Bo: Chapter 7

"And he smelled the smell of his garments"

Synopsis

Rabbi Shimon says that when Jacob entered before his father, the scent of the Garden of Eden went in with him, and that the clothes he wore belonged to Adam. He asks what happened to the clothes of Eve, and in what clothing Adam and Eve were buried. He answers himself by saying that, when they left, they threw off the supernal splendor with which God had clothed them. We learn that as soon as God was clothed, as in "Who covers Himself with light as with a garment," He created the world. The question arises of how Isaac knew about "the smell of a field that Hashem has blessed." Rabbi Shimon explains that the field in "And Isaac went out to meditate in the field at the evening time" was the field near the cave of the Machpelah, and that Jacob saw the Shechinah on it, and it raised supernal holy scents. The conclusion Rabbi Shimon draws is that Isaac blessed Jacob because Isaac did not attribute the scent to the clothes at all; he attributed it to Jacob himself because he saw that he was worthy and deserving of his blessing. The rabbis then talk about the tenth day of the seventh month, Yom Kippur, and the sacrifice of the lamb. We are reminded that Yisrael does an action below, and God does the action above.

Adam Eden Jacob

148. He opened the discussion, saying: "And he smelled the smell of his garments, and blessed him, and said, 'See, the smell of my son is like the smell of a field which Hashem has blessed'" (Beresheet 27:27). "And he smelled the smell of his garments" means that the garments emitted a pleasant scent that had never left them. Now we should examine this closely; it is written, "The smell of his garments," and, "The smell of my son." It does not say, 'The smell of the garments, but rather "the smell of my son." HE ANSWERS, But we learned that when Jacob entered the Garden of Eden entered with him, and we learned that those garments belonged to Adam, as it is written, "For the man also and for his wife did Hashem Elohim make coats of skins, and clothed them" (Beresheet 3:21), and He took them out from the Garden of Eden.

148. פָּתַח וְאָמַר, וַיָּרַח אֶת רֵיחַ בְּגָדָיו וַיְבָרֲכֵהוּ וַיֹּאמֶר רְאֵה רֵיחַ בְּנִי וְגוֹ,' וַיָּרַח אֶת רֵיחַ בְּגָדָיו, מַשְׁמַע דְּאִינּוּן לְבוּשִׁין הֲווֹ סַלְּקִין רֵיחָא טָבָא, דְּלָא אִתְעָדֵי מִנְּהוֹן הַהוּא רֵיחָא. הַשְׁתָּא אִית לְאִסְתַּכְּלָא, כְּתִיב, רֵיחַ בְּגָדָיו, וּכְתִיב רֵיחַ בְּנִי, וְלָא אָמַר רֵיחַ הַבְּגָדִים, אֶלָּא רֵיחַ בְּנִי. אֶלָּא תָּאנָא, כֵּיוָן שֶׁנִּכְנָס יַעֲקֹב, נִכְנַס עִמּוֹ ג"ע. וְתָאנָא, אוֹתָן הַבְּגָדִים הָיוּ שֶׁל אָדָם הָרִאשׁוֹן, דִּכְתִּיב, וַיַּעַש יְיָ' אֱלֹהִים לְאָדָם וּלְאִשְׁתּוֹ כָּתְנוֹת עוֹר וַיַּלְבִּישֵׁם, וְהוֹצִיאָם מג"ע.

Aramaic Eden Garments Skin Spices

149. You may argue that it is written, "And they sewed fig leaves together" (Ibid. 7), and from them were THE SKIN GARMENTS THAT HASHEM MADE FOR THEM. If so, then why is it written, "Did Hashem Elohim make?" IF THEY HAD SEWN THEM THEMSELVES, and, "Coats of skins," when they were but a fig leaf. But as the Aramaic translation OF "COATS OF SKINS," it is 'precious garments.' And they emitted a scent from the spices of Eden.

149. וְאִי תֵּימָא, דִּכְתִּיב וַיִּתְפְּרוּ עֲלֵה תְאֵנָה דְּאִינּוּן הֲווֹ, אִי הָכִי, אֲמַאי כְּתִיב וַיַּעַש ה' אֱלֹהִים. וּכְתִיב כָּתְנוֹת עוֹר, הָא לָא הֲווֹ אֶלָּא עֲלֵה תְאֵנָה אֶלָּא כְּתַרְגּוּמוֹ, לְבוּשִׁין דִּיקָר וַהֲווֹ סַלְּקִין רֵיחִין מִבּוּסְמָא דְּעֵדֶן.

Earth Heavens

150. And we learned that they were made with the full Name, as it is written, "Did Hashem Elohim make..." WHICH IS THE FULL NAME that even the heavens and earth were not made with. FOR ONLY ELOHIM IS MENTIONED IN RELATION TO THEM. HE ASKS, Is it not written, "In the day that Hashem Elohim made the earth and the heavens" (Beresheet 2:4)? HE ANSWERS, There is no difficulty here, for when they were first made they were not made with the full Name, but when they became permanent, they were maintained by the full Name. THE VERSE, "IN THE DAY THAT HASHEM ELOHIM MADE," WAS SAID FOR THE PURPOSE OF MAINTENANCE.

150. וְתַנְיָא, בְּשֵׁם מָלֵא אִתְעָבֵידוּ, דִּכְתִּיב וַיַּעַש ה' אֱלֹהִים. מַה דְּלָא אִתְעָבֵידוּ בֵּיהּ שְׁמַיָּא וְאַרְעָא. וְלָא. וְהָא כְּתִיב, בְּיוֹם עֲשׂוֹת יְיָ' אֱלֹהִים אֶרֶץ וְשָׁמָיִם. לָא קַשְׁיָא הַאי כַּד אִתְעָבֵידוּ, לָא אִתְעָבֵידוּ בְּשֵׁם מָלֵא, בַּר כַּד אִתְקַיְימוּ, בְּשֵׁם מָלֵא אִתְקַיְימוּ.

Adam Esau Eve Garments Nimrod Wicked Wickedness

151. And concerning what was said, that these garments came to the wicked Esau, who took them from Nimrod, we explained this matter and it is difficult to understand. If so, why it is written, "For the man also and for his wife?" He made clothing for Adam and He made clothing for Eve, but what happened to the clothes of Eve? And if so, in what were they buried? Could you possibly conceive that they left and threw from themselves the supernal splendor that the Holy One, blessed be He, gave them.

151. וּמַה דְּאָמְרוּ דְּאִינּוּן לְבוּשִׁין אָתוּ לְהַהוּא רָשָׁע דְּעֵשָׂו, דְּנָסִיב לוֹ מִן נִמְרוֹד הָכִי אוֹקִימְנָא, וְקַשְׁיָא מִלָּה, דְּאִי הָכִי הָא כְּתִיב לְאָדָם וּלְאִשְׁתּוֹ, לְבוּשִׁין לְאָדָם, וּלְבוּשִׁין לְחַוָּה. לְבוּשִׁין דְּחַוָּה מַה אִתְעָבֵידוּ. וְתוּ, דְּאִי הָכִי בְּמָאִי אִתְקְבָרוּ, ס"ד דְּאִינּוּן שָׁבְקוּ וְרָאמוּ מִנְּהוֹן זֹהֲרָא עִלָּאָה, דְּיָהִיב לוֹן קוּדְשָׁא בְּרִיךְ הוּא.

Adam Eve Garments Likenesses

152. No one else wore the garments with which Adam and Eve clothed themselves, because they were in likeness of above in these garments. If you think that they wore them by themselves, come and behold, it is written, "And clothed them," in that the Holy One, blessed be He, clothed them. Blessed is their portion.

152. אֶלָּא אִינּוּן לְבוּשִׁין דְּאִתְלְבָּשׁוּ בְּהוּ אָדָם וְאִתְּתֵיהּ, לָא אִתְלָבַשׁ בְּהוּ ב"נ אַחֲרָא, דִּבְאִינּוּן לְבוּשִׁין דָּמוּ כְּגַוְונָא דִּלְעֵילָּא וְאִי ס"ד, דְּאִינּוּן אִתְלַבָּשׁוּ מִגַּרְמֵיהוֹן בְּהוּ. תָּא חֲזֵי, כְּתִיב וַיַּלְבִּישֵׁם, דְּקוּדְשָׁא בְּרִיךְ הוּא אַלְבִּישׁ לוֹן, זַכָּאָה חוּלְקֵהוֹן.

Adam Creation Deeds Garments Gold Heaven Light Spices

153. It is written, "O Hashem my Elohim You are very great, You are clothed with glory and majesty" (Tehilim 104:1), "Glory and majesty are before Him" (Tehilim 96:6), and, "Who covers Himself with light as with a garment..." (Tehilim 104:2). As soon as He was clothed, He accomplished His deed, THAT IS, HE CREATED THE WORLD. It teaches that the Holy One, blessed be He, clothed Himself in Light and created the heaven. THE GARMENTS OF ADAM WERE SIMILAR TO THIS CLOTHING. But how do we explain the verse, "The best clothes...which were with her in the house" (Beresheet 27:15)? HERE, the "best clothes" MEANS kingly garments of silk and gold, and it is the custom of the world to store them in spices and scents, because of the preciousness of the garments.

153. כְּתִיב. ה' אֱלֹהַי גָּדַלְתָּ מְאֹד הוֹד וְהָדָר לָבָשְׁתָּ. וּכְתִיב הוֹד וְהָדָר לְפָנָיו. וּכְתִיב עוֹטֶה אוֹר כַּשַּׂלְמָה וְגוֹ.' כֵּיוָן דְּאִתְלָבַּשׁ עָבֵד מַה דְּעָבֵד. מְלַמֵּד, שֶׁנִּתְעַטָּף קוּדְשָׁא בְּרִיךְ הוּא בְּאוֹר, וּבָרָא יַת שְׁמַיָּא. אֶלָּא בְּמַאי אוֹקִימְנָא הַחֲמוּדוֹת אֲשֶׁר אַתָּה בְּבֵית. הַחֲמוּדוֹת: בִּגְדֵי מַלְכוּת בְּמֶשִׁי וְזָהָב, וְאָרְחָא דְּעָלְמָא דְּגַנְזֵי לוֹן בְּבוּסְמִין וְרֵיחִין, לִיקָרָא דִּלְבוּשֵׁיהוֹן.

Garments Isaac Thought

154. Come and behold, first, "he smelled the smell of his garments" (Ibid. 27), BECAUSE HE THOUGHT THE SCENT CAME FROM THEM. But when he felt it, he said, "See, the smell of my son," because he knew that the scent came from him and for his sake, AND NOT FROM THE GARMENTS. "Like the smell of a field which Hashem has blessed." HE ASKS, How did Isaac know about "the smell of a field which Hashem has blessed?"

154. תָּא חֲזֵי וַיָּרַח אֶת רֵיחַ בְּגָדָיו, בַּתְּחִלָּה. וְכַד אַרְגִּישׁ, אָמַר רְאֵה רֵיחַ בְּנִי, דְּיָדַע דְּבֵיהּ הֲוָה תַּלְיָא מִלְּתָא, דִּבְגִינֵיהּ סָלִיק רֵיחָא. כְּרֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְיָ,' וְכִי מְנַּיִין הֲוָה יָדַע יִצְחָק רֵיחַ שָׂדֶה אֲשֶׁר בֵּרֲכוֹ יְיָ.'

Abraham Caves Isaac Prayer Shechinah

155. HE ANSWERS, Rather, there are two things, which amount to the same. For it is written, "And Isaac went out to meditate in the field at the evening time" (Beresheet 24:63), AND THAT IS THE SAME ONE AS "A FIELD THAT HASHEM HAS BLESSED." Did not he have a house or another place to pray? But that field was the one that Abraham purchased near the cave OF MACHPELAH, as it is written, "The field which Abraham purchased of the sons of Chet" (Beresheet 25:10). When Isaac came to the field, he saw the Shechinah over it, and it raised supernal holy scents. Therefore he prayed there, and set it AS A PLACE for prayer.

155. אֶלָּא, תְּרֵין מִלִּין אִינּוּן, וְכֹלָּא הוּא חַד. דִּכְתִּיב, וַיֵּצֵא יִצְחָק לָשׂוּחַ בַּשָּׂדֶה לִפְנוֹת עָרֶב. וְכִי לָא הֲוָה לֵיהּ בֵּיתָא, אוֹ מָקוֹם אַחֵר לְהִתְפַּלֵּל. אֶלָּא אוֹתָהּ הַשָּׂדֶה הָיָה אֲשֶׁר קָנָה אַבְרָהָם סָמוּךְ לַמְּעָרָה, דִּכְתִּיב הַשָּׂדֶה אֲשֶׁר קָנָה אַבְרָהָם מֵאֵת בְּנֵי חֵת. וּבְשַׁעֲתָא דַּהֲוָה יִצְחָק עָאל גַּבֵּיהּ, חָמָא שְׁכִינְתָּא עָלֵיהּ, וְסָלִיק רֵיחִין עִלָּאִין קַדִּישִׁין, וּבְגִינֵי כַּךְ הֲוָה מְצַלֵּי תַּמָּן, וּקְבָעֵיהּ לִצְלוֹתֵיהּ.

Abraham Caves Isaac Myrrh Prayer

156. HE ASKS, Why did Abraham not pray there, IN THE FIELD OF THE CAVE OF MACHPELAH LIKE ISAAC? HE ANSWERS, Because he had a set prayer place before. Another reason was the scent that he saw at Mount Moriyah. Why was it called Mount Moriyah? Due to the good myrrh (Heb. mor) that was there.

156. וְאַבְרָהָם אֲמַאי לָא הֲוָה מְצַלֵּי תַּמָּן, מִשּׁוּם דִּקְבִיעוּתָא דְּאַתְרָא אַחֲרָא הֲוָה לֵיהּ בְּקַדְמֵיתָא, וּמִלָּה אַחֲרָא רֵיחָא דְּחָמָא בְּהַר הַמּוֹרִיָּה. וְלָמָּה נִקְרָא מוֹרִיָּה. ע"ש הַמֹּר הַטּוֹב דַּהֲוָה תַּמָּן.

Eden Esau Jacob

157. And all was present BY JACOB SINCE IN ADDITION TO HIS OWN SCENT, the Garden of Eden also entered with him. Therefore, he blessed him. He did not attribute it to the garments, but rather to Jacob himself, for he saw that the scent originated in him, that he was worthy, and that he merited to be blessed and that the Garden of Eden entered with him. For this reason, when Esau stormed and protested, he said, "moreover, he shall be blessed" (Beresheet 27:33).

157. וְכֹלָּא הֲוָה, וג"ע דְּעָאל עִמֵּיהּ וּבַרְכֵיהּ. וּבְגִין כַּךְ לָא תָּלָה מִלָּה בִּלְבוּשִׁין, אֶלָּא בְּיַעֲקֹב מַמָּשׁ, דְּחָמָא דְּבֵיהּ הֲוָה תַּלְיָא מִלָּה וְאִתְחַזֵּי, וּזְכוּתֵיהּ סָלִיק לְאִתְבָּרְכָא, וְעָאל עִמֵּיהּ ג"ע. ובג"כ כַּד אִתְרָעַם עֵשָׂו, אֲמַר גַּם בָּרוּךְ יִהְיֶה.

Astrology Moon Torah

158. Rabbi Yitzchak said, The Torah should have started with, "This month shall be to you the beginning of months" (Shemot 12:2). What is the reason? Because it is the beginning OF THE RULE of the moon. Therefore, the Torah should have STARTED with these words, for the subject is connected with the Holy One, blessed be He. THE MOON IS THE SECRET OF MALCHUT, WHICH, WHEN FULL, UNITES WITH THE HOLY ONE, BLESSED BE HE. THEREFORE, THE TORAH SHOULD HAVE STARTED AT THE BEGINNING OF THE FULLNESS OF THE MOON, WHICH IS, "THIS MONTH SHALL BE TO YOU THE BEGINNING OF MONTHS."

158. אָמַר רִבִּי יִצְחָק, לָא אִצְטְרִיךְ אוֹרַיְיתָא לְמִכְתַּב אֶלָּא מֵהַחֹדֶשׁ הַזֶּה לָכֶם רֹאשׁ חֳדָשִׁים. מַאי טַעֲמָא. מִשּׁוּם דְּשֵׁירוּתָא דְּסִיהֲרָא הֲוֵי, וע"ד אוֹרַיְיתָא הֲוָה אִצְטְרִיךְ לְמִכְתַּב מֵהָכָא, דְּהָא בְּקוּדְשָׁא בְּרִיךְ הוּא אִתְקָשַּׁר מִלָּה.

Astrology Female Male Moon Praise Year Zeh (This, Masc.) Zot (This, Fem.)

159. It does not pose a difficulty, for it is not written, 'This (zot fem.),' NAMELY 'this month' BECAUSE THE NAME OF THE MOON IS 'ZOT,' and this is because zeh ('this' masc.) and zot are connected together. Wherever male and female are together, the praise is directed only to the male. THEREFORE, IT SAYS "THIS (ZEH) MONTH," INSTEAD OF 'ZOT,' and therefore it says, "It shall be the first month of the year to you" (Ibid.). Assuredly, it is "of the year," TO INDICATE THAT IT REFERS TO MALCHUT THAT IS CALLED 'A YEAR,' ONLY IT PLACES THE PRAISE ON THE MALE. Rabbi Yehuda said, Why is "to you" said twice, AS IT IS WRITTEN, "THIS MONTH SHALL BE TO YOU...IT SHALL BE THE FIRST...TO YOU." Rabbi Yitzchak said, FROM THE DOUBLING OF "TO YOU," we understand even more THAT IT IS ONLY FOR YISRAEL AND NOT FOR THE OTHER NATIONS, as it is written, "For Hashem's portion is His people" (Devarim 32:9). This connection WITH THE MONTH is to you and not to the other nations.

159. וְלָא קַשְׁיָא, דְּלָא כְּתִיב זֹאת, הַחֹדֶשׁ הַזֹּאת, דְּהָא זֶה וְזֹאת כְּחַד מִתְקַשְּׁרִין וּבַאֲתַר דְּאִית בֵּיהּ דְּכָר וְנוּקְבָּא כַּחֲדָא, לֵית שְׁבָחָא אֶלָּא לִדְכוּרָא, וְעַל דָּא רִאשׁוֹן הוּא לָכֶם לְחָדְשֵׁי הַשָּׁנָה, לְחָדְשֵׁי הַשָּׁנָה וַדַּאי. אָמַר רִבִּי יְהוּדָה, לָכֶם תְּרֵי זִמְנֵי לָמָּה. אָמַר רִבִּי יִצְחָק, מִנַּיְיהוּ, אִשְׁתְּמַע יַתִּיר, כְּמָה דִּכְתִּיב, כִּי חֵלֶק ה' עַמּוֹ. אִתְקְשָׁרוּתָא דָּא לָכֶם, וְלָא לִשְׁאַר עַמִּין.

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