Chazal (quoted by Rashi) say that the “man” who wrestled with Yaakov Avinu was no ordinary human; rather, he was the archangel of Eisav, who had been dispatched by Hashem to pave the way for the ultimate salvation of Yaakov and his descendants. We derive a portent for the future from their fight. Just as Yaakov was injured during the course of the struggle, but, nonetheless, he prevailed and went on to even greater achievements; so, too, will our People suffer losses in the future, but will emerge stronger, better, spiritually healthier – in preparation for our ultimate geulah, redemption.
Later on (Bereishis 37:15), Yosef HaTzaddik, upon searching for his brothers, encountered an ish, “man,” who Rashi identified as Gavriel, Hashem’s ministering Angel. The question that the commentators immediately ask is, “What is the criteria for defining ish?” Why is Yosef’s ish Gavriel, while Yaakov’s ish is identified as Eisav’s Angel?
The answer (which has been mentioned in an earlier edition of Peninim), as explained by Horav Yechezkel, zl, m’Kuzmir, is that Yaakov transformed himself into a bridge for helping others. He would take what he received in one place and give it/use to (help) others. When he asked the ish to stay and help him, the ish replied that he was late for singing shirah to Hashem. His time had come; his purpose in Creation had arrived. He could not be late. Only Eisav’s angel would employ his personal agenda as an excuse for not helping a Jew in need. When a Jew is suffering, when he is in dire need of assistance – one must come to his aid. Personal spiritual ascendance is not an excuse. It indicates a degree of selfishness, a deficiency in his spiritual integrity.
Yosef, on the other hand, was lost in the field. The ish took pity on him and asked him how he could help. Such an ish represents the highest form of chesed. He is someone who does not wait to be asked to help – but sees a need and immediately “rolls up his sleeves” and jumps in to help. Thus, he is identified as Gavriel.
Rav Yechezkel once sent a shliach, agent, to solicit funds from a certain wealthy man. When the shliach arrived at the home of the would-be benefactor, the man ignored him. Apparently, the man was in the middle of baking matzos for Pesach. He was just too busy to listen to anyone. “Take a number and come back” was probably his reply. The shliach returned to the Rebbe empty-handed and depressed. He was no shmatte. He was on a mission for his Rebbe. He expected a little common courtesy. When he related his experience to the Rebbe, the Rebbe remained silent. On Shavuos, however, when the wealthy man came to Kuzmir to spend Yom Tov with the Rebbe, the Rebbe shared the above dvar Torah with him.
I was thinking about this Torah thought today when a harmless, but bothersome, well-meaning, but annoying, person wanted me to drop everything to listen to him relate the latest antics of his granddaughter. At first, I was tempted to avoid him, but then I realized that he had only one granddaughter after waiting some time for his only son to get married. Most of his counterparts have been blessed with many grandchildren. He has one – and his life revolves around her. Who was I to deprive him of his joy and nachas?
We think that our time, our mitzvah observance, our good deeds, take precedence over anything our friend or neighbor has to discuss with us. If it is important to him – it should be important to us (or at least we should act interested). I have a dear friend who has a puppy (I am scared of all animals – even goldfish.) Every conversation starts or ends with news about his puppy. This is important to him. Who am I to argue? It is not all about me. Eisav’s angel indicated that his singing shirah took precedence over Yaakov’s plea for help. The Malach Gavriel did not wait for Yosef to come over and ask for help. He reached out to him. We have before us two paradigms of behavior, two standards of service – two Angels: One represents Eisav; one represents Hashem. Do we really have a choice whom to follow?
