Parshas Vayigash
By Rabbi Yehoshua Alt
The animals within man
R’ Mordechai Yosef Izbitzer[1] (1801-1854) comments on × ×¢×©×” ×ד×; let us make man, that Hashem was consulting the creations in regard to them becoming part of man. The creations that granted permission are now within man. As a result, man is able to use different qualities that were endowed to the creations, as we shall explain.
Included in this, is that man contains the different characteristics of animals within him. One animal may be sly while another brazen. Some are lazy while others are quick and hasty. We have these qualities and are able to use each one in a positive way. Procrastination and laziness can be used in avoiding one to sin. One can use the trait of cunningness to defeat his evil inclination as in ב×ין תחבלות יפל ×¢×; without strategies, people fail.[2] In this light we can comprehend ×¢×– ×›× ×ž×¨, רץ כצבי...לעשות רצון ××‘×™× ×• שבשמי×; to be bold as a leopard, light as an eagle, swift as a deer…to do the will of Hashem.[3] How does Shulchan Aruch begin? יתגבר ×›×רי; one should be strong as a lion in awakening in the morning to serve Hashem.
This explains why some people have names of animals. These include צבי; deer, דוב; bear, ×–×ב; wolf, ×ריה; lion, ×™×•× ×”; dove, צפורה; bird. It comes as no surprise that when Yaakov and Moshe blessd the Shevatim, different animals are mentioned- גור ×ריה יהודה; a lion cub is Yehuda, יששכר חמר גר×; Yissoschar is a strong-boned donkey, ×™×”×™ דן × ×—×©...שפיפן עלי ×רח; Don will be a snake…a viper by the path, × ×¤×ª×œ×™ ×ילה שלחה; Naftali is a hind, ולגד...×›×œ×‘×™× ×©×›×Ÿ; Gad dwells like a lion.[4]
Since we have all these qualities, we therefore have free choice[5] as well as שכר ×•×¢×•× ×©; reward and punishment. Animals on the other hand, each have their own unique attribute and thus don’t have free choice.[6] As a result, animals don’t have שכר ×•×¢×•× ×©. Hashem therefore asked all of creation first before creating man because they may lose out if man uses their quality for evil.
The word בחירה is sourced in בחר; to choose. This is composed of the same letters as חרב (as in חורבן; destruction) since one can also destroy if he uses his free will negatively. Rearranging these letters, we also get the word חבר; to connect,[7] since if one uses his free choice properly he can connect to Hashem.[8]
Is it any coincidence that the Beis Hamikdash is called בית הבחירה since through utilizing our free choice we can either build it or destroy it. This is because through our daily actions, we build or destroy the Beis Hamikdash, although we may not actually see this with our physical eyes. In fact, this is why the phrase ×‘×•× ×” ×™×¨×•×©×œ×™× is in present tense since through our actions we build the Beis Hamikdash. Each Mitzva is another brick in the wall.
It is because man has free choice that Reuvan said throw Yosef into the pit since man can kill one who is not sentenced to death.[9] Animals however wouldn’t touch a person if he is not liable to death according to heaven. This is what is meant in[10] ויצלהו מיד×; he rescued them from their hand, meaning from free choice that could alter the situation. With this, we can grasp a deeper meaning in מה יהיו חלומותיו...; we will see what will become of his dreams…as free choice can cancel it.
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Mixture of good and bad
The Pasuk states××“× ×ין צדיק ב×רץ... ; there is no man who is so righteous that he always does good and never sins.[11] The Nefesh Hachaim[12] explains that since the sin of Adam, good and bad got mixed together. Thus, even the good which we do contains bad. One example among many is that we may do Chessed because we feel good about it. The aforementioned Pasuk can now be understood as that even the good one does has that which is lacking in it as ×—×˜× can also mean to lack.[13]
The reverse is also true as all evil has good within it, but is just channeled the wrong way. One may do an immoral act, but this act if done properly contains Kedusha. For this reason, the word קדש means sanctity as well as a harlot as in××™×” הקדשה.[14] We can now comprehend why ×—×˜× means to sin as well as to lack since when one sins it is lacking holiness. This explains why the × of ×—×˜× is silent since when one sins he forgets (symbolized by silence) Hashem- the ×לופו של עול×, master of the world (represented by the × since when it is spelled out spells ×לף; master, captain).
In order for evil, impurity to exist there needs to be Kedusha in it.[15] Thus ×—×˜× contains an ×- a spiritual letter, as it represents Hashem. This can be compared to bacteria (evil) as it needs to be nourished for it to grow. We should all merit to use our abilities and actions in an elevating way.
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I can tell by the look on your face
The Midrash tells us that the face of a person is different on Shabbos than during the week.[16] Although we may be unable to discern this, those of holy stature can. In this way, R’ Tzadok[17] interprets ×‘× ×™ היכל×... which we sing at the third meal of Shabbos: ×‘× ×™ היכל×; those who are ×‘× ×™ עליה and are in the sanctuary of Hashem who have a tremendous yearning for holiness- דכסיפין- can see the radiance of people’s faces on Shabbos-למחזי זיו דזעיר ×× ×¤×™×Ÿ.[18]
R’ Naftali Ropshitzer (1760-1827) says that one’s Mitzvos and transgressions are written and engraved on his forehead. When one does Teshuva to the extent that the sins are forgotten from his memory, this show he did proper Teshuva and had complete regret to remove the sin that was etched on his forehead. This is why it is forgotten from his memory.[19]
Upon seeing his brothers, Yosef recognized them but acted like a stranger to them- ×•×™×ª× ×›×¨ ×ליה×. The Ramban[20] comments that Yosef made himself like a stranger in that he put a turban on (×ž×¦× ×¤×ª), which covered part of his face, in order to disguise himself. This is just as we see by the wife of Yeravam- ×•×”×©×ª× ×™×ª...×שת ירבע×; disguise yourself so that people will not know you are, Yeravam’s wife. R’ Tzadok posits that Yosef did this so that they shouldn’t recognize him from the radiance on his face as we know the brothers were on such a level to perceive such holiness. This is how he interprets ×•×™×ª× ×›×¨ as he hid the radiance of his face.
Nevertheless, his brothers were able to tell who he was. After Yosef revealed himself and his brothers couldn’t answer him it says ×›×™ × ×‘×”×œ×• ×ž×¤× ×™×•;[21] they were perturbed. Why does it say ×ž×¤× ×™×• and not the seemingly more accurate ×ž×ž× ×•; from him? This hints to that they were able to recognize him from the spiritual radiance on his face- ×¤× ×™×•. When Yosef goes to meet his father it says[22] ×•×™×¨× ×ליו...; he appeared before him, fell on his neck and cried. The words ×•×™×¨× ×ליו seem unnecessary. This is telling us that when he came to his father he revealed to him the light of his face as he was steadfast in his holiness.
Yaakov said ×—×™×” רעה ×כלתהו; a wild beast devoured Yosef.[23] The Gemara[24] says ×ין ×—×™×” שולטת...; a wild beast doesn’t gain ascendancy over a man unless the man appears to it like an animal. This means that the light on his face changes. This is why Yaakov refused to be comforted as he said[25]...×בל ש×לה ; I will go to the grave mourning for my son, since Yosef had a similar appearance to Yaakov[26] so if Yosef damaged himself in that area Yaakov would feel it. So when he was told Yosef was alive, Yaakov was in doubt whether Yosef damaged his appearance, especially now that he was a ruler and was on his own. Yaakov thus says ...×לכה ו×ר×× ×• – I will go and see his face and I will be able to tell.[27] What does Yaakov say after? ×מותה ×”×¤×¢× ×חרי ר×ותי ×ת ×¤× ×™×š; now I can die after seeing your face, as he recognized the holy light on his face.[28]
The Chassam Sofer says similarly based on the words of the Ramban. The Ramban says that Yosef removed his turban (as this is what the kings of Mitzrayim wore) from upon his face so that Yaakov could see him. The Chassam Sofer[29] comments that he did this so that Yaakov should see his face, thereby recognizing that he didn’t sin in Mitzrayim as someone of Yaakov’s stature can see this from a look in the face. This is what is meant in ×חרי ר×ותי ×ת ×¤× ×™×š ×›×™ עודך ×—×™- through seeing your face, it is recognizable to me that you are still alive in your righteousness- ×›×™ עודך ×—×™.
[1] מי השלוח חלק ×©× ×™, Breishis, s.v. וי×מר...× ×¢×©×”. At the age of two he became orphaned from his father. He became a student of R’ Simcha Bunim where he joined R’ Menachem Mendel of Kotzk. When R’ Menachem Mendel became the Rebbe in Kotzk, R’ Mordechai Yosef became his student there. In 1839, he became Rebbe in Tomaszow, subsequently moving to Izbitz. His leading disciple was R’ Yehuda Leib Eiger (1816-1888), grandson of R’ Akiva Eiger. The Izbitzer’s grandson was R’ Gershon Henoch Ridziner. The Izbitzer was also the the Rebbe of R’ Tzadok Hakohen. This came as a result of R’ Tzadok needing a היתר from 100 Rabbanim. Along this path he met the Divrei Chaim of Sanz, R’ Shalom Belzer and others. However, it was the Izbitzer who caught the attention of R’ Tzadok when he was giving a Gemara shiur. From that time onward, he never left the Izbitzer. When R’ Tzadok moved to Lublin, the Rav- R’ Berish Ashkenazi- author of × ×•×“×¢ בשערי×, was opposed to Chassidus especially against the path of the Izbitzer. When R’ Berish saw R’ Tzadok escorting the Izbitzer, he asked him how a great Gaon such as R’ Tzadok could subdue himself to someone like the Izbitzer who he said was on a lower level- as he told R’ Tzadok I heard you say פלפול that the Izbitzer can’t say. R’ Tzadok retorted that many times the Gemara says ×ביי ×•×¨×‘× ×“×מרי תרוייהו; Abaye and Rava both said… . On that one line, there is a 6 page essay from R’ Yehonoson Eibshitz. Who is greater- Abaye and Rava or R’ Yehonoson Eibshitz? Certainly Abaye and Rava. R’ Tzadok says the same applies to me and my Rebbe.
[2] Mishlei 11:14. See Tanya, chapter 26
[4] Breishis 49:9, 14, 17, 21. Devarim 33:20. In the time of Gideon, we captured two leaders of Midian- ערב and ×–×ב (Sefer Shoftim 7:25). These names are also harsh animals- the raven and wolf. Is it any surprise that their initials spell ×¢×–; bold-faced. Incidentally, מדין is rooted in the word דין, representing harshness.
[5] See Rambam, Hilchos Teshuva chapter 5
[6] R’ Yaakov Izbitzer (1814-1878), the eldest son and successor of R’ Mordechai Yosef Izbitzer, points out in his Sefer Beis Yaakov that the head is above the body since we should aspire for spirituality. This is in contrast to animals as their head faces downward to the ground since they are all about the physical. This is in line with ×‘×©×ž×™× ×ž×ž×¢×œ ועל ×”×רץ מתחת (Devarim 4:39). When we go to bed, our head is aligned with the rest of our body. Consequently, we recite קרי×ת שמע על המטה so that we accept the sovereignty of Hashem even in such a situation.
[7] Rearranging the letters of בחירה we get בחר י-ה; to choose Hashem, as this is what one should use his free choice for. It therefore is no wonder that the letters of בחר also spell חרב, another name for Har Sinai, as we choose Hashem through the Torah.
[8] “An animal has needs. Humans have a need to be needed.” Otherwise humans feel what is the purpose to their existence. Connecting to Hashem fills this void.
[9] Breishis 37:20. Ohr Hachaim, 37:21.
[13] Bamidbar 31:49, Rashi. This idea is also in creation as well as in the very food we eat. Even food that is healthy and nourishing has refuse to it. Examples include inedible peels, seeds and shells of food. Moreover, most of that which we do eat is excreted from the body.
[15] In the words of the Tanya: although the ×¡×˜×¨× ×חר×; the evil side, has abundant vitality with which to animate all the impure animals and souls of the nations as well as the animal soul of a Jew, this stems from the realm of holiness (Tanya 29).
[16] Breishis Rabba 11:2. This is because when Adam sinned, the light was removed only after Shabbos.
[18] R’ Tzadok says this applies specifically by the 3rd meal of Shabbos since this is after one goes through a Shabbos. This is the meal corresponding to Yaakov- the 3rd of the Avos- who was a semblance of the beauty of Adam (Baba Basra 58a).
[19] Zera Kodesh Parshas Zachor
[27] 45:28. The word ×¤× ×™× means a face as well as insides, since one can see what is happening inside a person from his face.
[29] Chassam Sofer on the Torah, Vayigash, 46:29, s.v. וי×סור
