Man of Action

This week’s Parsha is, in a way, one of transition: at the beginning of the Sedra it seems that all is lost, as the Shevatim contemplate the seizure of Binyomin, but by the end of the Parsha, father and son are reunited and Yaakov and his entire family is living in Goshen. Indeed, even a superficial reading of the Pessukim takes one on quite the emotional journey. Although there is an instinct to take a broad view, and try to understand such a Parsha as a whole, it is also useful to look at individual Pessukim or parts of the story, in the hopes of shedding light on the underlying message.

After Yosef utters those fateful words, “Ani Yosef Ha’Od Avi Chai”, revealing himself to his brothers after years of estrangement and then masked conflict, the Torah tells us that he offered words of Nechama, and then he immediately instructs them to return to their father. After telling them what to say to Yaakov, Yosef sets the Shevatim up with all they may need for the journey, and then the Passuk tells us that he gave them gifts: “Lekulam Nassan L’Ish Chalifos Simalos”, he gave each of the Shevatim a change of clothing, and to Binyomin he gave “Shalosh Meos Kesef”, a sum of money, as well as “Chamesh Chalifos Simalos,” five changes of clothing. Only after providing these items does Yosef send them on their way.

Understanding that each of Yosef’s actions, both prior to his revelation and after, were taken with thought and intent, one wonders about this final gift. Why did Yosef chose to give his brothers clothing at this point? Of all the items that he may have offered them, why clothing?

Chizkuni explains the reason for this gift: at the end of last week’s Parsha, the Torah tells us how the Shevatim reacted when the Geviah Shel Yosef was discovered in the rucksack of Binyomin: “Vayikru Simlosam Vaya’amos Ish Al Chamoro Vayashuvu HaIra”, the tore their clothes, in a sign of Aveilus, and immediately returned to the city, where they confronted Yosef. Thus, at this moment in time, as the stood ready to return to their father with the good news, they were each wearing torn clothing. Yosef therefore gave them new clothing, as he was really responsible for their having torn their own shirts, and he also didn’t want them to be embarrassed as they traveled.

While this is the simplest understanding of these words, and is indeed in line with the characteristic approach of Chizkuni to identify the most Pashut Pshat, the last part of the Passuk still requires explanation. If the purpose of this clothing was to replace the torn garments the Shevatim now wore, why did Binyomin need five sets? Chizkuni does explain the purpose of each of the five sets of clothing, but in a way that is less than Pashut. This departure from his typical is noteworthy and would seem to indicate that the clothing given to Binyomim has a deeper meaning, and can only really be understood on a different level.

There is a Gemarah in Megilah that discusses the gift given to Binyomin, posing an insightful question. At the beginning of Parshas Vayeshev the Torah tells us that Yaakov gave Yosef a special gift—the Kesones Pasim—and the Gemarah brings an opinion that this was the cause of Yosef’s sale, and therefore the eventual arrival of Yaakov Avinu and his family to Mitzrayim, where they were of course subject to the terrible Shibud. Asks the Gemarah: “Efshar Davar Shenitztaer Bo Oso Tzaddik Yikashel Bo?” Is it possible that Yosef repeated the one mistake that caused him such misfortune? Being that the favoritism show to Yosef above his brothers caused such harm, how was it possible that he repeated the same type of favoritism to Binyomin?

The Gemarah answers that Yosef was hinting to Binyomin that he would one day have a descendant, Mordechai HaTzaddik, who would leave the presence of a king with five adornments, as the Passuk says: U’Mordechai Yatzah Milifnei Hamelech B’Levush Malchus Techeles V’Chur V’Ateres Zahav Gedolah ViSachrich Butz V’Argaman.” This Gemarah, which makes such a penetrating point about the actions of Yosef in our Passuk, itself raises a few questions.

First, the Gr”a points out that the Gemarah’s answer doesn’t really seem to help—even if Yosef was trying to hint about Mordechai’s future clothing, why wouldn’t this cause jealousy among the brothers? How does this “Remez” as the Gemarah refers to it, negate the potential feelings of jealousy that the Gemarah assumes Yosef was trying to avoid?

On a similar note, why does the fact that Yosef had a reason to increase the gifts to Binyomin even matter? The Rishonim in Parshas Vayeshev discuss why Yaakov Avinu gave Yosef the Kesones Pasim, offering explanations that run the gamut of the Shivim Panim Latorah. Clearly Yaakov also had good cause to give Yosef something extra, yet we see that his actions caused the Kinnah that eventuated the Shibud—why then would Yosef’s reasons for doing so make a difference?

The Remez that the Gemarah attributes to Yosef is also difficult to understand. Why did he choose to refer to the clothing to be worn my Mordechai almost a thousand years hence? Why, at this moment, as his brothers were no doubt reeling from the news they had just received, and as they prepared to return to their father, did Yosef Hatzaddik feel it necessary to provide a Remez about Moredechai by increasing the clothing given to Binyomin?

Based on this Gemarah, and these questions, it seems once again that there was much more to the gifts given to Binyomin that we may assume, and that we will not be able to properly understand these Pessukim without further exploration.

The Maharal, in Nesiv HaShalom, asks another question, on the beginning of this Memrah, and his answer may allow us to have a new understanding of these events.

The Gemarah states that the Kesones Pasim was the cause of the Shibud—that the gift Yaakov gave Yosef started the chain of events which ended with Bnei Yisroel in Mitzrayim. We know, however, that Avrohom Avinu was told, at the Bris Bein Habesarim, that his children would end up in Shibud: “Yodeah Teda Ki Ger Yihiyeh Zaracha B’Eretz Lo Lahem V’Avadum V’Inu Osam.” This being the case, Bnei Yisroel were going to end up in Shibud in any case, that was a long-standing Gezirah, Yaakov’s actions notwithstanding. Why then does the Gemarah attribute the Shibud to the Kinnah caused by the Kesones Pasim?

The Maharal answers this question by explaining one aspect of the way the world actually works. Even when there is a Gezeirah, there must then be a “Sibah” which causes the Gezeirah to be enacted. The mere existence of a Gezeriah is not enough to ensure that it will actually take place, there must then be a proximate cause, an event or action that causes the Gezeirah to be fulfilled. In addition, the “size” of the Sibah needed is commiserate with the impact of the Gezeirah—a major, historical event such as the Shibud, could not be caused by a minor Sibah, only by a “Sibah Gedolah.” Thus, although Avrohom was indeed told that his children would be subject to the realities of “V’Avadum V’Inu Osam”, the Gezeirah could not be actualized without a “Sibah Gedolah” such as the Kinnah caused by the Kesones Pasim.

Let us examine the role of Mordechai Hatzaddik based on this concept.

The truth is that when Mordechai left the Bais Hamelech adorned with these five vestments, which indicated the level to which he had risen, there were two thoughts that those in his orbit may have had. First, knowing that the plot of Haman began because of Mordechai, “V’Lo Kam V’Lo Hishtachave”, cynical minds may have scoffed at him: the entire Nes and the emotional rollercoaster that accompanied it, would not have been necessary if not for Mordechai. This approach would certainly have a dampening effect on their reaction to his newfound Gedulah.

On the flipside, if you will, once the Nes took place, and the Yad Hashem was visible, some may have discounted Mordechai’s role in the Yeshua. Once it was clear that Hashem had interceded, that the Yidden were saved because Hashem willed it to be so, their gratitude to Mordechai may have been somewhat diminished as well.

The Passuk tells us, however, “ViHaIr Shushan Tzahala V’Samecha.” Exiting the palace adorned in the clothing befitting his stature, Mordechai was greeted by joy and adulations, not by cynicism and scorn. Perhaps this was because people understood the concept of the Maharal: there are Gezeiros, but human action is needed to put them into place. One could not hold Mordechai responsible for the Gezeirah and more than they could for the Yeshua: in both cases, he was but a cog in the wheel of Hashgachas Hashem. Upon seeing Mordechai exit the palace adorned in royalty, as a testament to his new level, all could rejoice because they saw him as human—with both the capacity and limitations that enjoins.

This was the lesson that Yosef was teaching his brothers at this momentous juncture.

The Torah does not record any reaction on their part the news, but Yosef says to them: “Lo Atem Shalachtem Osi Hena”, anticipating the guilt that they would understandably feel. As we noted, the Gemarah says that Yaakov bore some responsibility for the Shibud Mitzrayim, but it would only be natural for the Shevatim to feel their own sense of guilt and blame for Mechiras Yosef itself. It was exactly these feelings that Yosef addressed by giving Binyomin additional clothing.

Rather than allowing the Shevatim to assume that they were solely to blame for his journey to Mitzrayim, Yosef taught them the lesson of Mordechai: human action is but a Sibah to bring the Gezeirah that already existed. Mordechai alone could not have brought about the terrible Gezierah against Klal Yisroel, nor could he have single handedly prevented it—he was but an actor on the stage set by the Borei Olamim. As much as their actions precipitated Yosef’s arrival in Mitzrayim, he wished to convey to the Shevatim that absent an existing Gezeirah, there is nothing that they could have done.

This is why Yosef gave Binoymin the extra clothing rather than just telling them about Mordechai—to show that he was unconcerned about any jealousy. Only when a Gezeirah existed was the brother Kinah a reason for the Shibud—unless the Ratzon Hashem was that it be so, no one could harm Yosef or anybody else.

The lesson taught to the Shevatim by Yosef at this time is at once empowering and humbling. We must always remember that the only way we can affect anything is if the Ratzon Hashem dictates it. At the same time, we have to be aware that we in fact have the capacity and power to be the ones through which this very same Ratzon comes about. These two ideas are not in conflict with one another—they work in tandem to bring us awareness about our place in the world, and our mission in life.