Don't liter or damage public property! Parshas Vayigash

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0:00 Intro
Why did Yosef instruct his brothers not to get agitated while traveling?
0:37 Answer 1
4:05 Don't liter or damage public property!
10:14 Answer 2-4
13:31 Answer 5 from my great great grandfather
17:38 Recap



“And he sent off his brothers, and they went. He said to them, ‘do not become agitated on the way.’” "וישלח את אחיו וילכו ויאמר אלהם אל תרגזו בדרך."

Bal Haturim explains that Yosef told his brothers that they shouldn’t rely on him and tell people that their brother has a high position in order to do something evil. They shouldn’t cause harm to anyone on the way by traveling through a planted field. The question on this explanation is why would we think that Yosef would suspect his brothers of damaging a planted field? Alanu Leshabayach explains that Yosef was afraid that his brothers would run with all of their strength in order to inform Yaakov that Yosef was still alive. They might be included in the category of someone who causes damage on the road when running for a matter of life and death who is exempt from paying the damages as stated by Aruch Hashulchan . Another explanation is since they were brothers of a king, they might think that like a king they are permitted to travel through others fields. The Gemara says that if a king breaks through to make a road, he is not rebuked. Yosef therefore needed to warn them not to do this! This teaches us that we must be considerate towards public property. We must make sure not to liter etc. A proof to this point is a Baba Kama.

Rashi quotes the Gemara in Tanis that says that Yosef instructed his brothers not to learn Torah while traveling back to Yaakov because they might become agitated. ("אל תרגזו בדרך" אמר רבי אלעזר אמר להם יוסף לאחיו אל תתעסקו בדבר הלכה שמא תרגזו עליכם הדרך.)
The question arises based on a Mishna. The Mishna in Avos quotes Rav Yaakov who says one who walks on the road while reviewing (a Torah lesson) and interrupts his review, and exclaims: ‘How beautiful is this tree! How beautiful is this plowed furrow.’ – Scripture considers it as if he bears guilt for his soul. (המהלך בדרך ושונה ומפסיק ממשנתו ואומר מה נאה אילן זה ומה נאה ניר זה מעלה עליו הכתוב כאילו מתחייב בנפשו.) Rashi explains that when a person is learning the Satan is unable to hurt him. However, when he interrupts then the Saton can get him. (כשעוסק בתורה אין רשות לשטן להזיקו וכיון שפוסק על דברים בטלים ניתנה לו רשות.) (See Shabbos 30b)

Based on the previous information the question arises; how could Yosef tell them not to learn on their journey back? The Gemara answers that it depends on what is being learned. If the topic is shallow and easy, then it should be learned. However, one shouldn’t learn in depth while traveling. (איני? והאמר רבי אלעאי בר ברכיה שני תלמידי חכמים שמהלכים בדרך ואין ביניהן דברי תורה ראויין לישרף, שנאמר "ויהי המה הלכים (הולך) ודבר והנה רכב אש וסוסי אש ויפרדו בין שניהם" טעמא דאיכא דיבור, הא ליכא דיבור ראויין לישרף! לא קשיא הא למיגרס, הא לעיוני.)

Nachalas Tzvi suggests a different answer. He quotes the Gemara in Berachos that says a person should not depart from his friend unless he tells him a halacha because from that halacha he will remember you. (תנא מרי בר בריה דרב הונא בריה דרבי ירמיה בר אבא אל יפטר אדם מחבירו אלא מתוך דבר הלכה, שמתוך כך זוכרהו.) The simple interpretation of this is one will remember when he departs from his friend for a long period of time. Chazal teach us that instead of wasting this time speaking about something insignificant, it would be much more beneficial to take advantage of this vital moment and utilize this time to remember Torah. The Gemara in Arachin says a person shouldn’t praise his friend to someone else because from the praise he might end up speaking badly about him. (אל יספר אדם בשבחו של חבירו, שמתוך שבחו בא לידי גנותו.) The exception to this rule is relating a halacha in the name of someone else; this will actually bring redemption to the world as stated in Avos (sixth perek). According to this explanation the Gemara means that we should leave our friend with a halacha so our friend can quote our name since we left our friend with a halacha! With this we can understand Rashi. Rashi explains that Yosef told his brothers not to fight and blame each other for selling him. Yosef told them that no matter what, they shouldn’t speak about him because it will most likely produce negative results. The chiddush (insight) was that he was telling them to not even quote a halacha they heard from him (which usually is allowed) lest they start talking about the sale and begin fighting.
We see from the aforementioned how careful we need to be when talking about others. Even when we are saying statements that are technically permissible, we still must be very cautious.

45, 24.
10b.
3,9.
Page 110.
31b.
16.
Choshen Mishpat 378,19.
Baba Kama 60b.
50a.