Moussar sur La Genèse 25:1

The Pardes Rimonim mentions that the "miniature" number is a reference to Chanoch (otherwise known as the angel Mattatron) who is also called נער, and whose function is alluded to in Solomon's Proverbs 22, 6: חנוך לנער על פי דרכו, "educate the lad in the manner appropriate for him. [In his chapter on the definitions of certain words, the author of Pardes Rimonim defines the reason that Mattatron is called נער as being that he performs the duties of a נער. These duties are comprehensive just as the duties of Joshua, who is described as a נער, a senior servant of Moses, or Eliezer, who is described in that fashion although he was the senior servant of Abraham. According to Kabbalists, Mattatron provides the "food" not only for our world but also for the world of the angels. Ed.] When the souls of Jacob and Joseph respectively expanded from the world of אצילות, their origin, the features of Jacob remained engraved on the throne of G–d. This throne is immediately below the region we have called אצילות. Joseph is immediately below his father in the domain of Mattatron whose activities emanate from beneath that "throne." The significance of the throne is the mystery of בריאה, whereas the significance of Mattatron in the same scheme is the mystery surrounding יצירה, [a more advanced state of the creation of matter. Ed]. Concerning this latter aspect of Mattatron's activities, the Torah describes Joseph here as 17 years old, i.e. a "junior." Kabbalists also refer to Mattatron as עבד. The Zohar points that out on Genesis 24, 2 where Abraham instructs עבדו זקן ביתו, "his servant the senior member of his household," to get a wife for Isaac. I have explained this at length in my commentary on חיי שרה. The expression עבד also occurs in Joseph's life when the latter is sold by his brothers. G–d sent His angel along to protect Joseph on his various journeys. This guidance was of a similar nature as that described in Exodus 23, 20: הנה אנכי שולח מלאך לפניך לשמרך בדרך, "Here I am sending an angel ahead of you to protect you on the journey." Our sages identified that angel with the angel Mattatron, as mentioned by Rashi on that verse. [The fact that Rashi mentions that the numerical value of 314=מטטרון=שדי, clearly establishes that Mattatron is active in matters of יצירה, an activity requring the attribute of שדי. Ed.]

The expression used by the Torah for Joseph, i.e. בן זקונים, also contains an allusion to Adam and Eve, who were the "oldest" people in the world -the first human beings. The Torah wanted to hint that Joseph was a branch of that first pair of human beings in terms of their purity. Just as Adam and Eve had not been the products of the טפה סרוחה, the "evil smelling drop of semen" described by Akavyah in Avot 3,1, so similarly Joseph's origin was pure. The next pair of human beings to whom the Torah applies the term “זקנים,” were Abraham and Sarah in Genesis 18,11, for they took the place of Adam and Eve. We have discussed all this at length in our commentary on חיי שרה. The process of refinement, the road to regaining the innocence and purity lost by Adam, continued through Jacob called Israel because he had successfully contended with heavenly forces. In our classic literature this Israel is referred to as ישראל סבא, grandfather Jacob, whereas Joseph is simply referred to as the son, בן.

The afflictions which are to be endured by the recipients of these three gifts of G–d are what are known as יסורים של אהבה, afflictions which demonstrate G–d's love for the person who undergoes them. Their purpose is to thoroughly refine such a person spiritually so that when the holy gift is received it will not reject the recipient [much as a transplanted physical organ may be rejected by the body that it has been implanted in. Ed.] This is why we are told in Shabbat 89 that in the future Israel will say concerning Isaac "he is our father!" This seems very strange at first glance, for Isaac personifies strictness, the מדת הדין. I have explained at length in my commentary on פרשת וירא that it was the very fact that Isaac could be judged by this standard that enabled G–d to apply the attribute of Mercy to people of lesser stature.