Vayishlach 5772

‘Parsha Power Pointers’

Rabbi Dani Staum

Parshas Vayishlach

 (32:25) “Yaakov was left alone and a man wrestled with him until the break of dawn”

The Medrash explains that ‘the man’ Yaakov wrestled with was the Angel of Eisav. Rabbi Aharon Kotler zt’l notes that Chazal teach us ‘ma’aseh avos siman labonim’, everything that occurred to our patriarchs is symbolic of what would occur to their descendants, Klal Yisroel.

The Mishna (Avos 1:2) states that the world stands on Torah, Avoda, and Gemilus Chasadim. Chazal explain that Avrohom was the epitome of chessed, Yitzchok the epitome of Avodah, and Yaakov the epitome of Torah.

The angel of Eisav, who represents our greatest adversaries, wrestled openly only with Yaakov. Avrohom and Yitzchok never have such an open confrontation with any spiritually antagonistic force. The reason is precisely because Yaakov is the symbol of Torah. The ultimate goal of our enemies is to remove us from our inextricable connection, and our being defined as the Am HaTorah.

At the end of their struggle Yaakov prevails and the angel is compelled to bless Yaakov.  Similarly, when Yaakov’s descendants refuse to compromise on Torah values and Torah study, despite numerous challenges, the Angels of our greatest adversaries are compelled to bless us.

When I was a bochur leaving to learn in Eretz Yisroel, one of my rabbeim advised me that in Eretz Yisroel the yetzer hara is extremely adept at getting a person to be busy all day with spiritual matters – including visiting tzaddikim, the graves of tzaddikim, and becoming involved in different chessed opportunities – so long as he will not learn Torah! He therefore encouraged me to maintain my sedarim of learning above all else.

The yetzer hara will even allow us to become involved in spiritual matters, as long as it will prevent us from learning Torah, for he is acutely aware that what defines us is our connection to Torah!  

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(33:5) “He raised his eyes and saw the women and children, and he asked, “Who are these to you?” He answered, “The children whom Hashem has graciously given your servant.”

The Ba’al Haturim writes that Ya’akov and Eisav made an agreement wherein Eisav would take this world and Ya’akov would take the World to Come.

Thus when Eisav saw all of the wealth Yaakov amassed, and his beautiful family he was surprised: “Did we not agree that this world is my domain? Who are these children; aren’t children are born to assist their parents and bear their burdens? And what about your four beautiful wives; aren’t wives a symbol of physicality? Haven’t you overstepped your boundaries?”

The Skulener Rebbe explained that Yaakov responded to Eisav was that he had misunderstood their pact. Yaakov agreed to forfeit the pleasures of this world, when they become an end unto itself. But when the amenities and blessings of this world are used for spiritual pursuits that is still very much within Yaakov’s domain.  

Eisav believed that children and wives are for physical enjoyment and betterment, and therefore his complaint against Yaakov was justified. But Yaakov explained that children are our responsibility and privilege, to teach them to learn Torah, to love mitzvos, and to serve Hashem. Yaakov also viewed marriage as a means of growth, a way for each spouse to build each other, and to be the helpmate in raising their family in the Ways of Hashem.

When this world is used as a means and a conduit to reach the World to Come that is still Yaakov’s domain.

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(33:13) “My lord knows the children are tender… if they will be driven hard for a single day, then all the flocks will die.”

After their reunification, Eisav offered Yaakov that they proceed together. Yaakov replied that he and his camp had to proceed slowly for their own safety.

Rabbi Gamliel Rabinowitz shlita explains that this is a fundamental idea in regards to all spiritual matters. One may be inspired and desire to take on new levels of Avodas Hashem, but he must proceed slowly, rung by rung, step by step. The desire to accomplish everything at once is the handiwork of the Evil Inclination, and not the Yetzer Tov.

The Vilna Gaon quipped that people want to master all of Shas by heart in one night, and they want to get some sleep during that night too.

Yaakov told Eisav that he must proceed slowly, with persistence and meticulousness. Eisav has no patience for such a long process. But ‘easy come, easy go’; real growth must be fostered and developed.

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 (Sources: Mishnas Rabbi Aharon; Noam Eliezer; Tiv HaTorah)