We read in the beginning of this week's parsha the well-known comment of Rashi on the opening words of the parsha, Vayeshev Yaakov, and Yaakov dwelled. Rashi comments, Bikesh Yaakov Leishev B'Shalvah, Kafatz Alav Rozo shel Yosef. Yaakov wished to dwell in peace and tranquility, when the ordeal of Yosef was thrust upon him. Rashi continues and explains that Hashem said, is it not enough for the Tzadikim that they have their portion in the world to come? They request to have a respite in this world as well?

 

What is the lesson that Rashi is teaching us? As the Medrash Rabbah (84, 3) teaches from the pasuk in Iyov (Chapter 3, Pasuk 26), Lo Shalavti V’Lo Shakateti V’Lo Nachti Vayavo Rogez, Lo Shalavti M’Eisav, V’Lo Shakateti M’Lavan, V’Lo Nachti M’Dinah, Vayavo Olai Rogez, Bah Olai Rogzo Shel Yosef. The Medrash explains this is a reference to Yaakov Avinu, who didn’t rest from his original encounter with Eisav and he had to deal with Lavan. After finally leaving Lavan behind, he found himself dealing with Dianh being kidnapped by Shechem. And after all this, the fear and worry of Yosef was thrust upon him. Didn't Yaakov Avinu deserve a respite after such difficult encounters?

 

When Yaakov sends Yosef to check on his brothers in Shechem, the pasuk says (Chapter 37, Pasuk 14), Vayishlacheihu M'Emek Chevron, and he sent him from the valley of Chevron. Rashi asks, but the city of Chevron is on a hill, not a valley. Rashi answers that the word Emek is to be understand in its essential meaning which is amok, or deep. Elah M'Eitzah Amukah shel Oso Tzadik Ha'Kavur B'Chevron, from the deep suggestion of the Tzadik buried in Chevron. Rashi explains that sending out Yosef to find his brothers was ultimately a fulfillment of the prophecy given to Avraham Avinu at the Bris bein HaBesarim that his children would end up as slaves in Mitzrayim. Yaakov sent Yosef to look for his brothers from Chevron, and this was the first step towards Bnei Yisrael ending up in Egypt. 

 

The Sfas Emes explains that Yaakov's request to live in tranquility was a reasonable one. Dovid HaMelech says in Tehillim (Chapter 27, Pasuk 4), Achas Sha'alti M'Eis Hashem Osah Avakesh, Shivti B'Veis Hashem Kol Yemei Chayai. This was Yaakov's request; to dwell in the house of Hashem all the days of his life, including Olam Hazeh. Hashem's response was that this is fine, but first there has to be servitude in Egypt. Only after Yetzias Mitzrayim could Bnei Yisrael receive the Torah and have a Mishkan in their midst. Therefore immediately after we read Vayeshev Yaakov, Yaakov wanted to dwell in tranquility, we read Eileh Toldos Yaakov Yosef. Yaakov's tranquility could only happen with Yosef beginning his journey down to Egypt and fulfilling the prophecy of Oso Tzadik Ha'Kavur B'Chevron.

 

The message of the parsha is that before there could be growth, there needs to be struggle and difficulty beforehand. This is true on a national level. Bnei Yisrael needed to be purified through their struggle in Egypt before they could receive the Torah and have a Mishkan, as we mentioned, but it was also a perquisite for Shabbos. Though Shabbos commemorates the creation of the world, it is also Zecher Yetzias Mitzrayim, as we read in the Luchos Sheniyos (Devarim, Chapter 5, Pasuk 15), V'Zacharta Ki Eved Hayisa B'Eretz Mitzrayim…Al Kein Tzivcha Hashem Elokecha La'asos es Yom HaShabbos. Bnei Yisrael merited the other-worldly experience of Shabbos only after the experience of suffering in Egypt and crying out to Hashem who heeded their cries and brought us out in an uplifted state of mitzvoth and miracles.

 

This process which Bnei Yisrael experienced on a national level is mirrored constantly on the individual level. Each week we encounter the mundane, chaotic world, but at the same time always trying to find the spiritual and the meaningful within the cloak of the physical world. This process culminates each week in Shabbos at which point all is clear and meaningful. Shabbos is M'Aiyn Olam Haba and provides a respite from the profane and a glimpse into the ethereal. 

 

The Sfas Emes teaches that this is the hidden meaning within Yosef's dream. Yosef describes all the brothers binding sheaves in the field (Chapter 37, Pasuk 7), V'Hineh Anachnu Me'almim Alumim B'Soch HaSadeh. And suddenly, Yosef's sheaf arose and stood, and all the others turned and faced it and bowed towards his sheaf. The Sfas Emes explains that all the brothers working in the field represents the work we do during the week. Yosef's sheaf stood separate from the rest representing Shabbos. And the sheaves of the brothers turning toward the sheaf of Yosef indicate the six days of the week being subservient to Shabbos. This is the process of finding the holy within the world and preserving it. The days of the week lead into Shabbos, and the more we work and find Kedushah in the physical, the more meaningful our Shabbos. Rav Tzadok explains this is why the pasuk says Sheishes Yamim Ta'avod V'Asisa Kol Melachtecha and then V'Yom Ha'Shvi'I Shabbos. The six days of the week are a prerequisite for Shabbos. 

 

Yaakov's desire to live in tranquility is therefore understood as being an expression of growing further in his connection to Hashem. And this can only be achieved through further struggle in finding the holiness contained within the physical. And his son Yosef, who was his spiritual heir, led the way down to Mitzrayim to begin the process of Bnei Yisrael receiving the Torah and Shabbos.

 

Good Shabbos