Director, Beth Din of America In 1944, Rabbi Yissochor Shlomo Teichtel ztl, an eminent Hungarian talmid chakham, completed work on his seifer, Eim Habanim Semeichah. The work is an impressive compendium of sources and reflections about the importance of taking proactive steps to bring about kibbutz galiyos (the ingathering of the exiles) and the Messianic redemption. Written, as it was, in the midst of the upheaval of the Holocaust, the seifer is a remarkable example of Torah-based hope and optimism in the face of unimaginable despair. One of the primary themes Rabbi Teichtel develops in his seifer is achdus. He cites numerous sources indicating that in the course of its march towards redemption the Jewish people will come together in unity and mutual respect. Like all his predictions about the end of days, Rabbi Teichtel keeps it real: the impending unity of the Jewish people is not just a theoretical proposition, but a reality on the verge of unfolding in the aftermath of the cataclysmic events that European Jews were then witnessing. But how is it possible to imagine such a sudden and dramatic reversal of the current situation? Like now, Jews were far from united in pre-war Europe, and that reality presented a formidable obstacle to Rabbi Teichtels optimistic prediction of imminent redemption. To meet this challenge, Rabbi Teichtel first responds by citing the mishnah in Avos (4:3): veal tehi maflig lekhol davar, which he interprets as meaning that anything can happen at any time. But then he argues that Jewish unity is particularly likely to sprout because it represents a sort of regression to the mean. Maharal, in his work Netzach Yisroel, writes that certain conditions reflect the natural order of things. Deviations from nature are short lived, since things have a tendency to revert to their usual course. Rabbi Teichtel is convinced that Jewish unity is natural, and that the splintering that we know all too well is a temporary deviation. How does he know this? Because of a passuk in this weeks parshah.; in summarizing the count of people who accompanied Yaakov down to Mitzrayim, the passuk says, kol hannefesh habbaah leYaakov Mitzraymah kol nefesh shishim vasheish. all the nefesh that came with Yaakov to Mitzrayim all the nefesh, sixty-six.(Genesis 46:26) The medrash (Yayikra Rabbah 4:6) notes that in contrast to the description of the members of Eisavs family (Bereishis 36:6), the passuk here uses the singular nefesh (soul) rather than the plural
9 Teves 5777
nefashos (souls). For the Jewish people exclusively, the natural
order is that we are like one person. We should internalize this message and be mindful of the importance of Jewish unity in our interactions with other Jews. In return, may we merit a sudden and dramatic unification of Kelal Yisrael speedily in our days.
Chut Hameshulash: Volume II
Yair Caplan (17)
(Through the Makor Chaim Exchange Program, MTA students were exposed to a fascinating seifer on the parasha, titled Chut Hameshulash Bashearim. This work is a Polish pilpul seifer on Chumash, written by three generations of Rabbinic figures from Gogw, Rabbi Asher Halevi Lemel, his son Rabbi Yechiel-Michel Halevi Lemel, and grandson Rabbi Moshe Halevi Lemel. This devar Torah is a paraphrased English synopsis of the Shaar Hakatan, Rabbi Moshe Halevis piece from Chut Hameshulash on parashas Vayyigash)
The gemara in Bava Basra daf 123 records an interesting
back and forth regarding our parashah. Abba Chalafta asks R Chanina Bar Abba, [Genesis 46:27] says there were seventy souls who went down with Yaakov to Mitzrayim, but when one counts the names, one finds only sixty-nine! R Chanina responds that the passuk (46:15) says vees Dinah bito, using the superfluous es to indicate that a twin was born with Dinah, and this twin was number seventy. Abba Chalafta retorts that it also says the word es by Binyamin, which would also suggest he was born with a twin, and the total should be seventy-one. Since this is not the correct number it must be that the answer of es Dinah, is invalid. Finally, R Chanina responds I had a pearl in my hands, and you tried to take it from me? Rather, the seventieth is Yocheved, daughter of Levi, who was born as Yaakovs family entered Egypt. There are two glaring problems with this gemara. Number one: Why did R Chanina give the answer of es Dinah if it would be so easily refuted? He surely knew the fact that the passuk added es by Binyamin as well! Number two: Why did R Chanina say that Abba Chalafta wanted to take his pearl? He didnt merely want to, he succeeded in doing so! As per the classical Polish approach, the Shaar Asher turns his attention to a different issue, which, when resolved, will help us understand our two original questions. He is bothered by the passuk from the beginning of parashas Shemos (1:5), where the Torah repeats that Yaakovs progeny was seventy souls, this time
Page 2
adding VeYosef haya bemitzrayim, and Yosef was in Egypt. Why is
this last fact relevant? Rashis approach (based on Sifrei Haazinu, which maintains that this passuk is teaching that Yosef remained righteous in the spiritual abyss of Egypt) is difficult, because it doesnt explain why this line is necessary in context. So R Asher Halevi takes an alternative approach, which will eventually help answer questions from our discussion. The gemara in Taanis 11a states that it is prohibited to have relations during a famine, and brings proof from the fact that Yosef followed this law by having Ephraim and Menashe beterem tavo haraav, before the famine began. Tosafos on the daf is baffled: How then could Levi have fathered Yocheved just before leaving for Egypt, during a famine? The Reeim answers that Levi was an exception to the rule, as he had only fathered boys, but no girls, and thus had not fulfilled the obligation of pirya verivya, according to Beis Hillel, whom the halachah follows. The Beis Yosef asks on the Reeim the obvious question what about Yosef? He shouldnt have been prohibited from having children either, because he too only had sons! The Shaar Asher answers based on the yesod that even in the mitzvos that Benei Noach are required to follow, they arent required to fulfill all of the details of said mitzvos; rather, they must simply satisfy the general principle of their given commandments (just as the medrash in Bereishis Rabbah states that Lemechs two wives both fulfilled pirya verivya, even though one gave birth to no girls). Furthermore, the Ramban maintains that the Avos kept the entire Torah (with a few notable exceptions), yet he qualifies this by positing that they only acted as Bnei Yisrael, while inside Eretz Yisrael. Yet when they were stationed in the diaspora, they acted as Bnei Noach. Thus the Reeim is defended from the Beis Yosef: Levi was in Eretz Yisrael, and therefore acted like a Jew, complying with all of the details of the mitzvos, and thus he had yet to fulfill pirya verivya when he only had two boys (i.e. he lacked the detail of following the pesak halachah of Beis Hillel). Conversely, Yosef was living in Egypt, outside of Eretz Yisrael, so he acted like a Ben Noach, fulfilling the general obligation of pirya verivya with his two boys, losing his exemption from the ban on relations during a famine. This explains why the passuk in Shemos adds the seemingly superfluous Yosef was in Egypt, because the beginning of the passuk is telling us here that Yaakov had seventy family members at the time, inevitably including Yocheved. This raises the question of Tosafos, How could Levi have fathered her? prompting our answer that Levi was an exception, and assuring us, in defense of the Reeim, that Yosef was not an exception, considering that he was in Mitzrayim, acting like a Ben Noach (in accordance with the Rambans qualification), already yotzei in his general pirya verivya. Before getting back to our original two problems, R Asher Halevi adds a third: Why is Abba Chalaftas refutation (from es Binyamin) valid? Why cant R Chanina simply answer that Binyamins twin married one of the shevatim (just as R Yehuda suggests for all of the tribes twins)? This would explain why
Vol. 21 Issue #15
Binyamins twin wasnt counted, as Bereishis 46:26 states that the
count of seventy excluded the wives of the shevatim; and now the mysterious seventieth soul could be Dinahs twin, who must not have married a sheivet, and thus would have been counted! (This would also explain why the word es is used only by these two twins: the rest of the twins born with shevatim, as Rashi suggests, died before the trip to Egypt, while only two twins, the ones alluded to with the word es, survived!) The answer to this third problem is simple: If we assume like the Ramban from before, that the Avos kept the Torah, it is impossible to suggest that shevatim married their sisters. And now, equipped with these notions, we can answer our first two questions. The back and forth of the gemara can be read as follows: After Abba Chalafta posed the seventy vs. sixty-nine discrepency, R Chanina was bothered by Tosafos question on Taanis 11a, and didnt feel that the Ramban was correct in defending the Reeim, and thus the problem remained surrounding how Levi could have possibly had Yocheved at such a time (as he didnt keep the Torah like a Yisrael, and therefore hed already fulfilled the general pirya verivya with two boys). R Chanina therefore answered with es Dinah, the alternative to the faulty Yocheved response. And when Abba Chalafta tried to take away his pearl of an answer by retorting with es Binyamin, this only revealed that Abba Chalafta held in accordance with the Rambans yesod, (as we established in the above paragraph: the refutation of es Binyamin only stands if the Rambans view is followed). Thus, R Chanina replied (not to have his pearl successfully taken away), with yet another pearl, the answer of Yocheved, now valid because Abba Chalafta himself implicitly insisted (in the previous refutation) on maintaining the view of the Ramban, allowing the problems with Yocheveds birth to drift away (as Levi was acting like a Yisrael, and indeed was exempted from the ban on relations because he had not fulfilled the details of the mitzvah)! In other words, R Chanina was answering in the form of a mimah nafshach, loosely translated as either way. If we choose to dismiss the Ramban, then Yocheved cannot be the answer, but Dinahs twin surely can be the solution. On the flip side, if we decide to adopt the Rambans position, then Dinahs twin is indeed refuted as a possible answer, while Yocheved is again a perfect candidate for a pearly resolution.