Vayeshev -פרק י

Kapital 10 begins with the words “Lama Hashem Ta’amod Barachok” and has a singular theme. Throughout the Perek, Dovid Hamalech speaks about the acts of Reshaim, and they ways in which they impact others. There are many Kapitlach that discuss specific incidents and enemies—be they in the life of Dovid, or sometime in the history or future of Klal Yisroel—but it is not clear whether this Perek does follows this pattern.

Radak tells us that this Mizmor was not said about a specific person or situation, but rather it is a Teffilah that can be said by anyone who faces challenges from his enemies. Radak adds that since persecution often happens privately, there is no choice but to turn to Hashem and ask, “Kuma Hashem Kel Nasah Yadecha.”

Rashi, however, explains these Pessukim in a slightly different way. Dovid speaks about the satisfaction of the Reshaim find, “Ki Hilel Rasha Al Ta’avas Nafsho”, and Rashi explains that Amalek rejoices when Hashem is far from us, when he is Omed BaRachok, because that is “Tavas Nafsho”, his greatest desire. It seems, then, that according to Rashi at least some of this Perek is referring specifically to Amalek.

Both according to Rashi and Radak, the Pessukim are relatively understandable. We learn a lot about the ways of the Rasha—be they generic or specific. He denies the relevance of HKBH, saying “Ain Elokim Kol Mezimosav”, considering himself safe from retribution, “Bal Emot L’Dor V’Dor Asher Lo B’Rah.”

The Rasha is compared to a lion who lays in wait, “Ye’erav BaMistar K’Aryeh”, eager to pounce upon unsuspecting prey. Dovid reinforces this idea, telling us “Yidkeh Yashoach V’Nafel B’Atzumav” that the Rasha crouches and hides himself before springing upon those he wishes to harm. This certinaly then seems to be a focus of the Perek: the mark of our fiercest enemies is that they sneak up on us, attacking when we least expect it.

The Perek concludes with Pessukim that tend more towards Teffilah, asking Hashem to avenge the Reshaim. These Pessukim express the reality that it is only the Yeshuas Hashem that saves us from these foes, “Lases B’Yadcha Alecha Ya’azov Cheilecha”. To that end, we are reminded that, in the end, only One will reign supreme: “Hashem Malach Olam Va’ed”. At that time, all accounts will be settled, as the Yasom and Ani are avenged, and those who persecute them are forever banished, “Bal Yosif Od.”

Earlier in the Perek, we find a Passuk which is quite understandable on the Derech HaPshat, but also has a surprising connection to this week’s Sedra.

The Passuk tells us: “B’Gaavas Rasha Yidlok Ani Yitafshu B’Mizmos Zu Chasahvu.” Rashi explains these words in their most literal sense: the Gayva of the Rasha singes the Ani, who gets caught up in his tormentor's schemes. Radak, however, explains that these words are actually a Teffilah, in which we ask that the Reshaim get caught up in their own schemes.

The approach of Radak, while obviously outside the realm of Pshat, seems to be rooted in a startling Medrash.

The Medrash Shochar Tov, here, tells us that the words “B’Gaavas Rasha Yidlok Ani” refer to Lot, who was caught up in the Rishus of the Anshei Sedon. The words “Yitafshu B’Mizmos Zu Chasahvu”, however refer to a different set of individuals: the Shevatim. The Medrash goes on to explain that Mechiras Yosef, found in this weeks Parsha, had wide-ranging ramifications, and the Shevatim and their descendants were in fact affected in their actions. The Medrash continues, that fact that the Shevatim sat down to eat after selling Yosef, as the Passuk tells us “Vayeshvu L’Echol Lechem”, had ramifications: “Harei Beneichem Nimcharim B’Shushan Mitoch Achilah V’Shtiah”, Bnei Yisroel will eventually be “sold” to Haman in similar circumstances. This is reflected by the Passuk in the Megilah that says “ V’Hamelech V’Haman Yashvu Lishtos”.

Later, the Medrash brings another example of this affect: the Shevatim sold Yosef to be an Eved, and as a result: “Chayechem Atem Korin Atzmechem B’Chol Shana V’Shana Avadim Hayinu”.

This Medrash is difficult to understand. What relation does the meal eaten by the Shevatim after Mechiras Yosef have to the Seudah of Achashverosh and Haman? It seems that Mechiras Yosef was somehow made worse by the fact that the Shevatim ate afterwards, and that the meal eaten by Achashverosh and Haman was retribution for this misstep. Why and how?

The second example of the Medrash is hard to understand as well. It would be understandable if the Medrash told us that Shibud Mitzrayim itself was punishment for the fact that the Shevatim sold Yosef as an Eved, but it does not. Rather we are told that the fact that we say “Avadim HaYinu” each year is connected to Mechiras Yosef. How can we understand this?

These questions are certainly pressing, but the truth is that the entire thrust of the Medrash Shochar Tov is called into question if we take into account a related Mamar Chazal.

The Medrash Rabba, on the words “Vayeshvu L’Echol Lechem” makes a statement that seems diametrically opposed to the Shochar Tov: “Aveirasan Shel Shevatim ZEchura Hi L’Olam Tikva Hu L’Olam”. The Aveiros of the Shevatim were in fact a boon to the world. The Medrash concludes by adding five words to the Passuk: “Vayeshvu L’Echol Lechem Ma’achil Lechem L’Chol Ba’ei Olam”, they sat to eat, thereby feeding the entire world

The meaning of Medrash is a little difficult to understand, but there is a similar Memra found in Tanchuma which makes it clear that the words “Ma’achil Lechem L’Chol Ba’ei Olam” refer to the seven years of famine. Because the Shevatim sold Yosef to Mitzrayim, he was in place to become the Mishna L’Melech and provide food to the entire world during the Sheva Sheni Ra’avon.

On its face, the Medrash is at once understandable and puzzling. Indeed, the actions of the Shevatim ensured that the world would be fed during the Ra’av, but that happened before they sat to eat. Why does the Medrash connect their meal, which came after the Mechria, with this outcome? How are the words “Vayeshvu L’Echol Lechem” connected to the words “Ma’achil Lechem L’Chol Ba’ei Olam”.

However we explain this Medrash, it clearly seems to run counter to the one found in the Shochar Tov. Here it seems that the meal eaten by Bnei Yaakov was in some way a Zechus and Tikun for the world, which the Medrash in Tehillim links this meal to negative outcomes. How can we resolve this apparent conflict?

The Sfas Emes, in this week’s Parsha, brings this Medrash, and uses it to explain the entire story of Mechiras Yosef in a new light.

We cannot, explains the Sfas Emes, assume that the Shevatim were truly Choteh. This is true because we learn that our entire existence in Galus is in the Zechus of the Shevatim. Further, everything the Shevatim did, every one of their actions, was done for the benefit of us, their offspring. Therefore, we must understand Mechrias Yosef in this vein.

The Sfas Emes therefore explains that there was a basic Machlokes between Yosef and his brothers. Yosef Hatzaddik was the Nezir Hashevatim, and lived on an elevated plane. He was Kulo L’Shem Shamayim and really existed in a sphere of total Ruchni. The Shevatim felt that this level, while of course praiseworthy, was not sustainable in the long term. They knew that their descendants would one day find themselves in Galus, disconnected from the ultimate source of Ruchnias, and therefore unable to lead lives on the level of Yosef Hatzaddik.

Mechiras Yosef was the solution to this Machlokes: the Shevatim felt that by removing Yosef from their midst, they would be able to establish a Derech in Avodas Hashem that was more realistic for all Doros, even those found in Galus. Absent the influence of Yosef Hatzaddik, one would be able to lead a life of Ruchnias even if it was not exclusively so.

“Vayeshvu L’Echol Lechem Ma’achil Lechem L’Chol Ba’ei Olam”. After Mechiras Yosef, the Shevatim sat in the Makom of Yosef, they established their Derech as the one that would be followed L’Doros. In so doing, they sustained all generations, allowing the Doros of Galus to survive as Yidden even if they are not able to maintain the Madreigah of Yosef Hatzaddik. Indeed, Aveirasan Shel Shevatim ZEchura Hi L’Olam.

Sfas Emes concludes that the Torah attributes an Aveira to the Shevatim because they should have somehow found a way to blaze a path for their offspring that would allow everyone to live a life of Yosef. On their Madreigah, the Shevatim were blamed for not setting their sights higher, for not attempting to allow all of us to lead lives of Yosef HaTzaddik even in Galus.

Based on this idea, we can understand the Medrash Rabba and Shochar Tov in tandem. The Medrash Rabba teaches us that the Aveira of Mechiras Yosef was that, on some level, the Shevatim sold us short. Instead of adopting the Mehalech of Yosef and molding it for the Galus Yid, they allowed some aspect of Gashmi to infiltrate our lives. It was is minor misstep that the Medrash refers to with the words “Yitafshu B’Mizmos Zu Chasahvu Elu Hashevatim.”

Chazal tell us that the feast of Haman and Achashverosh following the decision to annihilate the Yidden was related to the Aveirah that made us susceptible to destruction: “Shenehenu M’Sudasan Shel Achashverosh”. The reason that Haman and Achashverosh were able to celebrate together was because we had faltered in Galus. If we had been living in the world of Yosef Hatzaddik, the Seudas Achashverosh would have been anathema, and never would Achashverosh and Haman had opportunity to act against us. We therefore find that the Aveirah of the Shevatim, minor and well-intentioned as it was, caused the Seuda of two Reshaim so many year later. Vayeshvu L’Echol Lechem led to “V’Hamelech V’Haman Yashvu Lishtos”.

The second example of the Medrash can be understood in a similar light.

We know that the Nissim of Yetzias Mitzrayim will pale in comparison to those of the Geulah HaAsida. Once Moshiac arrives, then, we will no longer have occasion to perfrom the Mitzvah of Sippur Yetzias Mitzaryim. We can therefore understand that the fact that we must say Avadim Hayinu each year is because we still find ourselves in Galus. Galus, Perhaps the Medrash is telling us that while the Mehalech of approach of the Shevatim allows us to survive in Galus, it prolongs our stay as well. If we undertook the Derech of Yosef Hatzaddik, we would have been extracted from Galus sooner, and no longer be relegated to Zechiras Yetzias Mitzrayim each year.

Perhaps if we stretch ourselves, reaching for the existence of Yosef Hatzadik, we will indeed be Zoche to the day in which all Resha is eliminated, and our connection to the purset form of the Olam HaRuchani restored.