Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat vaYishlach Volume VII/Number 295 17 Kislev 5753/December 12, 1992 "There is no difference between the holiness of the verse (in this week's Parasha), 'And Timna was a concubine to Elifaz,' and that of the verses, 'I am Hashem you G-d,' and 'Shema Yisrael'," Rambam writes. This statement, says R' Zvi Yehuda Kook, zatzal (1891-1982), is related to the Arizal's admonition that the prayer known as Yigdal - which summarizes the 13 Principals of Faith - not be recited. How so? Both express the view which sees our religion as a whole organism, not merely as a collection of cells (some more important than others) which happen to gather together. No verse is more important than others; no philosophical idea or Mitzvah, even those expressed by the 13 Principals, is loftier than others. Why then did Rambam himself compose the 13 Principles? No doubt at an early stage of one's studies he must dissect the organism which he studies and concentrate on several of its aspects. One must "specialize." We, as a nation, in the early stages of our national development were composed of tribes, and later, of different national groups (Ashkenazim, Sefardim, etc.), with different customs, and with slightly different approaches to the same Mitzvot. However, as history nears its fulfillment (the time which Rambam and Arizal's statements quoted above aspired to), all of the different streams of Torah observance - the different cells of the organism - will come together in unity. [Ed. note: In this brief excerpt from a letter, one begins to see the philosophical underpinnings of R' Avraham Yitzchak Kook's (our author's father) program of learning, which was described in Hamaayan in Sivan/June of last year.] (adapted from Zemach Zvi, Letter 39) ************************************ "And Yaakov sent messengers to the land of Se'ir ('Artzah Se'ir)...." (32:4) "....until such time as I shall come to my master, to Se'ir ('Se'irah')." (33:14) Why the distinction between the two verses? asks R' Yitzchak Hutner, zatzal (1904-1980). Rashi writes on many occasions that any word beginning with the prefix "Le-" (meaning "to") could instead end with the letter "Heh", and would have the same meaning. What then is the difference between the two expressions? Maharal explains that "Le-" means "to", as in "I am giving something to you." When the prefix is replaced with suffix "Heh" it means "into," as in "I am going into the house." When Yaakov sent messengers to Esav, he wanted them to go to Se'ir (where Esav lived) and enter into the land for the purpose of meeting Esav, but he did not want them to go into Se'ir, i.e. he did not want them to become a part, even for a moment, of that evil nation. The later verse, however, refers to the time of Mashiach (see Rashi). Then it will be safe to go into Se'ir. (Pachad Yitchak Igrot #37) ************************************ "And Yaakov was very fearful and tormented." (32:8) Rashi offers two reasons for Yaakov's feelings: He was tormented by the fear that he would have to kill one of Esav's men, or he was tormented by the guilt he would feel if he killed one of Esav's men. However, Rashi then rejects the second explanation. Why does Rashi do so, and what does this teach us? asks R' Aharon Soloveitchik, shlita. In fact, Yaakov would not have felt guilty if he had killed one of Esav's men in self-defense. That is Yaakov's right. Nevertheless, a human life would have been lost, and Yaakov would feel bad. This idea, says R' Soloveitchik, can be applied to current events as well. Some years ago, an American naval vessel shot down an Iranian passenger jet. Should the American captain have felt bad that hundreds of lives were lost? Yes! Should he feel guilty? No, for he was within his rights if the plane was piloted in a threatening manner and the captain believed that he was acting in self-defense. Similarly, when soldiers kill terrorists, we can, and should, mourn the loss of human life. But we should never feel guilty, just as Yaakov would not have been tormented by guilt had he killed one of his brother's soldiers. (Logic of the Heart, Logic of the Mind p.119) ************************************ "Save me from my brother, from Esav." (32:12) R' Yehuda Horowitz of Dzikov, zatzal (1905-1989) explained: Save me from physical harm inflicted by my brother, and save from having to use Esav's trait (deceit) even in a worthy cause, such as when I obtained my father's blessing. (quoted in Zecher Tzaddik l'Vrachah p.209) ************************************ From the fact that Yaakov risked his life to retrieve a few vases (see Rashi 32:25), Chazal learn that Tzaddikim value their money more than their lives. Nevertheless, why did Yaakov risk his own life? Wouldn't the importance of safeguarding one's property by taught equally well if Yaakov had sent a messenger? No, says R' Aryeh Levin, zatzal (died 1969). That would have taught us only that Yaakov valued the lives of others so little, that he was prepared to risk them for some insignificant vases. (quoted in Ish Tzaddik Hayah p.296) ************************************ The angel who fought Yaakov said to him, according to Chazal, "Release me, for from the time of my creation until now, it has never been my turn to sing before Hashem." R' Dov Beirish Weidenfeld (the "Tschebiner Rav"), zatzal (1879-1965) explains as follows: This angel, Chazal say, was the "Yetzer haRa" -- the angel whose task it is to cause us to sin. He is not an evil angel, however; he is merely doing his job. He would like nothing more than to fail, so that Hashem's glory will thereby be increased. Nobody in history was challenged by the Yetzer haRa as Yaakov was, and won! Thus, then, for the first time, that angel was called back to Heaven to sing the praises and glory of Hashem. (quoted in Ta'am vaDa'at) ************************************ The Torah never says that Yaakov bowed down to Esav, notes R' Shimon Schwab, shlita. Yaakov just bowed, and since he always had Hashem before his eyes, in his own view he was merely bowing before G-d. If Esav misunderstood, that was Esav's problem. Chazal teach that this Parasha is our primer on how to relate to our gentile masters. Some people say that it is our "Galus mentality" which leads us to bow down. If they only knew that we were merely imitating Yaakov, bowing before Hashem's will, and letting the bystanders think what they may! (Selected Writings p.295) ************************************ Why does a person need a "Rebbe" (teacher)? R' Baruch Hager (the "Serett-Vizhnitz Rebbe"), zatzal (1895-1964) writes in Mekor Baruch, in the name of his father, R' Yisrael of Vizhnitz, zatzal, as follows: Imagine a Jew who awakens early every morning, immerses in the Mikvah before studying the Zohar and tearfully reciting Tehilim; who then prays with great fervor before rushing home for a quick breakfast and returning to the Bet Midrash (study hall) to learn Torah all day. Imagine that this person does not speak a single word all day other than words of Torah. Why does he need a Rebbe? The answer is that a Rebbe can teach a person how to eat regular meals and hold regular conversations, yet do so with spiritual intentions. Furthermore, the Jew described above probably goes to sleep quite satisfied with the wonderful manner in which he served Hashem all day, but a Rebbe can teach him how his manner of his service has much room for improvement. (quoted in Kedosh Yisrael p.574) ************************************ The learning schedule for this Shabbat is: Mikvaot 9:7-10:1 O.C. 526:12-527:2 Ketubot 46 Yerushalmi - Berachot 10 ************************************ Donations to Hamaayan are tax deductible