(For the riddles, please see back page)
1) i) R’ Yonasan Eibshutz (Tiferes Yonason) explains: Ya’akov was aware that in Goshen there would be no lice, however, he was scared that the Egyptians would think that the reason there was no lice there was because Ya’akov was buried there, and they would turn him into an avodah zorah, therefore, he didn’t want to be buried there.
ii) The Rambam in Pirush HaMishnayos (Avos 5:4) explains that all the makos [plagues] only effected the areas where there were Egyptians, however, in areas where there were Yidden, the makos kept away. I.e. the water the Egyptians drank turned into blood, however, the water the Yidden drank didn’t. However, when it came to the plague of lice, the lice went to places where there were Yidden as well, however, they never caused any harm to the Yidden.
Why did lice go to Goshen?
The Chida (Rosh Dovid) and R’ Chaim Kanievsky in Tama Dekra both explain: By all other plagues the Egyptians weren’t convinced that it came from Hashem, as the magicians were also able to create the plague, therefore, to demonstrate it came from Hashem, He made it that in places where there were Jews there was no plague. However, when it came to the plague of lice where the magicians were unable to copy as they were unable to do sorcery on creations less than the size of a lentil, they already had proof that it came from Hashem, therefore, by the plague of lice they went into Goshen as well. Based on the above, we can understand very well why Yaakov didn’t want to be buried in Goshen. (See Chida, Rosh Dovid, Parshas Vayera).
2) The sefer M’rafsin Igri answers that those who are buried outside Eretz Yisroel must roll through the ground until they reach Yerusholayim, at which point they are resurrected. In contrast, those who are buried in other cities in Eretz Yisroel are first brought back to life in their current locations, after which they can walk normally to Yerusholayim. It was the pain and anguish of the first experience that Yaakov wished to avoid.
Alternatively, the Arizal writes that there is a cave that directly connects Ma’aras HaMachpeila to the Kosel, and every Erev Shabbos after midday the Avos go to the Kosel via this cave. In light of this, Yaakov’s concern did not apply to being buried in Ma’aras HaMachpeila, as it offers a direct connection to Yerusholayim and would spare him the need to roll through tunnels to reach there. (R’ Ozer Alport, Parsha Potpourri)
3) The Mishnah in Nazir (9:3) teaches that if a person is relocating a corpse that has already been buried, he must take some of the surrounding dirt together with it. The Gemara (Nazir 65a) derives this law from Yaakov’s request (Bereishis 47:30):ונשאתני ממצרים - you shall transport me out of Egypt, explaining that Yaakov was also telling Yosef to take some of the surrounding earth together with his body. The simple understanding of the Gemara is that Yaakov was first buried in Egypt immediately after his death, and 70 days later, he was disinterred and reburied in Chevron. The Tosfos Yom Tov points out that the Torah makes no mention of Yaakov being buried in Egypt, and he cites the Rambam who maintains that the Gemara’s derivation is merely an אסמכתא (textual hint). The Moshav Z’keinim also says that Yaakov was never buried in Egypt and explains that the Gemara understood that Yaakov was asking Yosef not to bury him in Egypt because if he did, he would be obligated to take some of the dirt of Egypt together with him, which would needlessly cause them additional work.
On the other hand, the Chizkuni maintains that Yaakov was initially buried in Egypt, as he told Yosef:ושכבתי עם אבתי - I will lie down with my fathers when I am buried – and subsequentlyונשאתני ממצרי ם - you will take me up from Egypt.
The Ichud B’Chidud (5777) points out that the Chizkuni’s explanation helps explain why the Torah says (50:10) that Yaakov’s sons observed a 7-day mourning period as they were travelling to Chevron to bury him. The Paneiach Raza questions why they sat shivah at that point when mourning does not begin until after the body has been buried. According to the Chizkuni, Yaakov had previously been buried in Egypt, in which case it was already possible to begin mourning his death. (R’ Ozer Alport, Parsha Potpourri)
4) R’ Mordechai Gifter (Pirkei Torah) explains: The sons of Yaakov were born in Chutz La’aretz, in the house of Lavan HoRosha, and besides for their father Yaakov – they had no place to draw ruchniyus [spirituality] from, however, the shevotim themselves stood strong and withstood the test, and made sure that they weren’t effected by their environment.
Similarly, Menashe and Ephraim who were born into the terrible city of Mitzrayim, manage to withstand everything, and stood strong against their environment, and maintain their level of kedusha. Only such people who have withstood strong tests and overcame them are fitting to be the Shivtei Yisroel, the tribes of Israel!
However, the sons of Yosef who were born after Yaakov came to Mitzrayim, were already born into a community full of ruchniyus and good surroundings. They never had to withstand the tests and difficulties the other shevotim had to withstand. Therefore, although they may be tzadikim, they are not deserving of being called Shivtei Yisroel.
Did Yosef in Fact Have Other Sons?
The Ramban (pasuk 15) writes: Yaakov Avinu was a navi, and certainly everything he said had great meaning, and from the fact that he mentioned Yosef having other sons besides for Ephraim and Menashe, although the pasuk doesn’t mention anything, it must be he still had other sons.
R’ Chaim Kanievsky Finds a Mekor
R’ Chaim brings a wonderful source to show Yosef had other sons, besides for Ephraim and Menashe. In Divrei HaYomim 1 (7:22) it says: A portion of the sons of Ephraim were killed by Anshe Beis Gas, and Ephraim was very upset over this for many days – ויבאו אחיו לנחמו – and his brothers came to comfort him. The pasuk says “brothers” in the plural – meaning, besides for Menashe, Ephraim had other brothers! – we see from here that Yosef had other brothers. (See Ralbag who also learns like this, however, the Malbim writes that Yosef never had other brothers, and the Metzudos writes, that “brothers” means “friends”.)
5) Rashi brings, a donkey is strong and can carry a heavy load, similarly, one who accepts the yoke of Torah must be able/prepared to carry a heavy burden.
Rashi explains, that a donkey “rests between the boundaries”, as it travels by day and night and doesn’t have a fixed place to rest, when it gets tired it rests between the boundaries of the cities it is transporting things to. Similarly, one who wants to toil in Torah must be prepared to learn day and night, without having a proper sleep.
The Kli Yakar explains: When a donkey transports things, they are tied on to the donkey to ensure they don’t come apart. Similarly, one who wants to acquire Torah must be connected/tied to the Torah and not separate from it.
How Would They Show Off the Quality of a Donkey in Arab Countries?
In Parshas Shemos (4:20) the pasuk says: “Moshe took his son and his wife, and he rode them on a donkey and returned to the land of Egypt.” What is the pasuk coming to teach us, by telling us, “He rode them on a donkey”?
The HaKesav V’Hakabolah explains: A donkey has a special characteristic, that it rides straight – and its movement can’t be felt by those who ride on it. In Arab lands, when donkey merchants want to show off that their donkey is of good quality and can walk straight, they place a person on top of the donkey and give him a bowl of water to hold, and tell him to ride, and when people would see that no water spilt, they would know that it was a good donkey.
Moshe Rabbeinu’s wife had just given birth, and she was ill. Similarly, Moshe’s son just had a bris milah, and Moshe was worried that traveling, especially on bumpy roads would be harmful to his wife and son, therefore, he specifically chose a donkey to ride to Egypt on – so that the journey wouldn’t be harmful.
Based on the above, perhaps we can say, this characteristic of a donkey is very important for those who toil in Torah – as they must make sure to be very straight, and it shouldn’t be recognisable on them any disturbances that are going on around them.
Now that we are discussing Yissochar and the yoke of Torah I would like to mention a very important episode that happened in the Mir yeshiva.
