Shalom Mishpacha,
As the cold moves in, so does a warm feeling with Hanukkah just around the corner! I hope this email finds everyone well: happy and healthy. Another beautiful Shabbat is almost upon us. This week we continue to follow the lives of our Avot (fathers) and Eema’ot (Mothers) through Sefer Bereishit (the Book of Genesis).
This week’s Parsha (Torah portion) of Vayishlach is once again jam packed with many ‘famous stories’, and more importantly, an almost endless reserve of lessons about life for us as Jews and people in this world. I wanted to focus in on one of these ‘famous’ episodes:
As Yaakov (Jacob) is now making his way back towards his homeland and his brother Eisav (Esau) from whom he had fled so many years before, we read what is among the most mysterious incident in the Torah's account ofYaakov's life: the night-long battle described in the closing verses of the 32nd chapter of Bereishit.
Yaakov sends his family across the Yabbok river. Yaakov remained alone that night (i.e., the night before he met Eisav) and "a man wrestled with him until dawn." Yaakov is injured in the struggle with this ‘man’ (which we learn was an angel), but is undefeated. At daybreak, Yaakov's combatant pleads with him to let him go.
Yaakov says: "I will not let you until you bless me." The ‘man’ (or angel) accedes and tells him that Hashem would change his name to Yisrael, "because you have struggled with the divine and with men, and you have prevailed." (Israel, Yisrael in the Hebrew, means "he who prevails over the divine.")
Yaakov sends his family across the Yabbok river. Yaakov remained alone that night (i.e., the night before he met Eisav) and "a man wrestled with him until dawn." Yaakov is injured in the struggle with this ‘man’ (which we learn was an angel), but is undefeated. At daybreak, Yaakov's combatant pleads with him to let him go.
Yaakov says: "I will not let you until you bless me." The ‘man’ (or angel) accedes and tells him that Hashem would change his name to Yisrael, "because you have struggled with the divine and with men, and you have prevailed." (Israel, Yisrael in the Hebrew, means "he who prevails over the divine.")
Once again this week we are able to learn about some of beautiful middot (character traits) and values that our forefathers and mothers taught and passed down to us from the verses we read. One of the lessons comes from a ‘less than famous’ verse for many, but one that is also the subject of much commentary throughout the centuries. When the Torah speaks of Yaakov wrestling with the angel, he was ‘alone’ on the other side of Yabbok River.
Many have asked could he have been alone, when he was travelling with his entire family and ‘entourage’? As always, the Midrash and the Talmud, part of our oral Torah, step in to shed light on things for us. We learn that Yaakov went back to retrieve some small “earthenware jugs” that he forgot (Talmud: Chulin 91 and Midrash Rabbah). Now, why would a very spiritual man, or for that matter, a wealthy man, such as Yaakov have to go back for a few jugs?
Many have asked could he have been alone, when he was travelling with his entire family and ‘entourage’? As always, the Midrash and the Talmud, part of our oral Torah, step in to shed light on things for us. We learn that Yaakov went back to retrieve some small “earthenware jugs” that he forgot (Talmud: Chulin 91 and Midrash Rabbah). Now, why would a very spiritual man, or for that matter, a wealthy man, such as Yaakov have to go back for a few jugs?
The answer, according to Rabbi Shraga Simmons, is that Yaakov lived with the understanding that whatever possessions Hashem gave him were for a purpose. As such, the jugs were as precious as jewels. To Yaakov, the fact that they were inexpensive didn't matter. One would think that a Tzaddik (Righteous person) on Yaakov’s level would not be interested in such material things.
We should not think that Yaakov was just focused on the material gifts in his life either. Yaakov knew well one of the deep teachings of the Torah: as Jews, we can elevate the material to the spiritual and this is a big part of why we are here. We can take our houses made of bricks and wood and turn them into places of holiness, sharing and love to not just our family but the world around us.
We can take money, which can be wasted and used for much uselessness, and use it to support the people in our community or around the world who need our help. The materialism around us is waiting for us to lift it up.
We should not think that Yaakov was just focused on the material gifts in his life either. Yaakov knew well one of the deep teachings of the Torah: as Jews, we can elevate the material to the spiritual and this is a big part of why we are here. We can take our houses made of bricks and wood and turn them into places of holiness, sharing and love to not just our family but the world around us.
We can take money, which can be wasted and used for much uselessness, and use it to support the people in our community or around the world who need our help. The materialism around us is waiting for us to lift it up.
When we read these Midrashim and stories from the Talmud, they come to teach us something. Here, as Rabbi Simmons reminds us, we learn to try and remember that all we have is a gift from Hashem. This is what Yaakov knew very well. When we see all that we have as a gift, this can only serve to reinforce feelings of gratitude we have. The more appreciative of what we have, the happier we will be.
The Torah teaches that we're only expected to work with the tools G-d provides, and whatever Hashem provides is precisely what we need. This idea of having everything we need is emphasized again in our Parsha when after 20 years apart, Yaakov is reunited with his twin brother Eisav (Esau).
In describing their state of affairs, Eisav says, "I have a lot;" and Yaakov says, "I have everything". (33:9-11) Rabbi Shlomo Dessler points out that the difference is subtle, but in fact speaks volumes. Eisav is saying "I have a lot... but I sure could use more”, whereas Yaakov is saying, "According to my part in G-d's grand eternal plan, I have everything - exactly what I need."
In describing their state of affairs, Eisav says, "I have a lot;" and Yaakov says, "I have everything". (33:9-11) Rabbi Shlomo Dessler points out that the difference is subtle, but in fact speaks volumes. Eisav is saying "I have a lot... but I sure could use more”, whereas Yaakov is saying, "According to my part in G-d's grand eternal plan, I have everything - exactly what I need."
If we look at every possession (even little jugs) and situation as a special gift from G-d, and recognize the potential things hold for spirituality and meaning, the puzzle of life becomes much brighter and clearer as well. To an Eisav, no matter how much he has it is not enough.
To a Yaakov, a satisfied individual, no matter what one has, one has everything. In a world ruled by materialism, we will always look around and feel as we lack something... that we need something. But once again the Torah comes to teach a beautiful lesson here, and it is one that Pirkei Avot (the Ethics of our Fathers) reiterates: “Who is happy? The one who is satisfied with their lot”.
To a Yaakov, a satisfied individual, no matter what one has, one has everything. In a world ruled by materialism, we will always look around and feel as we lack something... that we need something. But once again the Torah comes to teach a beautiful lesson here, and it is one that Pirkei Avot (the Ethics of our Fathers) reiterates: “Who is happy? The one who is satisfied with their lot”.
May we all be strengthened to live this reality in our own lives, ever thankful for all we have been blessed with, and recognizing the source.
Shabbat Shalom
Evan Green
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