Timeless Torah

A recurring theme throughout the entire book of Genesis is, “Ma’aseh Avos siman l’banim-Everything that happened to the Patriarchs foreshadows that which will happen to their children.” The Ramban (Nachmanides, 1194-1270) elaborates on this idea in several places including in his introduction to this week’s Biblical reading. Indeed, according to his commentary this parsha is the prime example of this phenomena, in particular, the guidance offered us on how to deal with the many manifestations of Eisav, the classic anti-Semite in every generation. So whether evil appears as a brother who kisses you, an angel who wrestles with you, or in any other disguise, Jacob presents us with a variety of stratagems on how to mange the enemy. In fact, it is the sheer variety of personalities under which wickedness masquerades that is often our greatest challenge; hence the need for Jacob, the last of the Patriarchs, to create for his children a paradigm on how to battle those who hate us.
So pertinent are the lessons of Jacob that the Ramban cites a Medrash that before Rabbi Yannai would meet with the Roman authorities (the progeny of Eisav), he would read the Torah section of Vayishlach. Amongst the many lessons are instructions on how to deal with two very different Eisavs; one, a spiritual nemesis and two, a physical enemy. Thankfully, most of us are only armchair generals that will never face the likes of the four hundred mercenaries that traveled with their chieftain armed to the teeth. The threat of a physical Eisav is therefore not something that we deal with on a daily basis. However, the spiritual Eisav (i.e., our own Yetzer Horah – evil inclination) is a character we are only too familiar with. Perhaps, you could even say our relationship is quite intimate. How to overcome him is therefore vitally important. As the great Rabbi Yannai did two thousand years ago, it behooves us to look to our forefather for guidance and inspiration.
In last week’s reading of Vayetze, Jacob fathers eleven of the twelve tribes. It is only at that juncture with the birth of Joseph that Jacob informs his wives that the opportune moment to return home has finally materialized. Rashi comments on the implication of this conversation; until Joseph was born, Jacob could not face Eisav. What changed? Why did this child (Joseph), empower his father more than his older siblings? Rashi explains by relating a verse in our Haftorah, “And the House of Jacob will be a spark of fire, and the House of Joseph will be a flame, and the House of Eisav will be as straw (that will be consumed by this flame)…” (Ovadiah 1:18) Jacob being merely a spark is unable to deal with Eisav by himself. But when Joseph who is compared to a flame appears on the scene, only then does Jacob feel that his family possesses the requisite strength to triumph over the fodder that is Eisav. This parallels a famous Chazal (teaching of our Sages): “The descendants of Eisav will only be given over to the descendants of Rachel (i.e. Joseph).” What is so special about Joseph that makes him a powerful force able to consume the menace of Eisav? The Shem MiShmuel answers by pointing out that the Hebrew names in Tanach (Bible and Prophets) are meaningful. They are not arbitrary labels. In actuality, Biblical names define the essence of a person. For example Eisav comes from the word ‘asui’ (meaning ‘fully done’). The physical reason for this was simply because when Eisav was born, he didn’t look like an infant; but rather like a complete, already grown individual. This physical anomaly has a spiritual counterpart. A spiritual Eisav is an individual who calls himself asui, I’m complete. One who feels that he is perfect and has no room to improve is the threat that we have most to fear from our personal Eisav. “I am fine. My midos (character traits) are first-rate. My learning and personal habits are excellent. Looking at my mirror I don’t see any room for improvement. I am OK. And if the truth be told, I am more than OK. I’m perfect.” This is the spiritual danger of our home-grown Eisav, the complacency that one is totally fine, with no need for self enhancement. The opposite end of that spectrum is Joseph. He represents the constant need to add on, as his name itself indicates, since “Yosef” means “to add” and grow from where one is today. Any person who thinks he can remain stationary will eventually descend. The antidote to that philosophy is Yosef; one must always develop and increase in goodness. There is no such thing in this world as standing still. One either ascends, or he automatically descends. I once heard the following: 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.
This is the fire of Joseph whose flame flutters, ascends, and strives ever higher. Today as our spiritual Eisavs harangue us, and the physical Eisavs around Israel grow ever bold, we urgently need to learn the lessons of our ancestors. It’s time, Eisav felt the heat.