Uncovering the Symbolism in the Gifts of Yaakov

A thought on Parashas Miketz

When the Shevatim were preparing to return to Mitzrayim, Yaakov prepared a gift for the Viceroy, who we know was Yosef. It contained the best products from the land of Israel, including balm, honey, gum, resin, pistachio nuts, and almonds.

ויאמר אלהם ישראל אביהם אם־כן אפוא זאת עשו קחו מזמרת הארץ בכליכם והורידו ¹לאיש מנחה מעט צרי ומעט דבש נכאת ולט בטנים ושקדים

Rashi has an interesting comment as to the identity of botnim, 

לא ידעתי מה הם, ובפרושי א"ב של רבי מכיר ראיתי פשט"ציאס ודומה לי שהם אפרסקין

I do not know what these are. In the definitions given in the Dictionary of R’ Machir, I have read that they are Pistachios; I think that they are peaches.

What was the significance of this unique gift? Additionally, why does Rashi find it necessary to bring down this machlokes between Rav Machir and himself as to whether botnim are pistachio or peaches? What's the difference?

Lets try to understand the value of this gift and then we will gain an understanding as to the distinction between peaches and pistachios.

Rav Chaim Vital² teaches that the secret of the ketores was encoded in the secret names of God using the letters of these six items. Dr. Yosef Klein³ explains that when the brothers of Yosef, including Binyamin, first came to Egypt, Yosef did not cry. However, after the brothers presented a gift from their father to Yosef, he cried. The Zohar⁴ explains that Yosef saw the Mikdash in the gift and smelled the ketores, which brought back memories and made him emotional. The Yerushalmi⁵ states that if a kortuv of honey was added to the ketores, the smell would be overpowering. 

Upon smelling the ketores, Yosef was reminded of the past and the potential for the future, causing him to weep. In order to maintain his disguise as Tzafnat Paneach, he retreated to another room.

To test his brothers, Yosef planted his cup in their bags and had them arrested. When they returned to him, the smell of the ketores was still present, causing the brothers to regret selling Yosef into slavery. The smell of the ketores ultimately broke down the barriers between Yosef and his brothers, leading to the revelation of Yosef's true identity.

I would like to suggest a new and potentially simpler interpretation based on an idea that I learned from my father, Rabbi Yaacov Haber.⁶

The Gemara⁷ tells the story of Elisha ben Avuya, also known as Acher, and his student Rebbe Meir. Acher was part of a group of four, including Ben Azzai, Ben Zoma, and their teacher Rebbe Akiva, who entered a state of deep meditation called Pardes to try to understand the suffering of the righteous under Roman rule. 

The Gemara relates that Ben Azzai peeked and died, Ben Zoma peeked and lost his sanity, Acher peeked and became a heretic, and Rebbe Akiva peeked and emerged unchanged.

After this incident, Elisha became known as Acher and Rebbe Meir became his primary student. The Gemara also relates that Rabba bar Shila once encountered Eliyahu HaNavi and asked him what Hashem was doing. Eliyahu responded that Hashem was learning Torah and quoting the Tannaim, except for Rabbi Meir, whom Hashem did not quote because Rabbi Meir continued to study with Acher despite his heretical beliefs. However, Rabba justified Rabbi Meir's actions, saying that he was like a person who eats the inside of a pomegranate and discards the peel, or like someone who eats the flesh of a date and discards the pit, or like someone who eats the inside of a nut and discards the dirty peel. 

The three different comparisons (a nut, a date, and a pomegranate) represent different ways of looking at Elisha ben Avuya, also known as Acher.

To start, a nut is seen as having a hard, dirty exterior, but its interior is nutritious and easy to consume. This reflects the idea that Acher appears bad on the outside, but is actually good on the inside.

Next, a date has a good exterior while its pit is inside and inedible. This leaves open the question of whether Acher is good on the outside, but bad on the inside, or vice versa.

Lastly, a pomegranate is seen as having a mix of good and bad elements on both the inside and the outside, making it difficult to discern the true nature of Acher. 

These comparisons highlight the importance of not judging a person solely based on their actions, and of being able to examine a person's inner qualities and choose what is worth keeping and what should be discarded. Rebbe Meir is praised for his ability to do this.

I’d like to suggest that the gifts from Yaakov to Yosef and his brothers were intended to convey a message about the importance of seeing beyond appearances and recognizing the good qualities in others. Rashi may be suggesting that the hard exterior of a person (like the shell of a nut) should not be taken at face value, as there may be soft and valuable qualities inside (like the fruit of a peach). Similarly, the soft exterior of a person may indicate inner strength and growth, even if there are hard elements inside. Ultimately, it is important to look beyond external appearances and appreciate the positive qualities in others.

Rebbe Nachman teaches⁸ that the gift from Yaakov was a metaphor for the melody of the Land of Israel. Perhaps this melody represents the idea of being able to recognize and appreciate the dualities and complexities within people and situations. Along with this comes the ability to perceive and appreciate the contrasting elements within a person or thing, such as the hard and soft elements of a nut and fruit or the sweet and sour elements of the ketores. By recognizing and valuing these differences, it is possible to break down barriers and uplift oneself by seeing the good in others.

1. Bereishis 43;11

2. Shaar HaKavanos, Shaar 6, Drush 3. Also mentioned by Rav Avraham ben Yaakov Saba - Zror haMor. 

3. https://www2.biu.ac.il/JH/Parasha/miketz/kle.html#8 

4. 1:202

5. Yoma 4:5

6. Lev Avos 4:20

7. Chagiga 14 -15

8. Likuttei Moharan Part II, Torah 63