Vayeshev: Illusions

In this week’s Parsha we learn about a watershed moment in the history of Klal Yisroel: Mechiras Yosef. This episode sets off a series of events that of course culminates in Yaakov and his sons going down to Mitzrayim and the beginnings of the Shibud. While the story of the Mechira itself certainly warrants exploration, the series of Pessukim that lead up to it seem to have their own message as well.

The Torah tells us that Yaakov, concerned about the welfare of his sons and their flocks who have traveled far from his home, asked Yosef to make contact with them and report back to him. Yosef readily agreed to the task, and set out on his way. The Pasuk tells us about the beginning and the end of his journey: “Vayashelchehu M’Emek Chevron, Vayavo Shechema”, he set out from the valley of Chevron and arrived in Shechem.

As the Passuim continue we learn that when Yosef reached Shechem, he was somewhat lost. The Torah uses the word “Toeh”, which means mistaken, to indicate that Yosef was wondering but the Daas Zekenim, based on a Medrash, points out that this word has another connotation. Each letter of the word Toeh is tied to one of the Galios that Klal Yisroel experienced: the Tav is tied to the four-hundered years of Galus Mitzrayim, the Ayin to the seventy years of Galus Bavel, and the Heh to the Galus Edom, in which we find ourselves at the end of the fifth millennia. We must of course understand why the Torah uses a word that refers to these future Gallusin at this point as well.

As he is wondering in the area, Yosef is approached by a man, and they have a discussion. The man asks Yosef what he is looking for and Yosef responds: “Es Achai Anochi Mevakesh, Hagidina Li Eifo Hem Ro’Im.” The man, who seems to have knowledge of the matter, responds that he heard the brothers say “Nelcha Dosayna”, let us go to Dosen, and Yosef indeed finds his brothers in that area. This interaction too requires explanation. Why does Yosef assume that this individual knows where his brothers are, such that he demands a response: “Hagidina Li Eifo Hem Ro’Im?” The man’s response is cryptic as well: Rashi tells us that that this was not a man but in fact the Malach Gavriel, which helps explain why he had knowledge of the brothers’ movements, but why does he say that he heard the brothers saying that they would go to Dosen, and not just point Yosef in that direction?

This second question, regarding Gavriel’s response seems to be addressed by the Rishonim. Rashi says that the words “Nelcha Dosayna” can have another meaning as well: they can refer to the “Nichlei Dasos”, legal pretexts, which the brothers sought against Yosef. In this understanding, the man was warning Yosef that his brothers were plotting against him, trying to determine how they may prosecute him. Rashi adds “V’Ain Hamikra Yotzei M’Yidei Peshuto”, that the Passuk must be understood simply as well. Of course Rashi always assumes the Passuk can be understood simply, so when he adds these words there must be a particular reason.

The Ramban seeks to resolve the two interpretations of these words with a novel explanation: Gavriel purposely answered Yosef cryptically, in way that had a duel understanding. He wished to point Yosef in the direction of Dosen, where the brothers could be found, while issuing a veiled warning about their intentions. He therefore spoke in a way that could be understood simply, as directions, or in a deeper manner, as a warning. Yosef failed to recognize the deeper meaning of Gavirel’s words, and he therefore proceeded without due caution.

In light of the Ramban’s words, we must ask ourselves why Gavriel took this approach. If Yosef was to know about the brothers’ plans, why not tell him directly, and if not why hint to it at all? Malachim are sent to this world with a particular Shlichus, and their every move reflects their mission, if Gavriel spoke in this way there must be a specific reason—what was it?

There is a fascinating passage in Yalkut Reuvaini which tells us that when Yosef met Gavriel at Shechem they did not just have a passing interaction: Gavriel actually stayed with Yosef throughout his travels and while he was in Mitzrayim. In fact, the Medrash adds, Gavriel is the Malach who is “Memunah” on dreams, and it was his presence enabled Yosef to successfully interpreted the dreams of Pharoah’s servants and then Pharoah himself.

It seems, then, that this interaction bears great significance and that in order to explain these Pessukim it would be prudent to better understand the essence of Malach Gavriel, and thus his appearance at this juncture.

There are numerous Divrei Chazal that discuss Gavriel, and his role in the world. Upon examining these sources, however, it seems that there may be conflicting nature to this Malach.

The Gemarah in Yoma, for example, tells us that when it came time for the Churban HaBayis, it was Gavirel that was tasked with an integral step: he was instructed to take coals from a specific location and throw them onto Yerushalayim, precipitating great destruction. Similarly Chazel tell us that the three Malachim who appeared to Avrohom Avinu in Parshas Vayera each had a specific role, and Gavriel was sent to destroy Sedom. It seems from these Pessukim that Gavriel represents the Middah of Din and is thus the Malach called upon when Din is required to carry our severe punishments. The fact that Gavriel is refered to as standing to the left of Hakadosh Baruch Hu, “Mismoli Gavriel”, further bolsters this notion as Chesed is related to the right side and “Din” to the left.

There are other Maamarei Chazal, however, that indicate another side to Gavriel.

The same Gemarah in Yoma tells us that Gavriel was punished for the way that the Churban was carried out, and he was sent out of the innermost chambers, and was allowed to reenter only after presenting a defense of Am Yisroel. How could the Malach who represents Din find himself as a defended of Klal Yisroel at their most vunurable moment?

In addition, the Gemarah in Pesachim tells us that when Avrohom Avinu was thrown into the Kivshan HaEsh, Gavriel sought to save him, but Hashem wished to do so B’Chvodo U’Beatzmo. At the time, however, Gavriel was told that he would be given another chance to carry out a similar Shlichus. Many years later, when Chanaya, Misha’el and Azarya were in a similar predicament this opportunity presented itself and Gavriel was indeed allowed to save them.

It seems from this Gemarah as well that Gavriel has another side to him—if his role was limited to the strictest Din, it would seem out of character for him to wish to be involved in such Chesed as saving the victims of the Kivshon HaEsh. How then can we understand the true essence of Gavriel?

Perhaps we can redefine the role of Gavriel based on another characteristic mentioned in the Gemarah in Pesachim. There Chazal report that the Malach of Barad wished to save when Chanaya, Misha’el and Azarya but Gavriel pointed out that this would be less of a Nes, as hail and fire clearly don’t mix, but that he himself would be a better candidate as he is the Malach of Aish. Among Gavriel’s roles, then, is the representation of fire, and perhaps it is this Middah that can help us understand his true essence.

At first glance, it would seem understandable that the Malach who represents Din would also represent something as destructive as fire, but as we have seen, Gavriel has another aspect to him as well—how does this fit with his connection to Aish?

The Sfas Emes, on Parshas Parah, explains that there are two type of fire: “Aish Meir” and “Aish Saruf”, fire that provides light, and fire that burns. When Moshe approached the “Sneh” it appeared to be on fire, but it was not consumed, “Ainenu Uchal,” because the fire that was present was “Aish Meir” and not “Aish Saruf”. The Sfas Emes continues, explaining that “Aish Meir” is closer to Hakadosh Baruch Hu and is a more Ruchniasdik fire, while “Aish Saruf” is a more physical flame. While they clearly have different properties, these two types of fire have one significant similarity: they look the same. The flame that provides light, and is closer to Hashem, looks just like the flame that burns. Herein lies the key to our discussion.

Gavriel is the Malach of Aish, but fire is not always what it seems—sometimes what looks like a dangerous conflaguration is indeed harmless. This is the Middah of Gavriel: Chesed enveloped in Din. Although he is employed to carry out destruction, this is often less destructive than it seems. For example, the Perek in Tehillim that discusses the Churban Habayis is entitled “Mizmor L’Asaf” and the Gemarah explains that the Mizmor is because Hashem destroyed the Bais Hamikdash rather than Klal Yisroel itself—even within this terrible decimation, Chessed could be found. That is Gavriel, who represents Din not to the exclusion of Chesed but in a way that includes it. His various missions are not contradictory, because even his most brutal activities contain an element of Chesed Elyon.

With this in mind, we can understand the appearance of Gavriel at this point in Yosef’s life, and their interaction.

Gavriel came to Yosef now, and stayed with him throughout his trials and travails because the Middah of Gavriel personifies Galus itself. When we are in Galus it appears that Din surrounds us, but it is the Din of Gavirel—there is always an inner Chesed to be found. What seems to be “Aish Saruf” can in fact to be “Aish Meir”.

This is why Gavriel answered Yosef in the way that he did—he was teaching him a Galus lesson. Yosef could have found his salvation if he had looked deeper. If he had considered the implications of Gavriel’s words, he would have found the Chesed of the Malach’s warning—a skill that would serve him well in the coming years. When in Galus we must often look deeper, past the simple understanding of events, to find the Chesed, but it is ever there.

This is also why the word “Toeh” is used here: the lessons learned in this discussion are the keys to our survival in Galus. The Torah makes reference to each Galus that Klal Yisroel experienced because in each case there is a Middah of Gavriel’s Din—a flame that seems dangerous but that can provide harmless light as well.

We are about to welcome the Yom Tov of Chanukah, one that is celebrated with Aish. The lesson of the Menorah is clear: when all seemed doomed, Chesed showed its hear. The enemies were overwhelming, yet we prevailed B’Derech Nes; the oil seemed limited, yet it stayed lit. On Chanukah we are reminded that Teva is but a mirage, and the world is run by Hashgachas Hashem, a lesson which is exemplified by the flame of the Menorah—the Eish Meir that was closest to Hashem, a fire which looks like Din, but is in fact Chesed.

As we begin this Yom Tov, let us take these lessons to heart, being Mechazek our awareness of the reality of Galus: Gavriel, the Malach of Din, is also the one who represents the purest Chesed. It was He who accompanied Yosef at the darkest of times, shedding the light of his Eish Meir to illuminate the way.