7765 —הבהרות על יעקב אבינו שלא מת ופירושי חז"ל

B"H, Thursday, Eve of Rosh Chodesh Sivan, Malchus Sheb'Yesod, 5702.

Shalom u'Vrachah!

Newark, NJ.

To the esteemed directors of Merkaz L'Inyanei Chinuch Achadash"h B'Ahavah Rabah.

With great pleasure I read your letter from the 23rd of Iyar and the interest you showed in my comments on the Shiurim that are published by you. Even more so, I was delighted by your insightful note regarding Yaakov Avinu not dying. Since your words are very dear to me, I will note here several points. My intention is not to begin a correspondence or await your response—only to offer a Torah comment for consideration at your convenience.

a) You wrote that the words of the Chida Gadol (Chidushim Gedolim) that "he did not die" refer to the soul; but seemingly this is not so according to Tosafos. It can be said that Tosafos speaks according to their initial assumption and not after their question: "Was he eulogized in vain?" etc. At the start of his words, the Chida Gadol brings Tosafos and Rashi: "And they embalmed him... it seemed to them he died but he was alive." On this the Chida Gadol says: "This explanation is forced... and I heard an explanation...," then gives his own interpretation. Thus it is clear that the Chida Gadol found both Rashi's and Tosafos's explanations forced—why should we multiply disputes between Rashi and Tosafos where there is no explicit disagreement? Therefore he writes his own explanation he heard; we need not say Tosafos wrote according to their initial assumption. In homiletics it is not surprising to interpret against Rashi and Tosafos as brought in Tosefet Yom Tov Nazir ch.8 m.5: "Since for practical law there is no difference... permission is given to interpret; I see no difference between interpreting Mishnah or Scripture—permission is given for Scripture as we see from commentaries since Gemara times—as long as one does not rule against the Gemara sages." This is also found in many books; we also see in practice that verses and sayings of Chazal are interpreted in various ways.

b) You write: "And this sweetens the change in names in the verse (Yeshayahu 41): 'Do not fear, worm Yaakov; men of Israel,' according to our Sages in Bereishis Rabbah ch.1 etc., 'men' meaning death." a) See Etz Yosef there on the Midrash quoting Yefeh Toar: "Since it repeats 'worm Yaakov; men of Israel,' it hints at Yaakov himself," meaning it was a sign for his children—that just as worms did not consume him so too gentiles could not destroy Israel. b) If we take Alshich HaKadosh literally that there was death among Israel, then Midrash Rabbah's statement—"Why did Yosef die before his brothers? Did I not say 'Do not fear worm Yaakov'?"—becomes difficult; if there was death among Israel perhaps embalming was needed for this reason—it requires further thought.

c) You write that one must examine our Sages' words regarding Alshich HaKadosh's interpretation (Mezach Beis 50:3 and Rashi/Bereishis Rabbah ch.96). In Gemara they bring the verse: "And you, do not fear My servant Yaakov... nor be dismayed O Israel... he too is alive," implying both names Yaakov and Israel are alive; so understood Baal HaAkeidah Parashas Vayechi Shaar 32: "At any rate it should have said 'Israel our father did not die' etc., also since the verse mentions both names." Thus from our sugya it seems even Israel did not die. In Be'er Mayim Chaim on Vayechi (and Ohr HaChaim) it says only sleep overtook him—it seemed as if he died but really ascended alive to Gan Eden; also quotes Yalkut on "the days of Israel drew near to die": Hashem said: "You will be hidden but will not die," etc. (see Baal HaTurim Bereishis Parsha Nun v.5 on "I am dying": three times in Mesorah etc.—even though they said Yaakov did not die, since Moshe said 'I am dying,' so did he.)

I am truly surprised that in your essay you did not mention Baal HaAkeidah's lengthy discussion in Shaar 32 on this topic; Malbim on Vayechi also interprets similarly. By the way, I saw in Shas Vilna's glosses on Ta'anis by Chochmas Manoach that his opinion is Yaakov Avinu did not die immediately in Egypt but rather in Eretz Yisrael; this is hinted at by 'Behold I am dying—in my grave.' See his words there.

a] One should not question Alshich from Etz Yosef.
b] Embalming would be impossible if there was no death for Yaakov since body is one.
One should also not question Alshich from Akeidah.
In Shas one can explain: since his body remained alive (but lacked the extra vitality added when called 'Israel'), thus he resembled his descendants.
This is clear.

I wrote all this only for pilpul alone—I do not seek a response as these were written merely as a signpost because your words are dear to me.

Regarding your request for help spreading Shiurim—as you know I am extremely busy; nevertheless I will do what I can with Hashem's help.

With great respect and esteem,
Moshe Pinchas Katz

Summary

This letter explores differing interpretations about whether Yaakov Avinu truly died or only appeared so, referencing many classical sources and encouraging open Torah discussion while emphasizing respect for diverse views within tradition.