In the previous pesukim, whenever Yaakov Avinu’s name is mentioned, his relationship to his sons is not indicated. Here, in denoting his “revival,” the Torah insists o underscoring that Yaakov avihem, “their father” became revived. What is the connection and significance of his being their forebear to his revival? Horav Aryeh Malkiel Kotler, Shlita, explains this based upon a principle quoted from his father Horav Shneuer Kotler, zl. The Rosh Yeshivah focuses on the opening Mishnah of Pirkei Avos, in which the Tanna commences his treatise on ethics by first introducing the Mesorah, transmission, of Torah from Hashem to Moshe and thereafter to the spiritual leadership of every generation. It is apparent from the Tanna’s emphasis on the Mesorah that the transmission of Torah from generation to generation, father to son, is a chelek, part and parcel, of Torah itself. It is not enough that one studies Torah for himself. He must see to it that it is passed on to others, to the next generation.
The Rosh Yeshivah explains that this may be the reason that none of the Torah principles and Halachic decisions rendered by Achair, the name given to Elisha ben Avuyah when he apostatized himself, is mentioned in the Talmud. At one point, he had been a great teacher who had successfully mentioned some of the greatest Tannaim. What about the halachos he expounded and elucidated prior to his heretical alienation from Torah? Why can’t these Torah insights be used? It is almost as if he had not existed. The reason is that even if his original Torah insights (chiddushim) were emes, true and reliable, they are still not worthy of transmission because of their source. Achair may not serve as part of the Mesorah, since he did not exhibit the ethical, moral and spiritual conduct of an individual with the credentials to transmit Torah. Thus, his name is not mentioned in the Talmud.
Rav Malkiel applies this principle to explain Yaakov Avinu’s reaction to the news that Yosef was alive and well and living in complete spiritual harmony with them. When Yaakov saw the agalos, wagons, he realized that Yosef was sending him a message. Agalah, and eglah, calf, have similar spellings. The last sugya, Halachic topic, that Yaakov had studied with Yosef was the law of Eglah Arufa, the Axed Heifer. The agalos were a sign to Yaakov that Yosef was spiritually alive and well. He even remembered the Torah his father had taught him. Apparently, Yosef was still attached to the Torah, as he had been then.
In addition to the wonderful news that his son still bonded with the Torah, Yaakov’s spirits were revived because now he saw that the mesiras ha’Torah, Torah transmission, from father to son, continued on through all of his sons – including Yosef. Until now, Yaakov feared that with regard to Yosef, he had been unsuccessful in transmitting the Torah. He was worried that the Torah he had taught Yosef would never be transmitted to Yosef’s descendants. It would not survive the test of time. When he realized the profundity of Yosef’s message, he as his father, the transmitter of Torah, became revived. He was doubly alive – his son was alive and the Torah that he had taught him was alive. There would be continuity.
