Undercoat

This week’s Parsha serves as a transition of sorts as the Pessukim begin to speak about the Shevatim more specifically. While there is a Machlokes whether the concept of “Maseh Avos Siman L’Banim” applies to the Shevatim themselves, it is clear that we can learn much from the interactions between Yaakkov Avinu and his sons. Each detail of these relationships must be examined in the hopes of discovering guidance for our lives as individuals and a nation.

The Passuk at the beginning of the Parsha specifically discusses the bond between Yaakov and Yosef: “V’Yisroel Ahav Es Yosef Ki Ben Zekunim Hu Lo V’Asa Lo Kesones Pasim.” So few words, so many questions.

First, the Parsha began with the words “Vayeshev Yaakkov B’Eretz Megurei Aviv”, yet here the Passuk switches, referring to Yisroel. Why the change? In addition, the form of the Passuk is notable: rather than the active “YaYehav Yisroel Es Yosef” a more passive form is used “V’Yisroel Ahav.” Even those of us without advanced degrees in Dikduk can sense that this change was intentional—why did the Torah write this Passuk in such a format?

The term “Ben Zekunim Hu Lo” requires explanation as well. Rashi brings two Pshatim in these words. The first is the most literal approach: Yosef was born when Yaakov was older, he was an actual “Ben Zekunim.” This Pshat seems to fit well into the flow of the Passuk: because he bore Yosef later in life, Yaakov shared a special bond with this one of his children.

The second Pshat brought by Rashi, however, is a little more diffciult to understand. Onkeles renders the words “Ben Zekunim” as “Bar Chakkima.” Rashi explains that Yaakov taught all his Torah, all that he had learned in Yeshivas Shem V’Ever, to Yosef, making him a “Zaken” in terms of expertise in Torah. How does this Pshat fit into the Passuk? The Torah seems to be indicating that Yaakov taught Yosef more than the other Shevatim, that Yosef was the only “Bar Chakima.” One assumes that this was because there was a special place in Yaakov’s heart for Yosef. If so, the fact that he was a Ben Zekunim was not the cause of the increased love between Yaakov and Yosef but a result of it. The Passuk, however, seems to say that the opposite is true, that the love came because of the Chachma—how is this the case?

There are some more specific questions to be answered regarding this Pshat in Rashi as well. First, why was this true—why did Yaakov give the teachings of Shem V’Ever over to Yosef more so than the rest of his sons? Were not each of them entitled to the Mesorah of their father? Second, Rashi specifically refers to “Kol Mah Shelamad M’Shem V’Ever” but makes no mention of that which Yaakov had learned from the other Avos. Yaakov had much time to gain from Yitzchok Avinu and even his grandfather Avraham Avinu. Why does Rashi speak about Shem V’Ever particularly?

The final set of questions on this Passuk relate to the Kesones Pasim itself. There appears to be a causal relationship noted in the Passuk: Yaakov loved Yosef, and therefore made him a Kesones Pasim. How are the two connected? Why did Yaakov choose to express his love for Yosef, his Ben Zekunim, with a Kesones Pasim?

We must also understand why Yaakov gave Yosef anything at all.

The Pessukim in Parshas Vayigash tells us that after revealing himself to his long-estranged brothers, Yosef gives each a gift before sending them back to Yaakov Avinu. The Passuk there tells us that while he gave each of the Shevatim a change of clothing, Binyomin received three-hundred silver coins and five changes of clothing. Asks the Gemarah in Megillah: “Efsher Davar SheNitztaer Oso Tzaddik Bo Yikashel?” It it possible that Yosef, who suffered so greatly because of the extra favor shown to him by his father, personified by the Kesones Pasim, would make the mistake of showing extra favor to his brother? The Gemarah is assuming that the Shevatim became jealous of Yosef when they saw the Kesones Pasim, as is certainly implied by the Pessukim in our Parsha, and this led to Mechiras Yosef and all his travails. That being the case, the Gemarah wonders how Yosef could have fallen into the same trap by giving Binyomin extra gifts.

Leaving aside the Gemarah’s answer, and the intentions or motivations of the other Shevatim in Mechiras Yosef, one does wonder how Yakkov himself would have answered a similar question. We must assume that Yaakov Avinu understood that showing extra favor to one son may cause the others to be jealous—why did this not deter him from giving Yosef the Kesones Pasim? Yaakov certainly had a Cheshbon, and while it would be presumptuous for us to assume we can identify it definitively, perhaps we can find at least a possible explanation.

Seeing as the Kesones Pasim played such a central role in the life of Yosef, as indicated by the Gemarah in Megillah, it would seem appropriate to understand a little more about it before attempting to explain these Pessukim. While the Meforeshei HaChumash discuss exactly what kind of coat it was, and why Yaakov chose to give it to Yosef, it may be helpful to start earlier, so to speak, and understand its origins. For that, we must look back at Parshas Beraishis.

After Hashem told Adam and Chava about the consequences for their actions—the curses they brought onto the earth—the Torah tells us: “Vayaas Hashem Elokim L’Adam U’LiIshto Kosnos Or VaYalbishem” Hashem himself made Adam and Chava “Kosnos Or” and enrobed them, Kaviyachol. Chazal, in various Medrashim, trace the subsequent path of these Kosnos Or: they were in the Teiva with Noach after which Cham took them, eventually passing them on to Nimrod. When Esav killed Nimrod he took the Kosnos Or, but Rivka insisted that they belonged to Yaakov Avinu once he assumed the Bechora. Thus, Yaakov had the Kosnos Or in his possession, and the supposition is that the Kesones Pasim were in fact these original Kosnos Or.

There seems to be a difficulty in assuming the Kesones Pasim and Kosnos Or were one and the same, however. Rashi, in our Parsha, explains that the Kesones Pasim was a “Kli Milas”, a coat of fine wool, a Pshat supported by other Pessukim in Tanach. How then are we to understand that they were the same as the Kosnos Or, which would seem to have been made from some kind of skin or leather, as the word Or suggests?

Perhaps the answer to this question is a gateway to understanding not only the Kosnos Or, but also the Kesones Pasim itself.

The Medrash Lekach Tov explains that the word “Or” does not refer to the material of the Kosnos, but their function. They were, in fact, made of fine material, and were therefore soft and luxurious as they touched the skin of Adam and Chava. They were Kosnos that affected the Or of those who wore them. This explanation would seem to fit with a comment the Alshich Haadosh makes in our Parsha, that a Kesones is the layer of clothing worn closest to the skin and not seen by others.

It emerges that the Kosnos Or were clothes of fine material, specifically meant to go against the skin of those who were wearing them, and perhaps not even seen by anyone else. What is their message?

In order to understand, some context is of course necessary. R’ Bentzion Yadler, in Tiferes Tzion on Medrash Rabba, explains that Adam Harishon found himself in a new situation after the Chet of the Etz HaDaas. He had been elevated after his creation, and placed in Gan Eden, but had now fallen. He was subject to Aveirah and punishment, and would soon be banished from the safety of the Gan. It was at this juncture that Hashem made him the Kosnos Or, as if to say that as much as everything had changed, so much was the same. He would still be provided for by the Borei Olam, though in a different manner. This cycle is aluded to by the Passuk in Yeshaya which says “Ani Asisi V’Ani Esa Ani Esbol V’Amalet”. Hakadosh Baruch Hu, who made us, is the One who elevates us, but also the One who endures our Aveiros, showing us unending patience and forbearance.

The Kosnos Or were a lower layer of clothing, they were hidden, but the one who was wearing them felt their warmth and comfort. That was the message Hashem sent to Adam and Chava with their creation: though you are leaving Gan Eden, and it seems as though you will be outside the graces of Hashem, He remains with you at all times, even when His presence cannot be seen.

It was this gift that Yaakov gave to his son Yosef.

Rashi brings a second Pshat in the word Pasim: it is Roshei Teivos for the four groups that traded Yosef—Potifar, the Sochrim, the Yishamelim and the Midyanim. Yaakov’s gift to Yosef thus alluded to the trials and travails he was to endure. He would be taken from the safety and security of his father’s home, and be traded many times over until he reached a foreign land that would prove to be hostile. In some way, Yaakov sensed that this was the destiny of his child, and he prepared him for this from the start.

Yosef was the Ben Zekunim, he was taught everything Yaakov learned while in Yeshivas Shem V’Ever. That period was a time of Galus for Yaakov: he had to flee his father’s home for fear of his life and he spent the next years separated from his life source. It was this Mesorah that he passed to Yosef, the Mesorah of Galus. Of course Yaakov Avinu taught all his sons Torah, and all he had gained from the Avos Hakedoshim, but he placed a special emphasis on Yosef, teaching him how to live when removed from the Bais Avos.

As a part of this education, by way of teaching this Mesorah, Yaakov gave Yosef the Kesones Pasim. The message was clear: even when you are far way, even when you feel as though all is lost, you can feel the Hoaras Ponim of Hakadosh Baruch Hu. In fact, when its hidden from sight, the embrace of Hashem is even closer to our skin, and its warmth all the more palpable. This was the gift he had to give his Ben Zekunim, the one to whom the Mesorah of Shem V’Ever was the most relevant.

This is perhaps also why Yaakov gave the Kesones Pasim to Yosef despite the risk that it would incite the Kinnah of his brothers. Yosef’s mission in life was predestined, he was to serve that fate, and the message of the Kesones Pasim was vital to his preparation.

We can also now understand the first few words of the Passuk, “V’Yisroel Ahav Es Yosef”. Rabbienu Bachaya in Parshas Vayechi explains that the name Yaakkov refers to the physical world while Yisroel refers to the spiritual. The Passuk is telling us that the Middah of Yisroel, the Chelekk Ruchani, loved Yosef. The part of Yaakov that related to the Olam Haruchani loved Yosef because it was confident that his Ruchnias could survive in Galus, “Ki Ben Zekunim Hu Lo”, because he had the Mesorah of his father, and the confidence instilled by the Kesones Pasim.

We are approaching the Yom Tov of Chanukah, one that celebrates a Nes that was not only in the form of Nigleh, but also took place in Eretz Yisroel. In fact, it is the only Yom Tov that relates to a Nes that did not take place during Galus. That being the case, it may seem difficult for us to relate to the Yom Tov as we are not Melumed in those types of Nissim. Perhaps the lesson of the Kesones Passim is therefore particularly relevant at this point in the calendar.

Though we don’t see Nissim Geluyim, and we are not yet Zoche to the overt presence of the Shechina afforded by the Bais Hamikdash, we must know that the Kosnos Or yet give us warmth. If we sensitize ourselves, we can see and feel the protection and comfort of the Shechina right against our skin. This is, after all, the ultimate purpose of Nissim Geluyim, as explained by the Rishonim: to remind us of the small Nissim happening at every moment or every day.

As we watch the Chanukah Licht burn, let us take the opportunity to bask in their warmth, and recognize that all is from the “Mi Sheamar L’Shemen V’Yadlik”, the One who makes oil burn. If we do so we will feel his presence in our life, and continue with joy down the path to the ultimate Chanukas Hamizbeach.