Parashah Insights

by

Rabbi Yaakov Hillel

Rosh Yeshivat Ahavat Shalom

Parashat Vayishlah

Material and Spiritual

Before the Encounter
And Yaakov was left alone, and a man grappled with him until dawn. And he saw that he could not overcome him, and he struck the socket of his hip. And Yaakovs hip socket was dislocated when he wrestled with him (Bereshit 32:25-26). Rashi, citing the Sages (Hullin 91a), tells us how it came about that Yaakov was left alone at the riverbank: He forgot some small jars and went back for them. The verses and Rashis explanation raise a number of questions. Yaakov was well aware that that this was a time of great danger; as we see, he had taken every possible precaution. He prepared himself to meet Esav by sending him a lavish gift, intended to placate him. He also prayed for Hashems help, and readied himself, should the need arise, for battle. So great was his distress over what Esav might do that he divided his family into two camps, so that even if tragedy struck one, the other would still survive (Bereshit 32:8-14; see Rashi on 32:9). And yet, in the midst of all the fear, the tension, and the threat of outright battle, Yaakov slipped away to take care of some urgent business. Our Sages relate that he had forgotten a few small jars, and he risked his life to rush back across to the riverbank to collect them. Realistically, at a time like this, who else would have
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bothered? Why were some little jars so very important to our saintly Forefather Yaakov? This incident was followed by the fight with Esavs guardian angel. Why did the angel choose this moment to appear to do battle with Yaakov? Why now, more than any other time? And why, as the final blow in their bitter struggle, did he dislocate Yaakovs hip? There is also the matter of the extravagant gift which Yaakov sent to Esav. Why did Yaakov imagine that the gift would win him Esavs favor? The very size of it was a clear indication that Yaakov had become a very, very wealthy man, in the most material and worldly terms (Bereshit 32:14-17). Other than arousing Esavs jealousy, what did he hope to gain by flaunting his wealth in this manner?

Two Brothers, Two Worlds

To answer these questions, let us go back to the very beginning of the conflict between Yaakov and Esav. And the children struggled within her, and she said, If so, why do I live? And she went to inquire of Hashem (Bereshit 25:22). Rashi explains, They were struggling with one another and quarreling over the inheritance of two worlds. Already in utero, the two brothers were battling over who would inherit this world, and who the World to Come. Surely this was an issue which could have been settled immediately; Esav would take this world, and Yaakov, the World to Come, precluding any ongoing dispute. We can understand the deeper significance of their fight by studying a teaching of our Sages (Avot 5:19). What is the difference between the disciples of our Forefather Avraham and the disciples of Bilam the wicked? The disciples of our Forefather Avraham eat in this world and inherit in the World to Come, as it says, I have what to bequeath to those who love Me, and I will fill their treasure houses (Mishle 8:21). But the disciples of Bilam the wicked inherit gehinom and descend to the well of destruction, as it says, And You, G-d, take them down to the well of destruction. Men of bloodshed and destruction will not live out half their days, and I will trust in You (Tehillim 55:24). In other words, our Sages tell us, the righteous literally inherit two worlds: this world and the World to Come. This is so because they understand the true purpose of this world. They know that it is merely a corridor leading to eternity. During their
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time in this corridor, they can perfect themselves spiritually and become worthy of entering the grand banquet hall of the World to Come. With this outlook on life, they gain on both fronts. They eat in this world, and inherit in the World to Come. Things are quite different for the wicked. To use the terminology of our Sages, they have a double gehinom, because they taste the agonies of Hell both in this world and the next. As much as they crave pleasure, they find themselves with nothing neither material satisfaction in this world, nor the greater spiritual ecstasy of the World to Come. Our Sages tell us that man does not leave this world with even half his desires in hand. If he has one hundred, he wants two hundred (Kohelet Rabbah 1:34, 3:12). It is impossible to achieve fulfillment in this world strictly from materialism, without spiritual content. The righteous, who use this world to do the Will of the Creator, not only enjoy olam hazeh by right, but also go on to merit true bliss in the World to Come. This, then, was the battle between the brothers. Yaakov was not prepared to accept a fifty-fifty split. Esav would have been happy to take full possession of this world, leaving the World to Come to Yaakov. Yaakov disagreed. He needed this world as well, knowing that it was his ticket to the World to Come.

The Lost Connection

Esavs viewpoint was clearly articulated. As the firstborn Esav had special status, known as the birthright (bechorah). This birthright meant that it would be his job to live a life of spirituality, dedicated to the service of the Al-mighty and culminating in the life of the World to Come. He carelessly sold the birthright for a bowl of soup, saying I am going to die. Why do I need the birthright? (Bereshit 25:32). Esav did not believe in the immortality of the soul and the existence of an intangible World to Come. Seeing nothing beyond the material opportunities of this world, as represented by the steaming pot of soup, he had no interest in sanctifying himself with the spiritual labors required by the birthright. If life ends in the grave, why bother? With the sale of the birthright, the die was cast. Esav would have this world, and Yaakov would have the World to Come. The Torah describes Esav as a man skilled in hunting (ish yodea tzayid), a man of the field (Bereshit 25:27). Onkelos translates ish yodea tzayid as gevar nahshirchan, a man who is bored. Other than the fields and the thrill of the hunt, his life held nothing of real interest, because it was empty of spiritual content. Spiritual
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goals and aspirations are what help man grow, giving life meaning, pleasure, and satisfaction. Esav had none of these. Yitzhak recognized these tendencies in his son, and wanted to direct his materialistic nature to a positive spiritual channel by giving him the blessings. Yitzhaks blessings were for material abundance which would be used in support of Torah. His plan was that Esav, equipped with these blessings, would back Yaakovs Torah study, as the tribe of Zevulun would later do for its brother, the tribe of Yissachar. However, because Rivkah understood that Esav could not be trusted to fulfill this role, she prevented him from receiving the blessings, so that he was cut off from even a material connection to spirituality.1 By tossing aside the birthright, he had given up his direct link with spirituality. Now, without the blessings, he would not even be able to achieve a bond to spirituality by material means, as a Zevulun. The wicked nations of the world have been following in Esavs path ever since. They are completely divorced from spirituality; their interests are exclusively material. Our Sages describe the scene when Rome, Esavs descendents, will be called to task for their behavior (Avodah Zarah 2b-3a). In the future, the nations of the world will claim reward from the Al-mighty, saying that they too have a share in the sanctity of Israel, and even helped them learn Torah and fulfill mitzvot. It will not work. They foolishly misused their opportunities in this world, and as a result, they are certainly not eligible for reward. The Holy One, blessed be He, will say to [Rome], What did you engage in? They will say before Him, Master of the Universe, we built many marketplaces, we made many bathhouses, we made much silver and gold, and we only did it all for Israel, so that they should engage in Torah. The Holy One, blessed be He, will say to them, Utter fools, all that you did, you did for your own purposes. You built marketplaces in order to install prostitutes there, and bathhouses in which to pamper yourselves. And the silver and gold is all Mine [in any case]. Seeing that their protestations of pious intent do nothing for them, they will try another tactic. They will point out that while the Jews were the only nation who had agreed to receive the Torah, when the crucial moment came, the Al-mighty had to force them to actually accept it. Had He done the same for them, they now maintain, they too would have agreed to accept the Torah. Hashem will test their
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See Parashah Insights on Toldot for a fuller discussion of this topic. 4

sincerity, giving them an opportunity to earn at least some reward in the World to Come with a simple, easy mitzvah, that of dwelling in a sukkah. Eager to prove themselves, they will all hurry to build sukkot. Once they are seated inside, however, Hashem will unsheathe the suns full heat and they will flee their sukkot, giving the walls a kick for good measure on the way out. Despite their claims, they are totally removed from spirituality. They are incapable of fulfilling the mitzvah of sukkah, because they cannot appreciate its spiritual value. This was Esav and these are his descendents: they live only for and in this world. Yaakov, on the other hand, lived for the World to Come. He used this world solely as a vehicle to serve Hashem, and not as a source of personal gratification. Worldly possessions were not important to him for their inherent dollars and cents value, but for what they could contribute to spiritual growth.

Immaterial
This brings us to the question of why Yaakov endangered himself to cross back alone over the stream of Yabok to pick up a few insignificant jars. We can only understand Yaakovs actions in light of his perception of materialism and material possessions. Yaakov did not relate to his jars at their ordinary olam hazeh worth, which was in fact minimal. If Hashem had given them to him, he viewed them as an aid to his service of G-d, which would earn him eternal life in the World to Come. As such, they were indispensable, even worth the risk of the lonely return trip across the Yabok. This is why, after telling us that Yaakov had gone back for his jars, our Sages comment, From here we learn that to the righteous, their money is more precious than their person (Hullin 91a). In other words, they feel it is even worth suffering physically to avoid financial loss. This statement is certainly very surprising. How can it be that money, perhaps the most material of all material entities, is more precious to a tzaddik than his own person? Is money really worth just about anything, even suffering? The Arizal explains that this teaching is based on the tzaddiks understanding of material possessions, and the way he relates to them. To him, wealth is not merely cash, securities, and prime real estate. He knows that these things are all spiritual components of the root of his soul. Every such component is a light in the upper Heavenly spheres. When they descend to the physical world they are translated into a physical existence, but that is not where their true value lies. Their importance is in their lofty spiritual source as part of an eternal soul (Sefer HaLikutim, Parashat Vayetze).
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What, then, were those old jars of Yaakovs, for which he risked his life? They were not useless disposables, hardly worth the time and trouble to retrieve. They were spirituality, a part of his eternal soul, an entity which would enhance his level of Torah and service of Hashem. Yaakov saw the spiritual potential in every material item he owned. If those jars were his, it meant that they had a spiritual connection to him which at some time, he would need.

The Angels Accusation

Now we can see why Esavs guardian angel chose this moment to strike at Yaakov, engaging him in a life-or-death battle all that night (32:25). The reason behind the confrontation was the issue which Esav himself was to raise with Yaakov the next day. When the brothers met, Esav was shocked at the sight of Yaakovs material holdings. What had happened to their deal? Yaakov had run away from home with empty pockets, presumably taking only his beloved spirituality along. Now he was back, with a breathtaking fortune. What was he doing with so much of what Esav understood to be exclusively his preserve? From the standpoint of Esav and his angel, Yaakov had encroached on Esavs world, resulting in a bitter struggle between Yaakov and the angel. Ultimately, however, [Esavs angel] saw that he could not overpower him. Why was the angel unable to defeat Yaakov? Precisely because Yaakov had gone back for those jars, proving that to him, money and possessions were not material they were spiritual. The power of Esavs angel extended only to entities connected to the material world. Because Yaakov was totally spiritual, even in his handling of material necessities, Esavs angel could do nothing to him. In succeeding generations, he would also be unable to harm those exceptionally great Torah scholars who live on a spiritual plane, as Yaakov did, and like him, are utterly detached from the materialism of this world. However, despite his failure with Yaakov himself, Esavs angel did accomplish something: he struck the socket of his hip. The Zohar (vol. I, Parashat Vayishlah, p. 171a) explains that this means that he was able to strike at the benefactors of Torah, the wealthy philanthropists who support Torah scholars. The comparison to the socket of the hip is particularly appropriate. Just as the legs maintain and uphold the body of an individual, supporters of Torah maintain
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and uphold the body of the Jewish nation. He struck at them by finding their weak spot, the point where they are vulnerable. While they do contribute to Torah study, Esavs angel accused, how much are they really doing? Considering what they actually have, they are capable of a great deal more. Also, at least in some cases, these wealthy people may be enjoying worldly comfort and luxury for their own sake, rather than using their assets to further spirituality. As Yaakovs descendents, they were given money to promote Torah and mitzvot, but they are not fulfilling their duty quite as carefully as they should be. This accusation was enough to grant Esavs angel the power to inflict harm. We can refute his accusation. Those among us who have been blessed with wealth can utilize their means to support Torah generously, rather than spending large sums on unnecessary material extras.

Spiritual Wealth
At their encounter, Yaakov spoke to Esav in a highly deferential manner, repeatedly addressing Esav as my master, and expressing his wish to find favor in his eyes (Bereshit 32:6, 33:8,10,15). With these words, he was telling Esav that he should view Yaakovs wealth in the proper perspective, for what it really was. Yaakov had not taken anything of his, and as always, he was still interested only in the world of spirituality. To make this point, he had sent emissaries ahead to Esav bearing a message: I have lived with Lavan, and I stayed there until now (Bereshit 32:5). The word garti, I have lived, is composed of the same letters as taryag, which equals six hundred and thirteen. With his use of the word garti, Yaakov alluded to his fulfillment of the six hundred and thirteen mitzvot, even in the corrupt atmosphere of Lavans home (Rashi, Midrash Aggadah on 32:5). Esav had no need to worry, Yaakov assured him; he had not changed at all since their younger days. He was still fully focused on the World to Come, and everything he did and had was geared to that one goal. Despite the many years that had passed, he was still the same Yaakov who lived his life in the tents of Torah study (25:27, Rashi) and was dedicated to the fulfillment of the six hundred and thirteen mitzvot. Yes, it was true that Yaakov was coming home with material wealth, but it was not because he had discarded spirituality for the sake of material gain. Whatever he had, as he told Esav, was only the result of Hashems blessings to him, in reward for his spiritual toil: G-d has been gracious to me, and I have everything (Bereshit 33:11). The same was true of the large family they were the the children whom G-d has
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kindly granted me (33:5). Yaakov had nothing but what G-d in His mercy had bestowed upon him. His efforts throughout the years had been directed to Torah and mitzvot, not to building a financial empire, and his material blessings had been granted him only to maintain and strengthen his spirituality. Yaakovs attitude explained why he could say, I have everything. If this was what G-d had given him, clearly this was all he needed for his purposes, it was indeed everything. Understood literally, Yaakovs message to Esav seems to be very straightforward. He had been away for an extended period, and was filling his brother in on what had happened in the intervening years. And yet, our Sages tell us that these ordinary words had a much more profound meaning. As we see, rather than merely catching Esav up on his news, Yaakov was telling him that even if he had acquired some property while staying with Lavan, his life had nonetheless remained dedicated to the spirituality of Torah and mitzvot. It follows, then, that the continuation of the message was also intended to convey Yaakovs attitude towards material possessions. He said, And I have oxen and donkeys and sheep and servants and maids, and I sent to inform my master, to find favor in his eyes. Yaakov was not boasting about his material success and impressive family. Even when he spoke about livestock and slaves, he was in fact referring to spirituality. Our Sages teach that One should always relate to words of Torah like an ox relates to the plow and a donkey to its burden (Avodah Zarah 5b). The simple meaning of this teaching is that an ox plows and a donkey bears its burden, no matter how difficult and unpleasant they find these tasks, because it is their duty, to be fulfilled without question or complaint. So too, we should learn Torah despite the difficulties, because that is our duty. We can understand our Sages words on a more profound level as well. To say the least, their wording is surprising. Why do they compare the sacred study of Torah to the drudgery of lowly oxen and donkeys? Would it not have been more appropriate to tell us that we should learn Torah like, let us say, Moshe Rabbenu and Rabbi Akiva? And if they chose to compare Torah study to an animals hard work, why mention both an ox and a donkey? Surely they could have made their point sufficiently clear with only one or the other example. To succeed in Torah study, we need both the qualities of an ox and those of a donkey. An ox... to the plow refers to in-depth Torah study (iyun). Oxen plow deep into the soil, turning it over and over. This is how we should learn, delving deeply into our Sages words, turning them over and studying them from every possible angle until we achieve comprehension. A donkey to its burden refers to the
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acquisition of broad-ranging knowledge of Torah (bekiyut). Donkeys are used to accumulate wealth by transporting large quantities of merchandise from place to place. The further abroad they travel, the wealthier their owner can become. As our Sages teach, Words of Torah are scarce in one place and abundant in another place (Jerusalem Talmud Rosh Hashanah 3:5) The more we travel in Torah, covering ground in different areas, the more knowledge we will gain. The term sheep refers to following in the spiritual path paved by our saintly ancestors. It is the path of simple, total, unwavering faith in the Al-mighty, as alluded to in the verse, Follow in the footsteps of the sheep (Shir HaShirim 1:8, Rashi). Servants and maids refer to subjugating oneself to the Al-mighty. Yaakovs wives and children were all servants and maids of Hashem, dedicated only to obeying His Will. As we see, Yaakovs message was not about money and property; it was about hard won spiritual achievements. Esav, on the other hand, understood life much differently than Yaakov, as we learn from his words, I have a great deal (33:9). Esav had set his sights on this world alone, with its pleasures and possessions. However much he might have, there was always more somewhere, and much to his displeasure, it was not his. He could never have it all and he could never have enough, so he could say only, I have a great deal. It would never be everything.

Climbing Yaakovs Ladder

Yaakov learned the principle of sanctifying the material and using it as a vehicle for the service of Hashem from his prophetic dream at the future site of the Bet HaMikdash, on his way to Lavans house (Bereshit 28:12).2 This dream came at a critical juncture in Yaakovs life. He was leaving the yeshivah of Shem and Ever after fourteen years of intensive, single-minded involvement in Torah study and spiritual labors. Now he was on his way to contend with life not only in the outside world, but in a home which contradicted everything he believed in. He would be getting married and would have to care for a family, all physical and material pursuits, dealing all the while with a swindler of the worst sort his very own father-in-law! Thrust into the thick of material demands and activities, what would become of his lifetime of carefully cultivated spirituality?

See Parashah Insights on Vayetze for a fuller discussion of this topic. 9

His concerns were understandable, and to answer them, Hashem showed him the vision of A ladder standing on the ground and its head reaching to the Heavens. The ladder was symbolic of the way a Jew lives his life. True, his feet are planted firmly on the ground. He functions in a purely physical world and must provide for his physical needs. At the same time, however, his head reaches the Heavens. He has a Divine soul which is forever rooted in the Heavens, because it is Helek Eloka Mimaal, a G-dly entity which descends from the Higher Worlds. The Nefesh HaHayyim explains this concept (Shaar Alef, Chapter 5). He cites the verse Yaakov hevel nahalato, literally translated as Yaakov is the rope of His inheritance (Devarim 32:9). Shaking the bottom end of a rope generates movement all the way up to the top. The same is true of the soul. Even down here in the lower world, where it resides in a physical body, the soul is attached to its higher root in Heaven. Our actions on earth shake the rope connecting our soul to the Higher Worlds. This was the meaning of Yaakovs ladder. The bottom of the ladder, planted on earth, was inseparably connected to the top, high up in the Heavens. Yaakovs dream is a vivid illustration of our main task in life. Even if we must engage in worldly material needs, we should not allow them to consume us. We should instead elevate and sanctify them, transforming them into instruments of avodat Hashem here in this world. In addition, when a tzaddik uses material acquisitions to serve the Creator, he rectifies and elevates the physical world (see Mesillat Yesharim, Chapter 1). The true purpose of our all our material acts is the corresponding spiritual movement at the other end of the rope, so to speak. Our service of Hashem in this world may be compared to the rungs of a ladder. Step by step, rung after rung, we need to learn to detach from the material and connect to the root of our higher soul. By so doing, we rectify not only ourselves and this world, but the higher worlds as well. Our deeds on earth are also a source of rectification for the angels, who are activated exclusively by means of the Jewish soul. Yaakov saw angels of G-d... ascending and descending on it. On their own, angels are incapable of growth or movement, as we learn from the verse If you go in My ways and keep My charge I will make you a walker among these standing ones (Zechariah 3:7). The term standing ones is a reference to the angels (Rashi and Metzudat David). Man is not an angel. He has Free Will and makes choices which either lift him up or drag him down. Angels, who have no freedom of choice, are static; they go nowhere. It is only through mans deeds that they can ascend or descend.

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This is why, when Yaakov awoke, his first words were, Indeed G-d is in this place, and I did not know (Bereshit 28:18). He did not realize to what extent G-d was in this place, in the world of material endeavor. Now he was shown that man can serve Him by sanctifying physicality and elevating it to the level of spirituality. Hashem is present even in the darkness of the material world, and a tzaddik can illuminate that world with spiritual G-dly light. We learn from Yaakov to serve Hashem in everything we do, no matter what our particular position on the ladder may be. Spirituality is undoubtedly the primary element of avodat Hashem; those who are blessed to devote their lives to Torah study are very fortunate indeed. However, even those involved in the material pursuit of earning a livelihood should learn to direct their mundane endeavors to spirituality. If we can transform our worldly affairs into avodat Hashem, we sanctify even the material aspects of our lives, connecting to our souls Heavenly root and rectifying this physical world by subordinating it to the Kingdom of the Al-mighty.

This essay contains divre Torah. Please treat it with proper respect.

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