Parshat Vayishlach 5780
Rabbi Jablinowitz
We read in this week's parsha that Yaakov sends angels or messengers ahead to Eisav. He gives them a message to deliver which begins with the words (Chapter 32, Pasuk 5), Im Lavan Garti Va'Achar ad Atah. I have been living with Lavan and therefore I have delayed until now. Rashi comments and explains two reasons why Yaakov stressed that he had been living with Lavan. Firstly, he was telling Eisav that he doesn't need to be jealous of Yaakov receiving the blessing from their father Yitzchak for he has been a stranger living in the house of Lavan. The blessing of being an overlord over his brother does not seem to have been fulfilled. According to this explanation, the word Garti is being explained as a Ger, meaning a stranger.
The second p'shat Rashi gives is that he is telling Eisav that he has been living with the evil Lavan, and nonetheless he has maintained his spiritual strength. Im Lavan Garti V'Taryag Mitzvos Shamarti. This p'shat understands the word Garti according to its literal meaning but darshens the letters of the word Garti. I have lived with Lavan and still kept the Taryag (613, the same letters as Garti) mitzvos.
These two explanations presented by Rashi contradict each other. The first is stating that Yaakov was an unaccomplished stranger in a strange land, an indication that Eisav need not be angry over the brachos. The second p'shat emphasizes Yaakov's spiritual prowess despite his hardships, an indication the brachos were on course. How are we to understand these two differing statements of Rashi?
The Maharal in the Gur Aryeh teaches that they don't contradict each other. Yaakov is pointing out to Eisav that the main part of the bracha of Yitzchak was spiritual greatness and this has been accomplished. But nonetheless, Eisav had no reason to be angry; this was a bracha which shouldn't interest him at all.
The Sfas Emes elaborates and explains on a deeper level. The pasuk in parshat Bereishis states (Chapter 2, Pasuk 7), Vayitzer Hashem Elokim es Ha'Adam, Hashem created man. The word Vayitzer is spelled with two "Yuds". Rashi explains that this represents two creations of man; one for this world and one for Techiyas Ha'Meisim. Chazal darshen in a similar manner the pasuk in Tehillim (Chapter 139, Pasuk 5), Achor V'Kedem Tzartani, you have created me front and back. There are two creations of man; the physical side of man who was created last which is Achor, and the spiritual side of man, that in design man was created first, and this is represented by the word Kedem.
Yaakov was telling Eisav that he was working on his physical side, the lowly aspect of man, and as the Maharal taught, this is something which wouldn't attract Eisav. And how did he accomplish this? By being a Ger; only when one feels he is a stranger in the physical world of Olam Hazeh can he grow spiritually. Only then can he keep the mitzvos, as Yaakov said Im Lavan Garti V'Taryag Mitzvos Shamarti. The two parts of the Rashi go together; as a result of being a stranger in this world I was able to keep the mitzvos. And this why Yaakov says Va'Achar ad Atah; I have been working on my Achor side until now. I have been working on purifying my physical side by keeping the mitzvos of the Torah.
This is the meaning of the name Yaakov. The letter "Yud" followed by the word Akev, which means ankle. The letter "Yud" is the first "Yud" in the word Vayitzer by the creation of man, which is man in Olam Hazeh, and that is accomplished "bottom up", from the ankle to the head. Our Avodah in this world is by raising up and purifying our physical bodies to the point that the Neshamah inside is expressed.
This is the meaning of the pasuk in parshat Balak (Bamidbar, Chapter 24, Pasuk 5), Mah Tovu Ohalecha Yaakov. An Ohel is a tent which is a temporary dwelling. Yaakov needed to make himself a temporary dwelling in this world, the Ger as Rashi explained, in order to develop himself as Yaakov, and build himself from the ankle up.
Yaakov told Eisav Va'Achar ad Atah, but now he was on his way to Eretz Yisrael. In Eretz Yisrael Yaakov received the name Yisrael. The name Yisrael also begins with a "Yud", but this is the second Yud in the word Vayitzer, the creation of man as being fit for Olam Habah, the creation of Kedem. The name Yisrael contains the letters for Li Rosh, emphasizing that the work is done from the top down, creating spiritual permanence in the physical world.
This is the continuation of the pasuk by Bilam's prophesy, Mishkenosecha Yisrael. The Gemara in Pesachim 86A teaches that while Avraham referred to Har Hamoriah as a Har, and Yitzchak called it a Sadeh, Yaakov was the only one to call it a Bayis, as the pasuk says in last week's parsha (Chapter 28, Pasuk 19), Vayikra es Shem Hamakom Hahu Beis Keil. Yaakov's goal afterwards was to create a permanent structure of holiness in this world, and therefore he was the only one who called the Makom Hamikdash a Bayis, a house. And this is through his new name of Yisrael, as the pasuk says Mishkenosecha Yisrael. Yisrael builds top down, and only he can create a Mishkan, a physical place for the holy Shechinah.
This became Yaakov's task in Eretz Yisrael. If up until now he worked bottom up, Va'Achar ad Atah, purifying himself by making himself temporary in this world, now he was working in the opposite direction. He was utilizing his new name Yisrael to create top down, holiness in a permanent fashion in this world in the holy land of Eretz Yisrael.
Good Shabbos
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