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Va'Yigva vs. va'Yamos
ELI RAFAEL <[EMAIL PROTECTED]> asked:
This question is regarding the parsha of the week and i hope that it's ok
to ask.
In Torah I noticed that by Avot and Yishmael the term vaygiva is used.
Rashi says the reason is the term is only used by Zadikim. However, I do
not find that term by any other Zadik in the torah. I was trying to link
the term with Avot only because they were running front of Hakodosh Baroch
Ho and they were in higher Caliber. However, I saw that also mentioned by
Yishmael.
I would appreciate your input.
Eli Rafael
--------------
Rabbi Pearlman replies:
(a) As to the meaning of this root "Gava", see Ramban to Bereishis 25:17
that according to the Gemara Bava Basra 16b it means sudden death without
any pain or suffering. When accompanied by the word "Misah" or "Asifah," it
refers to complete Tzadikim who have been spared any such anguish. But when
it is on its own it relates to Resha'im who have not been given the
opportunity to repent on account of suffering or illness.
The Bereishis Raba (62:1) however gives a different interpretation. "Gava"
implies 10 or 20 days final illness during which time the Tzadikim can make
their final arrangements and accept this suffering as a sin-cleansing
opportunity. It relates in particular to bowel cancer, from which the
Gemara (Shabbos 118b, Kesuvos 103b) says that the majority of Tzadikim die.
This too seems to be the view of Targum Onkelus, who translates is as
"v'Isnegid" (= to become faint, emaciated etc.)
Ibn Ezra and Radak follow the Gemara and translate it as a quick death
without suffering or sickness. They say it means the sudden departure of
the soul from the body. See also Rav Hirsch, Bereishis 6:17, for a detailed
etymological analysis of the root "Gava."
Hakesav ve'Hakabalah (Bereishis 25:8) also gives an interesting
explanation. He says "Gava" is connected with the root "Yoge'a, which means
fatigue, tiredness and expiry. This represents cessation of physical
movement. Where this is accompanied by "Asifah," it means that though the
body has ceased to function, nonetheless the *spirit* has been "collected
in" to be continued elsewhere. Hence, it represents the expiry of Tzadikim,
whose Neshamah proceeds to Olam ha'Ba. However, when "Gava" is used by
itself (e.g. by the Dor ha'Mabul, see Bereishis 6:17 and 7:21 etc.), then
it refers to wicked people whose *whole existence* has become totally
discontinued.
(b) The expression occurs in connection with each of the Avos: Avraham
(Bereishs 25:8), Yitzchak (Bereishis 35:29), and Yaakov (Bereishis 49:33).
From the fact that it occurs in the case of Yishma'el too (Bereishis
25:17) the Gemara in Bava Basra 16b derives that he repented. Where one
repents fully, all one's sins are not only forgiven but are treated as
positive Mitzvos, presumably on account of the trauma and embarrassment
that the Ba'al Teshuvah now feels so deeply in his remorse over what he was
and did previously.
(c) the only other case of a Tzadik in Tanach receiving the word "Gava" is
that of Aharon (Bamidbar 20:29 -- presumably one must include the word
"Ye'asef" from verses 24, 26 and the word "va'Yamas" from verse 28 so that
the word "Gava" should not stand alone.)
Why no other Tzakid's death is described thus, I cannot answer. But similar
questions can be directed at the Gemara in Bava Basra 17a where certain
specific great people are singled out for certain particular accolades.
Avraham Yitzchak and Yakov, for example, are the only ones described as "To
three people did Hashem give a foretaste of Olam ba'Ba in this world." This
particular dictum follows immediately on the previous one about only
Tzadikim having the word "Gevi'ah" and "Asifah" describing their death, so
perhaps that is the connection.
At all events, we have explained why "Gevi'ah" occurs where it does with
the Avos and Yisrma'el, the latter to teach the important lesson of the
power or Teshuvah. It is not so easy to explain a negative, why it does
*not* occur elsewhere. Perhaps, as we have said, only these reached the
relevant stature necessary for this purpose.
Kol Tuv,
Rabbi Joseph Pearlman
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