New Shoes

The beginning of Sefer Amos is a Nevuah that speaks about the Umos Haolam, and contains consecutive sections that speak about the Avieros that will ultimately lead to their destruction. Each portion starts with the words “Al Shlosha Pishei…”, telling us that Hashem can forgive three Avieros committed by the relevant nation, but “Al Arba Lo Ashivenu”. After the Navi addresses the nations surrounding Eretz Yisroel—Damesek, Aza, Edom and others—he turns inward and speaks first to Yehuda and then to Yisroel, the Aseres HaShevatim. It is this final section that makes up the Haftorah for Parshas Vayeshev.

The connection between the Sedra and Haftorah is not immediately clear, but a deeper examination reveals and important link.

As is the case when speaking to all other nations, the Navi does not mention the three Aveiros that Hashem can overlook, but is very clear about the fourth. We are told that Yisroel will face destruction “Al Michram BaKesef Tzadik V’Evyon Ba’avur Na’alayim”.

Rashi explains that this Passuk refers to Ivus HaDin, the perversion of justice. The first half of the Passu, according to Rashi, refers to Dayanim who are “Mocher” the innocent in exchange for bribes. The second half speaks about one who is forced to forfeit his field so that a Dayan, who owns the surrounding fields, may be “Noel”, or “lock in”, his own lands.

Other Meforshim echo the approach of Rashi, explaining that the Passuk is focused on judicial misdeeds, even if they explain the words slightly differently. For example, Ry”d and Metzudos understand the words “Ba’avur Na’alayim” refer to the Shochad itself: a litigant may offer the Dayan shoes in exchange for favorable treatment.

There are a few questions to be asked on these understandings of the Passuk.

Ivus HaDin is certainly a terrible Aveira, one that can erode the fabric of society, but it is difficult to understand why this is the one which causes HKBH to say “Lo Ashivenu”. Was this the worst Avierah that was committed at that time?

We must also understand the words “V’Evyon Ba’avur Na’alayim” according to Ry”d and Metzudos. Why does the Navi choose shoes, of all things to use as an example of Shochad?

Although we know that “Ain Mikra Yotzei M’Yidei Peshuto”, these questions compel us to try and understand this Passuk from a different perspective. There are, of course, various Medrashim which provide just that.

One of the central episodes found in Parshas Vayeshev, and really in all of Sefer Beraishis, is Mechiras Yosef. The Passuk tells us that Yosef was sold for “Esrim Kesef”, twenty silver coins, but not what was done with the money. Pirkei D’Rebi Eliezer teaches the proceeds of the sale were then split among the ten brothers who were there, and they each used the two coins to purchase shoes. The Medrash concludes by citing the Passuk in Amos: “Al Michram BaKesef Tzadik V’Evyon Ba’avur Na’alayim”. The unforgivable Aveirah referred to in the Passuk, according to the Medrash, is Mechrias Yosef, which was done “Ba’avur Na’alayim”.

On one hand, this Medrash is quite helpful, as it defines the words “Al Arba Lo Ashivenu” as referring to an Aveira of great significance. We know, for example, that the Asara Harugei Malchus were slaughtered as a Kapparah for Mechiras Yosef. Clearly this was an Aveira that had far reaching consequences. That said, there are some questions that must be asked on the Medrash, and its approach to the Paasuk.

By referring to Mechiras Yosef as “Michram BaKesef…Ba’avur Na’alayim”, the Passuk places great emphasis on the fact that the Shevatim used the proceeds of the sale to buy shoes. It seems that the Na’alayim are the reason that this Aveirah was indeed in the category of “Lo Ashivenu”. Why? What is it about this part of the story that renders Mechiras Yosef unforgivable?

Also, the words “Ba’avur Na’alayim” themselves are misleading. These words suggest that the Shevatim bartered Yosef directly for shoes, but this is not in fact the case: the brothers sold Yosef for silver, and then used the silver to buy shoes. Why does the Navi make it sound this way?

In addition, according to the Medrash the Passuk refers to Yosef as both a “Tzaddik” and an “Evyon”. We are used to the title Yosef HaTzaddik, but why is he called an Evyon, and why are these terms used at all in this context?

The truth is that, as we consider Mechiras Yosef, the Na’alayim are indeed a curious aspect of the story.

On Yom Kippur, we say a Piyut called “Eleh Ezkera”, in which we read about the Asara Harugei Malchus. The Paytan tells the story of the Roman ruler who made the decree, telling us “Tzivah L’Malos Pilatero Na’alayim”, he ordered a room filled with shoes, and called the Chachamim to see it. He used this sight to call them to task for Mechiras Yosef, which was the reason for the Gezeirah, as we have seen.

We see that the Na’alayim were such a central part of Mechiras Yosef that even this Roman ruler was aware of their role in the story. How can we understand this?

One last question regarding the Na’alayim: why did the Shevatim use the money to buy shoes? Were they barefoot at the time of Mechiras Yosef? The Medrash indicates that they each used the money in the exact same way—why was this the case? What was it about the Mechira that triggered a need for new shoes?

In order to answer all of these questions, we must have a better understanding of what exactly occurred at the time of Mechiras Yosef.

Any time we discuss the actions of the Avos or Shevatim, we cannot fall into the trap of thinking that they were like us in any way. These Kedoshei Elyon lived in a different sphere, their every action taken L’Shem Shamayim, and even their apparent missteps are only in relation to their elevated Madreigah. This being the case, much care must be taken in any analysis of these Pessukim.

On its face, the story of Mechiras Yosef seems like an example of sibling rivalry taken to the extreme, but of course we know that cannot be the case.

Interestingly, the Rashba”m explains that the Shevatim did not even sell Yosef: they put him in the Bor, and the Midyanim that were passing by sold him to the Yishmaelim. This, however, is not the approach of most Meforshim, and so a different explanation is needed.

The Medrash Rabba here seems to indicate that Yehudah was Niskaven L’Shem Mitzvah, and was punished for not completing the that he considered the Mechira to be a positive step. How can we understand this? The Pnei Menachem of Ger explains that Yosef HaTzaddik existed on such an elevated plane that he was totally removed from the Hevlei Olam HaZeh. In fact, the Chidushei Hari”m would say about Yosef that he had no patience from the “Narishah Zachin” of this world.

Yehuda, on the other hand, felt that each person is meant to have a place in this world, to be able to live life of Olam Hazeh and still be connected to Kedusah. As such. Yehuda felt that the Mehalech of Yosef was destructive—he would set the bar to high, making it difficult for the common person to succeed. Yehuda therefore suggested that Yosef be sold, removed from the Kehila of the Shevatim so that their offspring would not be held to his standard. Mechiras Yosef, then, did not come out of spite towards, but out of love and concern for their descendants.

The approach of the Pnei Menachem certainly clarifies the Cheshbon of the Shevatim, and allows us to understand the purity of their actions. At the same time, we know that there was some element of Aveirah, for which later generations were according to the level of the Shevatim, so we must understand what that may have been.

While it is difficult to attribute any mistake to the Shivtei Kah, we can perhaps explain that on some level they should have understood that the presence of Yosef HaTzaddik was not a threat, but a boon. Being in contact with someone one such a high Midreigah could only have elevated others, allowing them to reach greater heights. By removing Yosef from their midst, the Shevatim may have protected their offspring, but they handicapped them as well.

Perhaps, based on this understanding of Mechiras Yosef, we can understand the Pirkei D’Rebi Eliezer.

Chazal tell us: “Kol Makom SheHaShechina Niglis Asur B’Neilas HaSandal.” Anytime the Shechina is present, one much remove his shoes. This is of course the source for Halacha—one may not wear shoes in the Mikdash—but it is seen in the Pessukim as well. For example, when approaching the Sneh, Moshe Rabbeinu is told to remove his shoes as he is standing upon “Admas Kodesh”.

If Yosef was indeed so far removed from Olam Hazeh, he may have carried with him an aura of Admas Kodesh. This was not out of arrogance, of course, but because of his elevated state of Kedusha. As such, it is conceivable that the Shevatim did not wear shoes in his presence, as the Shechina could be felt. If this was the cae, we can well understand why they immediately purchased shoes with the proceeds of the sale: now that Yosef was no longer among them, they were not on Admas Kodesh.

If the failing of the Shevatim, on their level, was that they did not have enough appreciation for Yosef’s elevated state—and how it could affect them—then it is understandable that the Na’alayim became the symbol of their Aveirah. By using those funds to immediately purchase shoes, the relative lack of sensitivity was revealed.

Based on this, we can understand the Passuk in our Haftorah.

The Navi tells us that one Avierah that is not forgivable: “Al Michram BaKesef Tzadik V’Evyon Ba’avur Na’alayim”. The was we now understand the story, the Aveirah of Mechrias Yosef is particularly destructive. It is from this Aveira that our propensity to shun Kedusha emanates. This Aveirah causes us to avoid that which has the ability to elevate us, which is a mistake, even when our intentions come from a place of purity.

This can be seen in the use of the word “Tzaddik” in the Passuk as well. The Tanchuma in Parhas Noach teaches us that Yosef was called a Tzaddik because he was “Zan Es Kol HaOlam Kulo.” While this of course may be understood as referring to his role in Mitzrayim, it can also be seen in the realm of Ruchnias as well. The Kedusha of Yosef had the ability to affect others, to sustain them spiritually, and it was this influence that the Shevatim removed when they sold him.

As we consider this PAssuk, and the story of Mechiras Yosef, the message to us is clear. We must look for opportunities to be close to those who can elevate us, even if we feel inadequate in their midst. Interactions with a Tzaddik, one who has the ability to be “Zan Es Kol HaOlam Kulo” can only help us, removing us from the confines of this world, and placing us upon “Admas Kodesh.”