Vayeishev - Underestimating the Power of Jealosy

The place of Shechem is mentioned repeatedly early in this Parshah.
"Joseph's brothers left to tend their sheep in Shechem."(Breisheit 37:12)
"Yisrael said to Yoseph, 'I believe your brothers are keeping the sheep in Shechem. I would like you to go to them.'" (Breisheit 37:13)
"[Yisrael] thus sent him from the Hebron valley, and [Yoseph] arrived in Shechem." (Breisheit 37:14)

Why mention the place of Shechem specifically and repeatedly over the span of several pasukim?

On Pasuk Breisheit 37:14, Rashi notes on the words "arrived in Shechem" that this is a place that has a reputation for chaos, that is where the honor of tribes was compromised, Dina was attacked, and the kingdom of David was divided - 'And Rehavam went to Shechem.' (Divre Hayyamim II 10:1, Melachim I 12:1). We know further on in TaNaCh that after the Israelites split into two kingdoms, Yeroboam became the first king of the new northern kingdom of Israel at Shechem (Melachim I 12:25).

So it is clear that Shechem has a 'dark cloud' hovering over it. Yaacov/Yisrael is clearly aware of the dreadful history of Shechem, and of the sensitive relationship of his children toward Yoseph. Yet he sends Yoseph specifically to Shechem. How can he do this?

 The Orach Haim HaKadosh brings some clarity to this issue commenting on pasuk 37:14 saying, "now he is declaring Shlichut Mitzvah [a personal representative on a holy mission] and [Yisrael] said 'and bring me a report' (Breisheit 37:14). This made Yoseph into a personal representative for Yisrael. And even according to the position that Personal Representatives Performing Religious Duties (Shluchei Mitzvah) are impervious from harm only on the departure for their mission (Pesachim 8B), but not on their return, actually this order by Yisrael protected Yoseph also on his return journey. And so Yoseph was now absolutely certain he would safely return home to his father [no matter what]."
Rav was asked: Scholars who reside out of town, can they come in the early morning or after nightfall to the academy? He replied: Let them come, [the risk be] upon myself and my neck. What about returning? I do not know, he answered them. It was stated: R. Eleazar said: Those sent [to perform] a religious duty will not suffer hurt, neither in their going nor in their returning.
Pesachim 8B

However the mission to Shechem quickly went off. Yoseph did not find his brothers in Shechem.

The pasuk follows.
"A stranger found him blundering about in the fields, 'What are you looking for?' asked the stranger." 
(IBID 37:15)

A new twist came to Yoseph's mission. Not only had he diverted from his father's explicit directive to go to Shechem, but now he was alone, seemingly lost, and in the middle of a strange place where a mysterious man finds him, seemingly from out of the blue.

Rashi tells us that this mysterious man is the angel Gavriel.

Who is Gavriel?
  • Berachot 4b Power/Speed of Gavriel's flight 
  • Yoma 77a Punishing Jerusalem,and being whipped for not completing the job 
  • Pesachim 118a Gavriel wanting to save Avraham from Nimrod's furnace, and HaShem's insistence on doing it Himself 
  • Bava Metzia 86b Gavriel was the angel sent to carry out the destruction of Sodom and Gemorrah. 
  • Sotah 13b Potiphar acquired Joseph intending to abuse him; the angel Gavriel wounded him in a way which made this impossible
  • Sotah 10b When Tamar was being taken out to be killed, Samael came and tried to remove the items which identified Yehudah as the father; Gavriel came and brought them back  
  • Sotah 12b Batyah's maidservants protested against her rescue of Moshe, because she was violating her father's decree. The angel Gavriel struck them dead 
  • Yoma 21a and Shabbat 118a Gavriel is the angel of fire and he was involved in the work of fire with the Menorah of fire
  • Yoma 76b Gavriel defending the Jews, with Daniel and Michael 
  • Pesachim 118a Gavriel saving Chananiah, Mishael and Azariah from the furnace 
  • Pesachim 118a-b Arguing with Yorkemu over who would save Chananiah, Mishael and Azariah from the furnace 
  • Megillah 12b Gavriel creating a tail for Vashti 
  • Megillah 15b-16a Intervention of Gavriel with Achashverosh's reader of the Chronicles 
  • Sanhedrin 19b, Shabbat 56b Gavriel emerges as an angel concerned with justice. He protects the wrongfully accused from unjust punishment, punishes the truly guilty, and seeks to ensure just reward for those who deserve it.
  • Pesachim 118b Gd having Gavriel punish Rome in the time of the Messiah, because with all of their wealth, they sought to destroy the Jews

The Kli Yakar elucidates further on the connection between the angel Gavriel and Yoseph, saying that the angel was on a mission to protect Yoseph and wanted to warn him about his brother's dangerous intentions. Yet as the Orach Haim HaKadosh adds 'How can an angel come to cancel the very machinations of Hashem to take Yoseph to Egypt by known and amazing ways? Rather he knows that his words do not cancel anything but add to the merit of Yoseph [that despite the danger and the warning, Yoseph still pursues brotherhood].


Directions
The following discussion takes place between Yoseph and the mystery man, considered to be the angel Gavriel. (Breisheit 37:16-17)
"I'm looking for my brothers," replied Yoseph, "Perhaps you can tell me where they are tending sheep?"
"They already left this area," said the man, "I heard them planning to go to Dotan."

Yoseph knows that his brothers are not in Shechem by now, for he did not find them in Shechem. Why does the mystery man add the seemingly extra statement 'They already left this area,' instead of just saying ,'They are in Dotan.'

Rashi explains the words 'left this area' as meaning that the brothers had removed themselves from the brotherhood. And the Siftei Chachamim elaborates on Rashi's statement, saying.


"What is the meaning of Rashi's answer to this issue, all Yoseph asked is where his brother's are [and not where they are not] and the angel answered Yoseph with 'left this area'. Yoseph knew on his own that they had left this area since he did not find them on his own. And so Rashi answered 'removed themselves from the brotherhood,' - meaning that the brothers want to kill you [Yoseph] and you shouldn't go there. How do we explain Rashi's answer?  The word 'this' (זה) in Gematria is 12, so the coded meaning of the expression is 'left the 12' in other words they don't want there to be 12, they want to kill Yoseph and be left with 11 - essentially 'left this area' [where this serves two meanings] which supports Rashi's explanation. So the pasuk can be read as 'I'm looking for my brothers,' and 'They already left the brotherhood.'

Going Forward
Yoseph, filled with the conviction that he is protected and is serving as a personal representative of his father (Shaliach Mitzvah) continues the search for his brothers. This despite the earlier pasuk, preceding his departure, (Breisheit 37:11) "His brother's became very jealous of him [Yoseph] but his father suspended judgment."

So what drove Yoseph forward, despite the noted jealousy of his brothers, the coded warning by an angel, and even the divergence he took from his father's directive to look for his brothers in Shechem.


The Kli Yakar brings a Midrash to clarify this matter.
"Regarding the issue of 'blundering about in the fields' Yoseph considered the field related to Cain and Abel.
Cain brought some of his crops as an offering to G-d. Abel also offered some of the firstborn of his flock, from the fattest ones. G-d paid heed to Abel and his offering, but to Cain He paid no heed. (Breisheit 4: 3-4)
Cain said [something] to his brother Abel. Then they happened to be in a field, Cain rose up against his brother Abel, and killed him. (Breisheit 4:8)

The Midrash continues:
Yoseph was concerned about the matter of Abel and Cain where out of jealousy one brother could rise up and kill the other. And Yoseph was of the opinion that it made sense that Cain could kill Abel because the pasuk says 'they happened to be in a field,' meaning they were arguing about a field [matters of property]. So there was a reason [a motivation] for this action. [Yoseph said to himself:] But with my brothers why would they kill me for no reason?   Jealousy for a colorful coat does not resemble jealousy for property!
This is what Yoseph was thinking and so he was seen as 'blundering about in the field' since it was a field that was mentioned in the case of Cain and Abel.

Jealousy
This was Yoseph's mistake. He didn't realize that the essential nature of jealousy overwhelms, for even a minor matter of jealousy can drive a man to rise up and kill his fellow man.

This power of jealousy is further substantiated in Pirkei Avot :
Jealousy, lust, and honor remove a man from this world. (Ch 4 Mishna 27)

Yoseph's unbending belief in the essential goodness of his brothers propelled him forward, hurtling him  towards mortal danger and his ultimate destiny. But at the heart, he underestimated the true power of jealousy and what actions it can bring a man to carry out.

Vayetzei - Protection from Sin

In the opening scenes of the parshah, when Yaacov sees the angels going up and down the ladder, he suddenly saw G-d.

"G-d said, 'I am G-d, L-rd of Avraham your father, and L-rd of Yitzhak. I will give to you and your descendants the land upon which you are lying, the west, to the east, to the north, and to the south. All the families on earth will be blessed through you and your descendants. I am with you. I will protect you wherever you go and bring you back to this soil. I will not turn aside from you until I have fully kept this promise to you.'"

Here Yaacov received not only a vision directly from G-d, but blessings and promises that will ensure his legacy on earth. It would seem that 'he is set.'

Yet, just a few pasukim later, upon waking he has the following reaction.

"Yaacov made a vow. 'If G-d will be with me,' he said, 'if He will protect me on this journey that I am taking, if He gives me bread to eat and clothing to wear, and if I return in peace to my father's house, then I will dedicate myself totally to G-d'"

On the surface, it seems like an odd reaction considering the verses that preceded this statement shortly before.
1. Why is Yaacov questioning if G-d will be with him, when G-d Himself said directly that He would be with him?
2. Why is Yaacov looking to get material benefit, from food and clothing?
3. And really, why is Yaacov presenting a deal to G-d, stating his terms for dedicating himself to G-d, where is faith, and the promise shortly before?

The Kli Yakar addresses these issues.
"Heaven forbid that one should say that Yaacov was in doubt about the direct promises from G-d. Since as we saw, G-d already said 'I am with you. I will protect you wherever you go.'
Rather the explanation of this issue is that Yaacov did not request any bodily protection that was not already promised him. However he was requesting protection for his soul against potential sin.
Supporting this position, we see the words from G-d's promise 'I will protect you wherever you go' - where the word ANOCHI is superfluous. G-d had said to him 'and bring you back to this soil' - where the return to the land was dependent on G-d's divine supervision, while Yaacov's statement was 'and if I return in peace to my father's house' - making his return dependent on Yaacov's, himself, behavior. G-d said 'to this soil', while Yaacov stated 'to my father's house.' There were talking about 2 different journeys.

From all these differences, we can see that Yaacov's request was only to be protected from sin. Protection from sin, or that is, from the act of sinning, this is dependent on the personal choices of man, yet to be protected from confronting sin, itself, requires divine intervention. So we saw that G-d's statement to Yaacov referred to providing physical protection in the statement 'I will protect you wherever you go.' The pasuk uses the term 'wherever' (BKOL) since all roads are dangerous and many paths exist, so there really isn't just one path to go on. So Yaacov said 'protect me on this journey that I am taking.' And G-d directs Yaacov to the special path that Yaacov should specifically go on, and that is the Path of G-d and Torah and Mitzvot.  Since Yaacov earlier stated 'G-d is in this place,' and from out of there comes Torah. 

To walk in the path of Torah is dependent on the choices that a man makes, and so that is why the word 'ANOCHI' is added where G-d says 'I will protect you wherever you go', to emphasize that divine protection is required protect man in his encounters with sinful influences, and thus Yaacov referred to this when he said 'protect me' and let me return 'complete' from the sin and so made his return dependent on his own choices and actions.

Regarding physical protection, G-d said 'I will protect you wherever you go' since Eretz Yisrael is called the 'eyes of G-d' and when a man has physical protection in Eretz Yisrael,  so he needs  protection when going out of Eretz Yisrael. Since G-d promised to Yaacov 'and bring you back to this soil,' so he was ensured physical protection upon returning to Eretz Yisrael.

Yet regarding the issue of protection from sin, like not learning from the ways of Lavan. And not just Lavan alone, but also the Canaanites that sit in Eretz Yisrael are a nation that do things that should not be learned from. And also to be concerned about learning from the Emory. And so that is why Yaacov made his personal request 'and if I return in peace to my father's house' - not that he should be physically protected until reaching his father's house, but that Yaacov should be protected from the influence of sin throughout his journey (to not learn from Lavan, not be influenced by Canaanites, and Emory).

Finally the issue of Yaacov's request for food and clothing. He was not looking to benefit materially, and we see this by the specific statement 'if He gives me bread to eat and clothing to wear' - where Yaacov specifically asks for bread to eat, and clothes to wear. He wants to emphasize that he is only asking for his basic sustenance needs to be satisfied, and that he should not be driven by stress of poverty to come to sin. Morever, had Yaacov been interested in material gain, he would have asked valuable goods like gold and pearls.

So we see that this encounter is far from doubt on the side of Yaacov, and not at all a form of 'striking a deal' for his faith. What we see here is a dialog. G-d offers provide physical protection and guidance, while Yaacov accepts this implicitly and instead turns the discussion to the fate of his soul, asking for different ways to protect him from influences the sinful world that surrounds him.

It goes without saying that in today's world, the dialog that Yaacov conducts at the outset of his great journey, serves as a guide for our daily struggle. Every day, we leave the safety of the homes we have built up and enter the world, bombarded by media selling us all kinds of foreign values and tempting us to sinful ways. Just as our great forefather understood the weakness of man and looked to G-d for guidance and protection, so also do, even more so, need to implore G-d to direct down the right path, steering us clear of sin.