Adapted by Channie Koplowitz Stein
After Yaakov leaves Lavan's house, he is apprehensive about returning home and meeting his brother Esau who is probably still angry at him for having received Yitzhak's blessing as the firstborn. One of the ways he prepares for the meeting is by sending angels/messengers bearing gifts for Esau. Along with the many gifts, he has each group relate this message to Esau, "To my lord Esau, so said your servant Yaakov: I have sojourned with Lavan and have lingered until now. I have acquired an ox(en), a donkey(s), sheep, servant(s) and maidservant(s) and I am sending to tell my lord to find favor in your eyes." The gifts seem to have had no effect, for the angels returned saying, "We came to your brother Esau. Moreover, he is heading toward you with 400 men." Obviously, Esau was preparing for war.
While each of the gifts was written in the singular, it is logical to assume that Yaakov had many flocks of animals and several servants and maidservants. Additionally, when the Torah records the actual gifts Yaakov sent Esau, there are over five hundred assorted animals, including camels. Why does Yaakov seem to be facetiously humble about his wealth? Even more interesting, why does he mention only these two animals?
Rabbi Pinto in Toras Yoshiyahu quoting the Noam Elimelech, begins by pointing out that most people are impressed by people who appear greater than they are, most often by wealth or prestige. Yaakov felt that he had to impress Esau through materialism if he would have any chance of having Esau listen to him. After all, Esau was completely materialistic. Therefore, Yaakov showed Esau his herds and flocks, in order to find favor in his eyes. Further, as several commentators point out, Yitzchak's blessing to Yaakov concerned the dew of heaven and the fat of the earth, agricultural blessings. Clearly, Yaakov had no land. His wealth was unrelated to his father's blessing. Therefore, Esau needn't continue to hate him. In fact, Yaakov was successful, and he arrived whole and intact/shalem to Succot. Yaakov began this dialogue with stating that he had garti/lived with Lavan all these years, which Rashi interprets numerically and acrostically as equal 613/tariag. Lest Esau think that Yaakov, having lived with Lavan all these years must have learned his evil ways and no longer merits the blessings, Yaakov clarifies that he has remained true to Torah in spite of his surroundings.
Shalem is an unusual word to describe Yaakov's condition at this point. A more common phrase would have been that he arrived b'shalom/in peace. Therefore, Rashi comments that Yaakov did indeed arrive whole and intact in three relevant areas,b'gufo/in his physical body, b'mammono/in his wealth and b'Torato/in his learning and spirituality. These three areas the Maharalinterprets as the three relationships every individual has. Yaakov came unscathed b'gufo/in his relationship with self,b'mammono/in his relationship with others and b'Torato/in his relationship with God.
Upon reflection, Yaakov understands that his father's blessing were not meant for immediate fulfillment, but rather for the future, writes Rabbi Blau in Siach Yaakov. The Siach Yaakov points out that Yitzchak ended his blessing with, "Cursed be those who curse you and blessed be those who bless you." In contrast, Bilaam's words were reversed, "Blessed be those who bless you and cursed be those who curse you." The evil begins with blessings, but ultimately end up being cursed. The righteous, on the other hand, begin with challenges and troubles, but ultimately will be rewarded with blessings. Yaakov saw his life at this point as full of troubles, fleeing to Lavan and living under his roof, later the troubles with Dinah, and still later, the loss of his beloved Yosef. For someone to receive blessings, he must become an appropriate vessel, be refined and perfected through overcoming the challenges that threaten his relationship with God.
One can prove this point by citing the three great gifts Hashem gave to Bnei Yisroel, notes Rabbi Wolbe citing Rabbi Shimon bar Yochai. Each of these gifts can be achieved only through struggle, albeit not necessarily physical pain. These three gifts are the gifts of Torah, Eretz Yisroel, and Olam Habo. Our struggles are meant to purify us and elevate us so that we become worthy of these gifts.
Yaakov's struggles in Lavan's house were both spiritual and physical. Certainly, he was uncomfortable surrounded by a deceitful lifestyle, but when he finally confronts Lavan after Lavan has pursued him, Yaakov reveals the physical struggles as well, the daytime heat and the freezing cold at night. What was Yaakov doing during these long hours, asks Rabbi Svei z”l in Ruach Eliyahu? Our Rabbis respond that he was reciting Tehillim, either the fifteen chapters of the Songs of Ascents or the entire Book of Tehillim. He was thanking Hashem for providing these opportunities to grow, for ascending spiritually from one level to another!
Esau finally acknowledges Yaakov's arguments. Indeed, Esau admits that he was only interested in instant gratification; for a bowl of lentils he sold his birthright. Now for the gift of these animals, he's again relinquishing the blessings. He finally concedes, "I have much; you keep what you have."
Herein lies the quintessential difference between Yaakov and Esau, writes Rabbi Ezrachi in Birkat Mordechai. While Esau is primarily interested in the here and now of the physical, external world, Yaakov sets his eyes on the eternal world. Just one letter separates the two, so is it often easy for one to masquerade as the other. Our battles with Esau throughout history may have been presented as ideological or religious, whether the Crusades or missionaries, but in reality our enemies want wealth through ransacking and amassing booty, or power, a physical, immediate, external victory. For the Jew, on the other hand, the view is always ideological and long term, to ensure the continuity of the legacy of Avraham Avinu for future generations. The sacrifice of physical amenities are worth it to ensure the Jewish education of our children and grandchildren.
But we live in a physical world, and we must learn to differentiate between what is appropriate and what is not, what is good and what is evil. Before Adam sinned, these lines were clear, but they became intermingled and blurred after the sin. The job of our Patriarchs was to reestablish these parameters. Yaakov had that clarity of vision, writes Rabbi Svei z”l. His mentioning specifically the ox and the donkey was meant to convey this message, that he knows that the ox is kosher while the donkey is not. Although the gifts to Esau included camels, Yaakov did not mention the camels in his message, for the camel, while chewing its cud, is not a kosher animal, for it does not have the other sign, the split hoof. The camel is symbolic of the blurred line. Yaakov is hinting that he is still living a life of clarity and has not been affected by Lavan.
So, what is good and what is evil? Rabbi Friefeld zt"l provides a very insightful discussion of these concepts. He reminds us that the world was created with ten utterances. These ten utterances created a world of order, precision and symmetry. Good is that which flows in harmony with creation, while evil is anything which threatens to disrupt that symmetry. This concept is not limited to the physical world, but extends also to the world of relationships between human beings. If my words or actions hurt or destroy another person, I am creating chaos, disrupting the symmetry, and those words or actions are evil. If I build someone up, I am helping to create symmetry. The evildoers try to disrupt the symmetry and turn it into chaos, while the righteous try to bring order into the chaos. Sensitivity to the physical is related to sensitivity to the social, and both are related to the spiritual. A student who leaves his seforim haphazardly strewn about the study hall for someone else to put away (and creating a problem for someone else who might need them) is creating chaos and is limiting his personal growth. Making one's bed or cleaning up after dinner helps maintain order and symmetry, promoting growth.
Rabbi Svei z”l continues. Esau was hoping that Yaakov would fall into the pattern of Lavan, and good and evil would become intermingled. Yaakov, by mentioning these specific animals, is disabusing Esau of this idea. Yaakov's vision has remained clear. I've retained my relationship with Hakodosh Boruch Hu, adds Rabbi Frand.
Rabbi Svei emphasizes the importance of surrounded oneself with people with proper values. David Hamelech writes that "Ashrei Ha'ish/Happy is the man who has not walked in the counsel of the wicked..." and then goes on to list differentmidos/characteristics of a happy man. It is easy to get caught up in one's external surroundings while one's inner self gets lost in the process. That's why it's important to surround oneself with people who have good values.
Nevertheless, we have the ability to bring spiritual value even to that which is not "kosher". This is why Yaakov mentioned these two animals, continues Rabbi Svei. Although the firstborn ox is holy, even the non-kosher donkey's firstborn can be redeemed. Similarly, we can elevate everything material and physical to a spiritual realm. Further, adds Rabbi Schorr in Halekach Vehalebuv, a Jew can elevate another human being, for if a Jew would buy a Canaanite slave, that slave becomes elevated and becomes obligated in some commandments. Moreover, if the slave is bought by a priest, he can even partake of the priestly gifts with the priest's family, something even a non-priestly Jew is not permitted. In contrast, a non-Jew cannot elevate another spiritually. A Jew can imbue all his possessions with sanctity. That is why Yaakov went back for those small jugs and put himself in danger, because there was potential sanctity in them. Yaakov in his internal dialogue understood that he has survived life with Lavan and come out whole, and he can still bring sanctity to everything.
The Modzitzer Rebbe sees these verses not as Yaakov speaking to Esau, but as Yaakov speaking to Hashem. He is offering a prayer of thanks to Hashem for all the good He has done for him. Yaakov, although rich now, expresses that he would be giving thanks even for small blessings, even if all he had was one ox and one donkey. In the Beit Hamikdosh people would bring a thanksgiving offering. But these were brought for major events, similar to Birkat Hagomel or a Seudat Hodaya today. In our morning prayers, we recite Mizmor L'todah/A Song of Gratitude. However, this psalm is not recited in the section of the recitation of daily sacrifices. It is recited a little further on in the section called Pesukei D'Zimrah/Verses of Song. The Laboker Rina explains that reciting it here teaches us that we should be aware that everything we have, even the small, "natural" blessings of continued health, are all miracles that Hashem has bestowed upon us, and therefore we offer Him our praise and gratitude for these as well.
Offering a more homiletic take on Yaakov's words, Rabbi Yosef Salant posits that while to Esau these words should be taken at face value, Yaakov was also talking to Hashem and asking His protection not for himself alone, but for the future that theshor/ox and chamor/donkey represent. Yosef who sat and learned Torah in his father's tent is compared to an ox, and Issachar is compared to a donkey who offers his shoulder to carry the burden of Torah and whose descendants would head the Sanhedrin. If I myself am unworthy of salvation, says Yaakov, please save me in the merit of the Torah of this ox and this donkey. Rabbi Weinberg in Shemen Hatov offers a complementary interpretation. For the sake of Yosef who will be the source of physical sustenance to Bnei Yisroel and to the world in the time of famine, and for the sake of Issachar who will sustain the world through Torah, please, my Master, may I find favor in Your eyes now. In both these interpretations, the sheep represent Bnei Yisroel who need both physical and spiritual sustenance.
The Shem MiShmuel, while also looking toward the future, offers a different homiletic interpretation of our verses. Yaakov Avinu is approaching Esau hoping that this will be the onset of the total geulah/redemption/salvation of the world. The ox represents the Moshiach ben Yosef/anointed one who will lead Bnei Yisroel in this struggle. The donkey represents Moshiach ben Dovid, whom our prophets foretold will be a humble man riding a donkey. Yaakov himself is coming to present the scenario to Esau. After all, the descendants of Esau include such luminaries of hidden sparks as Rabbi Akiva and the descendants of Haman who were part of the Sanhedrin. Yaakov sent angels to Esau, for angels represent total humility. Everything they do is not for self but for God. Perhaps Esau will get the message and understand that he too has blessings and space to grow if he just divests himself of the negative. But Esau was not ready to be humble. He remained in his arrogance, marching forward into battle with his 400 men. He was not ready to eschew the evil/sur meira, and so Yaakov could not proceed with the aseh tov/do good. The time for Moshiach had not yet arrived and Yaakov could not yet accompany Esau to Seir. But in the future, the saviors will go up on Mount Zion to judge Mount Seir, and at that time, Esau will be forced to admit his wrongdoings.
We all have people who try to correct us, but often we close our ears to criticism. We should let our ears listen when someone gives us a negative criticism, writes Rabbi Wolbe. These are our malachim/angels that Hashem has sent us to help us improve ourselves and do teshuvah. Esau will go through a difficult and painful purification process. But if we work on ourselves and make room for others, we will make ourselves open to redemption and will not require the painful process of purification. The method lies in learning to be shalem, whole, pure and truthful with ourselves, with our physical surroundings and others, and with our God.