol owner, the Mikallel who
cursed Hashem in the desert, and
Shimshon, the only Shofet (judge) who was
criticized. With regard to Chushim him-
self, Rashi says that he was deaf and dumb.
It seems to be no coincidence that
Chushim, who symbolizes the lowest strata
of the Children of Israel was the one that
did away with Eisav.
Ahavas Yisroel continued from page 1
The Maharal writes that a person who
loves Hashem will look to love all of his
“children.” Thus, a person who hates
other people is in essence showing his
hatred of God, as he displays his disgust
for something God created in His own
image. As people are unable to compre-
hend Hashem’s master plan for everybody
in this world, they must show love to all
God’s creations and not harbor hatred for
anyone. As it is written in the Midrash, all
Hashem wants from the Jewish People is
that they should love, honor, and respect
each other.
Before examining the connection between
Parshas Vayigash and Asara B’Teves, a
closer inspection of the fast-day is neces-
sary. The Lubavitcher Rebbe, zt"l, once
commented that during the siege on
Asara B’Teves, there was a tremendous
opportunity for the Jewish people to unite
in time of pain and sorrow. The Rebbe
Tzvi Simcha Cohen • (646) 387-8573
So what is the significance? Rav Wolfson
says that in the Kabbala, the tribe of Dan
corresponds to this month, Teves. He
explains that this time of year, a time of
tragedy and exile, emphasizes the abilities
of Dan, who can bring salvation from even
the lowest of circumstances, an idea that is
also reflected by the festival of Chanukah
at the opening of the month.
Rashi says that Yocheved, Moshe’s mother,
was born at the entrance to Egypt, and that
remarked that if the Jews would have
united, the Temple would not have been
destroyed. However, the Jews were
unsuccessful and their failure directly
resulted in the Churban HaBayis.
The Talmud Yerushalmi writes that in any
generation, if the Temple is not rebuilt, it
is considered as if it had been destroyed
in that generation. Every Asara B’Teves,
Hashem decides if the Temple will be
rebuilt that year, or if the Temple will
again be “destroyed.” Therefore, Asara
B’Teves is not just a day mourning the
Babylonian siege of Yerushalayim, but is
instead a day of introspection looking at
the possibility of correcting our sins,
resulting in the rebuilding of the Bais
Hamikdash.
After explaining the importance of Asara
B’Teves as a day of introspection and cor-
rection, it is clear why Parshas Vayigash is
read during that week. Parshas Vayigash
sponsoring or advertising in an issue of
Einayim L’Torah please email us at
she was the seventieth person who went
down with Yaakov and his family to Egypt.
We see that even as Yaakov was going
down to Egypt, into the heart of the exile,
Hashem already had the redemption under-
way. May this month of Teves be trans-
formed from a month of tragedy into the
harbinger of the future redemption
Bimhaira B’yamainu.
recounts the story of Yosef and his
brothers, a story permeating with the idea
of Ahavas Yisroel. Hashem demands
from Klal Yisroel that they accept Yosef
as their role model in loving all fellow
Jews. If the people of the Jewish Nation
can learn to respect and love each other,
then they are in essence “correcting” the
mistake of Asara B’Teves, when Am
Yisroel was unable to create a strong level
of unity.
We pray that Hashem should decide that
this Tisha B’Av should be a time of joy
and happiness instead of a time of sor-
row and mourning.
This dvar Torah was transcribed by
Jeff Weiss.
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PARSHAS VAYIGASH • 3
Parsha Points in Vayigash
Ephraim Meth
• Yehuda entreats Yosef for Binyamin’s freedom. He describes how Yosef’s disappearance had
pained Yaakov, and insists that the brothers do not want their father to experience that again.

• Yehuda’s plea stirs Yosef’s mercy, so he reveals his identity to his brothers. He assures them that Einayim L’Torah
their kidnapping of him was providential, since it allowed him to help everyone survive the 500 W. 185th Street
famine. New York, NY 10033
• Yosef and Paraoh invite Yaakov to settle in Egypt, in the choice province of Goshen. www.einayim.org
editor@einayim.org
• Yaakov is revived upon receiving news of Yosef’s survival, his invitation, and his prestige.

• Yaakov takes his family to Egypt. The Torah lists the 70 souls that descended to Egypt with
Editors In Chief
Yaakov.
Yehuda Brand
• Yaakov and Yosef cry as they meet after 22 years of separation. Yosef introduces Yaakov to Pinchas Friedman
Paraoh. Yaakov blesses Paraoh, and gives him a short autobiography.
Executive Editors
• The Egyptians (excluding the priests) offer all their money and livestock in exchange for food. Zev Koller
With nothing left, they submit to pseudo-serfdom in exchange for seeds. Yosef then re-settles Dovid Skversky
the Egyptian population. Josh Weinberg
Oren Kaufman

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EINAYIM L’TORAH • 4 PARSHAS VAYIGASH