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'Yosef' is the Antidote for 'Eisav'
The Ramba"n writes in his introduction to Parshas VaYishlach that this parsha
is the prime example of a theme that recurs throughout the book of Bereshis:
Everything that happened to the Patriarchs foreshadows that which will happen to
their children (ma'aseh Avos siman l'banim). In particular, this portion gives
us guidance how to deal with Eisav, the classic soneh Yisrael (hater of Israel).
Ramba"n cites a Medrash that before Rabbi Yannai would meet with the Roman
authorities, he would read Parshas VaYishlach. This parsha instructs us how to
deal with Eisav on two levels-- on a spiritual level and on a physical level.
How do we deal with Eisav on a spiritual level? In last week's parsha, after
Yosef was born, Yaakov tells his wife Rachel that this was the opportune moment
to return to Eretz Yisrael and face Eisav. Rash"i comments on the implication
that until Yosef was born, Yaakov could not face Eisav, but with Yosef's birth,
he was able to face Eisav.
He relates this insight to a verse in our Haftorah: "And the House of Yaakov
will be a (spark of) fire and the House of Yosef with be a flame and the House
of Eisav will be as straw (that will be consumed by this flame)..." [Ovadiah
1:18]. Rash"i comments that Yaakov is only a spark, he is unable to deal with
Eisav by himself. But when Yosef, the flame, is born then Yaakov can deal with
him.
There is a famous Chazal: The descendants of Eisav will only be given over to
the descendants of Rachel.
What is it about Yosef that can overcome the peril of Eisav? The Shem
MiShmuel answers by pointing out that names in Tanach are meaningful. They are
not arbitrary labels. Names define the essence of the person. Eisav, he says,
comes from the word 'asui' (fully done). When Eisav was born, he didn't look
like an infant; he was like a complete individual.
The spiritual threat that Eisav provides is a threat called 'asui' -- I'm
finished. One who feels that he is perfect and has no room to improve -- that is
what an Eisav is about. "I am fine. My Midos are fine. My character is fine.
There is no room for improvement. I am OK. I am more than OK -- I'm perfect."
This is the spiritual danger that Eisav provides, the complacency that one is
totally fine, with no need to improve.
The opposite end of that spectrum is Yosef. He represents the constant need
to add on to (mosif) and grow from where one is today.
Any person who thinks he can remain still and stagnant will eventually
descend. The antidote to the philosophy of being an 'asui' (complete) is Yosef
-- one must always add on. There is no such thing in this world as standing
still. One either ascends, or he automatically descends.
I once heard the following example: Life is like trying to go 'up' a 'down'
escalator. If one tries to stay the same, he will go down. The only way to go up
is to exert oneself. Recognizing the need to put out a maximum effort to get
anyplace, is the only way to ascend.
This is the spiritual antidote to the philosophy of Eisav. The descendants of
Eisav will only be given over to the descendants of Rachel.
The Galus Mentality: A Tradition That Goes Back to Yaakov
Throughout the generations, Eisav has always provided a physical threat to
the existence of Klal Yisroel (The Jews). This is the parsha that tells us how
to deal with haters of Israel.
On the verse "Let my Master go before his servant, and I will go at my own
pace" [Bereshis 33:14], the Medrash tells us of a dialogue between the two
brothers. They were not just talking about the speed at which Yaakov should
travel. They were talking philosophy and strategy.
Eisav asks, "Aren't you afraid of the marauders and bandits and pirates --
why do you suggest that you can travel at a leisurely pace? Is this the correct
approach -- to go quietly and to turn the other cheek?"
Yaakov answers, "I will go at my own pace. I will not start up with the
haters of Israel. I will not flaunt myself in front of the non- Jew and give him
a motive to be jealous of me."
Rav Henoch Leibowitz says this Medrash is discussing an old dispute of how to
deal with the haters of Israel: Do we fight him, take him 'head on', and make
public demonstrations? Or do we go quietly, try diplomacy, even run away
sometimes. This is the dispute the Medrash portrays between Eisav and Yaakov.
What Yaakov is telling us is that the way to deal with the Soneh Yisrael is
not always with strong-arm tactics.
Rav Schwab [zt"l] wrote the following in an article:
Others who do not know how to learn Chumash and some who might have
forgotten, ridicule us for our so-called 'galus mentality'. But when dealing
with the sworn enemies of Jewry there is one approach: Do not provoke them; do
not anger them; do not embarrass them. Eisav never forgets and only harm can
come from antagonizing him.
If anti-Semites in Austria want to elect one of their ilk, a former Nazi as
their president, let them do so! Do not meddle. It is not our concern. If a
foreign leader chooses to embrace Arafat or Waldheim, let him do so! He has
demonstrated his inner feelings. We cannot afford to forget that whatever
statements we make and whatever actions we take can antagonize them and may harm
our brethren, the children of Israel.
Quiet diplomacy entails its own Mesiras Nefesh [self sacrifice] -- avoiding
the reassurance of headlines. But the purpose of discreet activity is not to
show that we also have a voice. Slogans which are currently popular may sound
beautiful to the ear and saying them or hearing them can make one's chest swell
with pride. But in the final analysis, is this good or no good for Klal Yisrael
[the Jews]?
How many times do we ask ourselves, "Why don't the Gedolim [Great Rabbis] do
something? Why don't they tell us to demonstrate? Why don't we take them on?
The answer is because that is not our way. We have a Chumash. We have a
Parshas VaYishlach. We have a Yaakov that tells us how to deal with Eisav.
Unfortunately others do not have a Mesorah. But this is our way.
The Remaining Camp Shall Escape
There is another teaching in Parshas VaYishlach. The Ramba"n writes on the
verse "And the remaining camp will be able to escape" [Bereshis 32:9] that these
are prophetic words which enabled Klal Yisrael to survive despite the greatest
persecutions. Yaakov testified that Eisav would never be successful in wiping
out the entire Jewish people.
The acts of the Patriarchs foreshadow the fate of their offspring. When
Yaakov uttered these words, it became part of G-d's plan -- there will always be
a remaining camp that will escape destruction. The Ramba"n cites a Medrash: 'If
Eisav comes to the camp and smites them' -- this refers to our brethren in the
south -- '... and the remaining camp will be spared' -- this refers to our
brethren in the exile.
One of the Roshei Yeshivos in Radin went to the Chofetz Chaim in 1933 after
the Nazis, yimach shemam, had taken power. He asked the Chofetz Chaim, "What
will be with Klal Yisrael [the Jews]?" (This was at a time when the Nazis were
already openly saying what they had in mind for the Jews).
(Parenthetically, I once heard from the Rosh Yeshiva, zt"l, that at this
stage in the Chofetz Chaim's life, many of his utterances were said with Ruach
HaKodesh - Divine Inspiration.)
The Chofetz Chaim told him, "They may wipe out Jews in Europe but there will
always be 'the camp that remains, for escape'. They will never succeed in wiping
us all out."
This person, upon hearing that, asked the Chofetz Chaim where the 'remaining
camp' (peleita) would be. In 1933, the Chofetz Chaim quoted the verse from this
week's Haftorah, "And on the Mountain of Zion there will be escape (peleita) and
it will be holy and the House of Yaakov will inherit their inheritance" [Ovadiah
1:17].
This is what the Ramba"n is talking about. This parsha is the parsha that
establishes for us hope and assurance. It is also the parsha that puts upon us
responsibilities that we may not always like. We may not always want to take the
passive mode and to be submissive. It is not easy to be told "You have a Galus
Mentality." But this is what the Torah established.
Just like this parsha is our hope, it is our guidance. This is how we have to
conduct ourselves, as Rav Schwab wrote. We have to go, "Chumash in hand."
Sometimes it is hard. Sometimes we suffer ridicule. But this is how we have to
conduct ourselves. This is what the Grandfather Yisroel (Yaakov) taught us. It
is with his tradition that we will go, and with no one elses!
Personalities & Sources:
Ramba"n -- Rav Moshe ben Nachman (1194-1270); Gerona, Spain;
Jerusalem.
Glossary
Galus -- Exile (Galus mentality is docile and submissive)
Rabbi Frand on Parshas Vayishlach
These divrei Torah were adapted from the hashkafa portion of Rabbi
Yissocher Frand's Commuter Chavrusah Tapes on the weekly portion: Tape # 124,
The Seven Noachide Laws. Good Shabbos!
Rash"i -- Rav Shlomo Yitzchaki (1040-1105); Worms, Troyes,
France.
Shem MiShmuel -- Rav Shmuel of Sochachov (1856-1920); son of
Avnei Nezer [Rav Avrohom of Sochachov]; Chassidic discourses; Poland.
Rav
Henoch Leibowitz -- Rosh Yeshiva of Yeshivas Chofetz Chaim, Forest Hills,
NY.
Rav Shimon Schwab -- (1908-1995) for many years a Rav in
Baltimore at the Shearith Israel Congregation; later became the Rav of Khal
Adath Yeshurun in Washington Heights, New York.
Chofetz Chaim --
(1838-1933) Rav Yisrael Meir HaKohen of Radin; author of basic works in Jewish
law, thought, and ethics.
Mesiras Nefesh -- self sacrifice
Gedolim -- Great
(Rabbinic) Leaders
Ruach HaKodesh -- Holy Spirit (Divine Inspiration)
yemach shemam -- there name should be blotted out
Chumash
-- Pentateuch
Klal Yisrael -- Nation of Israel
This week's write-up is adapted from the hashkafa portion of Rabbi Yissochar Frand's Commuter Chavrusah Torah Tapes on the weekly Torah portion #124 The corresponding halachic portion for this tape is: The Seven Noachide Laws. The other halachic portions for Parsha Vayishlach from the Commuter Chavrusah Series are:
Tapes or a complete catalogue can be ordered from:
Yad Yechiel
Institute
PO Box 511
Owings Mills, MD 21117-0511
Call (410)
358-0416 for further information.
Also Available: Mesorah / Artscroll has published a collection of Rabbi Frand's essays. The book is entitled:
and is available through Project Genesis On-Line Bookstore: http://books.torah.org/