Sunny Days

בְּשָׁעָה שֶׁאָמַר יוֹסֵף וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ, אָמַר יַעֲקֹב, מִי גִּלָּה לוֹ שֶׁשְּׁמִי שָׁמֶשׁ

At the beginning of Parshas Vayeshev we learn about the two dreams of Yosef HaTzaddik, which led to the series of events described in the rest of the Parsha. In his first dream, Yosef and his brothers were all represented by identical bundles of wheat, וְהִנֵּה קָמָה אֲלֻמָּתִי וְגַם נִצָּבָה וְהִנֵּה תְסֻבֶּינָה אֲלֻמֹּתֵיכֶם וַתִּשְׁתַּחֲוֶיןָ לַאֲלֻמָּתִי, and Yaakov Avinu was not included. The second dream was different: וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ וְאַחַד עָשָׂר כּוֹכָבִים מִשְׁתַּחֲוִים לִי. In this dream, Yosef appeared as himself, the אַחַד עָשָׂר כּוֹכָבִים represented his brothers, but it is not immediately clear what the שֶּׁמֶשׁ and יָּרֵחַ symbolized. Yaakov Avinu seemed to understand the meaning, however, as we see from his reaction to the dream: הֲבוֹא נָבוֹא אֲנִי וְאִמְּךָ וְאַחֶיךָ לְהִשְׁתַּחֲוֺת לְךָ אָרְצָה. Yaakov assumed that the שֶּׁמֶשׁ and יָּרֵחַ represented himself and Rochel Imenu, respectively.

The Medrash, here, indicates how Yaakov Avinu knew the meaning of this dream: בְּשָׁעָה שֶׁאָמַר יוֹסֵף וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ, אָמַר יַעֲקֹב, מִי גִּלָּה לוֹ שֶׁשְּׁמִי שָׁמֶשׁ. When Yaakov heard that the dream included the שֶּׁמֶשׁ, he wondered how Yosef knew that his father was known by the name שֶּׁמֶשׁ.

This Memra allows us to understand the Passuk—Yaakov knew that the שֶּׁמֶשׁ referred to him, and therefore the יָּרֵחַ to Rochel Imenu, because he was known as שֶּׁמֶשׁ. At the same time, the Medrash itself requires much explanation.

First, where do we see that Yaakov Avinu was known as שֶּׁמֶשׁ? The Medrash implies that Yaakov had previously been called by this name, as he says שְּׁמִי שָׁמֶשׁ, but where was this the case?

The answer can be found in a Medrash that appears at the beginning of Parshas VaYetziei, on the words וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם כִּי־בָא הַשֶּׁמֶשׁ.

The Medrash there tells us: רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנִין דְּצִפּוֹרִין אָמַר שָׁמַע קוֹלָן שֶׁל מַלְאֲכֵי הַשָּׁרֵת אוֹמְרִים בָּא הַשֶּׁמֶשׁ בָּא הַשֶּׁמֶשׁ. As Yaakov approached the Makom HaMikdash, he heard the Malachim calling out בָּא הַשֶּׁמֶשׁ, referring to him by this name. The Medrash continues, bringing the same Memra that appears in Parshas VaYeshev: בְּשָׁעָה שֶׁאָמַר יוֹסֵף וְהִנֵּה הַשֶּׁמֶשׁ וְהַיָּרֵחַ, אָמַר יַעֲקֹב, מִי גִּלָּה לוֹ שֶׁשְּׁמִי שָׁמֶשׁ.

We see, then, that Yaakov was referred to by the name שָׁמֶשׁ by the Malachim at that time, which helps us understand at least the basis for this Medrash, but more explanation is needed.

First, why was Yaakov Avinu called שָׁמֶשׁ? What does this name indicate in general, and how is it related to Yaakov Avinu in particular? Also, the Medrash seems to indicate that Yaakov was disturbed, or at least surprised, that Yosef HaTzaddik identified his father with the sun, as he said מִי גִּלָּה לוֹ. Why would Yosef not have known that his father was connected to the שָׁמֶשׁ in this way?

Also, why did Yaakov appear in this way in Yosef’s dream? Even if Yosef somehow knew that Yaakov was called שָׁמֶשׁ, there has to be a reason that it was this name that is alluded to at this time. How can we understand this?

Finally, there seems to be a direct conflict between this Medrash and one in Parshas Beraishis.

When speaking abou the fourth day of Brias HaOlam, the Torah tells us that Hashem said יְהִי מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם לְהַבְדִּיל בֵּין הַיּוֹם וּבֵין הַלָּיְלָה וְהָיוּ לְאֹתֹת וּלְמוֹעֲדִים וּלְיָמִים וְשָׁנִים. The מְאֹרֹת בִּרְקִיעַ הַשָּׁמַיִם were created with the express purpose of maintaining a calendar. As we know, however, the solar year and lunar year are not the same length, leading to divergent calendars.

The Medrash there explains how each is used: עֵשָׂו מוֹנֶה לַחַמָּה, שֶׁהִיא גְּדוֹלָה, וְיַעֲקֹב מוֹנֶה לַלְּבָנָה. Esav, the older brother, employs the calendar based on the larger celestial body—the sun. In contrast, Yaakov and his children use the smaller of the מְאֹרֹת, the moon, to dictate their calendar.

We see from the Medrash that Yaakov Avinu has a direct connection to the Levana, under the rubric of קָּטָן מוֹנֶה לַקָּטָן, and the link to the שָׁמֶשׁ belonged to Esav, הַגָּדוֹל מוֹנֶה לַגָּדוֹל.

If Yaakov Avinu had such a close connection to the sun that he referred to as שָׁמֶשׁ by the מַלְאֲכֵי הַשָּׁרֵת themselves, why is he, and by extension his children, מוֹנֶה לַקָּטָן? Would we not assume that Yaakov, who is compared to the מָּאוֹר הַגָּדֹל should be מוֹנֶה לַגָּדוֹל?

How can we resolved these two Medrashim which seem to stand opposed to one another?

Before answering these questions, it is important to note that there is another person who seems to bear the same name as Yaakov Avinu.

In Parshas Lech Lecha, when describing the Bris Bein HaBesarim, the Torah tells us: וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם. As Avrohom stood ready to receive the Dvar Hashem, the sun began to set, and he fell into a deep slumber. The Medrash Beriashis Rabasi there tells us: זֶה מָשִׁיחַ בֶּן דָּוִד . The word שֶּׁמֶשׁ refers to Moshiach himself, because, as the Medrash continues, Galus will feel like a deep slumber until מָשִׁיחַ בֶּן דָּוִד arrives, bringing with him great light.

We see, then, that both Yaakov and Moshaich are referred to as שֶּׁמֶשׁ. How can we understand this? What relationship exists between the sun and both Yaakov Avinu and Moshaich ben Dovid?

We can perhaps answer these questions, and better explain the Medrashim, based on an insight into the influence of Yaakov Avinu on this world.

At the end of Parshas VaYechi, the Torah tells us about the events that followed the Petirah of Yaakov Avinu, including a gathering that took place as the Shevatim took their father to Kevurah: וַיָּבֹאוּ עַד־גֹּרֶן הָאָטָד אֲשֶׁר בְּעֵבֶר הַיַּרְדֵּן וַיִּסְפְּדוּ־שָׁם מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד. The procession stopped at גֹּרֶן הָאָטָד , and powerful, solemn Hespedim were delivered.

The Netziv, in a Hesped of R’ Yaakov Meir Padwa, the Rav of Brisk, printed among his Drashos, asks why this was the case—why did the Shevatim hold such a Mamamed, delivering מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד for their father. We do not see that the Petirah of any of the other Avos was marked in this fashion—what was different about the Petirah of Yaakov?

He answes based on a Medrash in Parshas Beraishis.

The Medrash Rabba on the words וַיִּשְׁמְעוּ אֶת קוֹל ה ' teaches : עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים הָיְתָה, כֵּיוָן שֶׁחָטָא אָדָם הָרִאשׁוֹן נִסְתַּלְּקָה שְׁכִינָה . Originally, HKBH intended for the Shechina to be ever-present in this world. With the advent of Chet, however, it was clear that this could not be the case and the Shechina returned to Shamayim, becoming increasingly distant as evil pervaded world. The Medrash later tells us that it was the Avos Hakedoshim, and later Tzaddikim, that changed this direction, bringing the Hashgacha back into the world. After that time, the Hashgachas Hashem was removed from the world, becoming only to be brought down later through the actions of the Avos Hakedoshim.

The Netziv explains it is through the Torah and Avodah of Tzaddikim that the Shechina is restored to its original status of עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים , bringing increases Hashgacha. Because Yaakov Avinu was the Amud HaTorah, it was he who had the greatest affect in the realm, and the מִסְפֵּד גָּדוֹל וְכָבֵד מְאֹד was due to this loss. At the time of his Petirah, it was clear that the world would be affected by the absence of Yaakov Avinu, and Hashgachas Hashem would not be at the same level, and therefore there was great reason to mourn.

We can understand how this relates to Yaakov’s statement, מִי גִּלָּה לוֹ שֶׁשְּׁמִי שָׁמֶשׁ, based on a related thought of the Netziv.

In Hamek Davar on the words וַיְהִי הַשֶּׁמֶשׁ לָבוֹא וְתַרְדֵּמָה נָפְלָה עַל־ אַבְרָם , the Netziv writes: הַשְׁגָּחַת ה׳ בְּגָלוּי מְכוֹנָה בַּשֵּׁם שֶׁמֶשׁ. The open Hashgacha, when we can see the Yad Hashem clearly, is referred to as the שֶׁמֶשׁ . The Netziv bases this idea on the Passuk in Tehillim which says כִּי שֶׁמֶשׁ וּמָגֵן ה׳ אֱלֹקִים, referring to HKBH himself as the שֶׁמֶשׁ . He continues, explaining that the sun was setting at that moment, hinting to a time of Hester Panim, when the sun cannot be seen, so to speak.

At Bris Bein HaBesarim, Avrohom Avinu was told about the future of his offspring: there would be times of great light, but also periods of Hester. During Galus, we might feel as though we are trundling through darkness, but in truth the Hashgachas Hashem reigns supreme. It was this cycle that was communicated by the movement of the sun at that time: at first it was visible, but its light waned, וַיְהִי הַשֶּׁמֶשׁ לָבוֹא , and then there was darkness, but it was in that darkness that the Dvar Hashem came. Although we prefer the הַשְׁגָּחַת ה׳ בְּגָלוּי , the Torah teaches us that we can hear HKBH during periods of darkness if we are attuned to His voice.

It follows that Yaakov Avinu, who had the greatest impact on הַשְׁגָּחַת ה׳ בְּגָלוּי bringing the Shechina closer to this world, would be called שֶׁמֶשׁ . Because his very existence, through Limud HaTorah, increased the Hashgachas Hashem in this world, Yaakov Avinu was known as שֶׁמֶשׁ .

Yosef Hatzaddik had a different role, however. Chazal tell us that Yaakov taught Yosef everything that he learned in the Bais Medrash of Shem, when he was far from his own father’s home. Yosef was always being prepared to live in Galus, when darkness pervades. Because Yosef was to live in the world hinted to by the words וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם, Yaakov did not want him to be aware of the Middah of שֶׁמֶשׁ . Yosef had to learn how to exist and thrive in a world without הַשְׁגָּחַת ה׳ בְּגָלוּי , and so Yaakov was concerned when his dream included the שֶּׁמֶשׁ וְיָּרֵחַ. Yaakov asked מִי גִּלָּה לוֹ שֶׁשְּׁמִי שָׁמֶשׁ becaue because this was not the world of Yosef, this was not the life that he would live.

This is why Chazal teach us יַעֲקֹב מוֹנֶה לַלְּבָנָה even as Yaakov Avinu had such a close connection to the שֶׁמֶשׁ . We do not always merit an existence of עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים , and we therefore must be able to survive in a world of וְתַרְדֵּמָה נָפְלָה עַל־אַבְרָם. In basing our calendar on the moon, we are taught to always be able to connect to HKBH, to the Torah and Mitzvos, even when there הַשְׁגָּחַת ה׳ בְּגָלוּי is lacking. The words מִי גִּלָּה לוֹ שֶׁשְּׁמִי שָׁמֶשׁ indeed lead to the eventuality of יַעֲקֹב מוֹנֶה לַלְּבָנָה because Yaakov Avinu himself understood that his Middah of שֶׁמֶשׁ was not one that could always persist, and wished his children be prepared for Galus as well.

This, of course, helps us understand the statement of the Beraishis Rabbasi: שֶׁמֶשׁ  זֶה מָשִׁיחַ בֶּן דָּוִד. L’Asid Lavo, when the Hashgachas Hashem is restored to its ultimate glory, when the reality of עִקַּר שְׁכִינָה בַּתַּחְתּוֹנִים comes into existence, the sun will shine brightest. It is Moshiach ben Dovid who will bring the greatest light into the world, and so it is fitting that he bear the same name as Yaakov Avinu, the שֶׁמֶשׁ that impacted Hashgachas Hashem to such a great extent in his time.

This is a fitting lesson as the Yom Tov of Chanukah approaches. It is during the darkest part of the year, indeed the darkest part of the month, that we celebrate the light of the Menorah. The message is clear: even during the night, there can be הַשְׁגָּחַת ה׳ בְּגָלוּי . The Nes of Chanukah was there for all to see, an expression of the Yad Hashem amid a period of חֹשֶׁךְ זֶה יָוָן. The Yom Tov itself reminds us of our ability to bring the שֶׁמֶשׁ back into the world, through Torah and Avodah, and bask in the glow of the Shechina itself.