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Overview
of the Torah Reading
To be read on Shabbat Vayishlach, 19 Kislev 5784/Dec..2
orah: Genesis 32:4-36:43; Haftorah: Book of Obadia (who
was an Edomite convert!)
Vayishlach is the 8th Reading out of 12 in Genesis
and it contains 7458 letters, in 1976 words, in 153
verses
Yaacov sent messengers to Eisav, informing him of his
return. Eisav came to meet Yaacov, along with 400 men. Yaacov divided
his people into two camps, so that should Eisav attack, at least one camp
would survive. Yaacov sent gifts for Eisav. He then sent his wives, children
and possessions across the Jabbok River. During the night Yaacov wrestled
with an angel, who could not defeat him, so he touched Yaacov on the thigh,
dislocating his hip. At dawn, the angel blessed Yaacov, and changed his
name to Yisrael. Yaacov met with Eisav in reconciliation. Eisav went to
Seir. Yaacov separated from him and went to Shechem, where he purchased
Kever Yosef. Yaacov's daughter, Dina, was forcefully taken by Shechem,
who wanted to marry her. Yaacov, and Dina's brothers said they would permit
the union only if Shechem, along with every other male, would circumcise
himself. On the third day after their circumcision, when they were all
suffering, Shimon and Levi killed all the men and returned with Dina.
They left for Beth El, where Yaacov set up an altar to G-d. Rachel died
in childbirth on the road. Yitzchak died at the age of 180. The parsha
ends with the chronicles the family of Eisav, and the kings of Edom.
 An
Essay from
Rabbi Shaul Yosef Leiter, Director of Ascent
(for a free weekly email subscription, click
here)
Life is filled with stops and starts. Why do we go somewhere and then
why do we leave? Why do we do a certain activity, complete it, and then
move on to something else? Why do we sometimes have a certain object and,
all of a sudden, we don't? Is it gone, lost or broken? Why do other things
seem to drag on and on, out of our control?
Jewish tradition, especially the teachings of the great kabbalist, the
AriZal of Tsfat, tells us that each physical article, place, or even things
like emotions and relationships, have hidden within them Divine power,
called Divine "sparks". Specific individuals are connected to
certain of these sparks, and only they are able to extract and elevate
them. Once we have completed these extractions and elevations on a soul
level, we no longer have any use for that place or object or emotion and
it is time to move on.
Sometimes, like toward the end of last week's Torah portion (Vayeitzei),
when G-d told Yaakov it was time to return to his homeland, this new phase
is apparent. For most of us, most of the time, it is not so obvious.
Our Torah portion, Vayishlach, begins with Yaakov sending messengers to
his brother Eisav. After having successfully extracted all the sparks
in Charan, signified by the wealth and family he had accumulated, Yaakov
was ready to take on his brother, discern and elevate the Divine sparks
in Eisav. But Yaakov was cautious. He sent messengers to find out what
awaited him. Would it be easy or fraught with difficulty? In fact, Yaakov
discovered that he was premature. He had arrived at a much higher level.
Eisav had not. He still tried, bowing seven times, to bring himself down
to Eisav's level, to try to elevate him. But he wasn't successful. Eisav
was not ready.
Eisav, who represents the physical world and all of its trials and challenges,
is our nemesis. Only during the times of Mashiach, when all the smaller
sparks will be elevated, will it be possible for Yaakov's descendants
to elevate Eisav, the archetype of physical reality. This is why Yaakov
says later to Eisav , "I will continue slowly, until we will come
to you at Seir" (Bereishit/Genesis 33:14). But, as the verses teach
us, Yaakov never intended to go to Seir, only to Sukkot. This is a hint
that the full extraction and elevation would have to wait until the times
of the Mashiach. [See Rashi on the verse. Ovadiah 1:21 - in the days of
Mashiach "…saviors shall ascend Mt. Zion to judge the mountain
of Eisav (Seir)"].
What do we learn from Yaakov? He did not rely on his past successes in
the home of his evil father-in-law. He took precautions to send out messengers
and check the situation with Eisav before proceeding.
Similarly, for us in our days.
When we move on in life and each new opportunity presents itself, the
Torah teaches us how to maximize the situation. Move a bit more slowly
than planned. Check things out in advance. Do we have the right skills
to succeed? How will it will affect our lives and the future fulfillment
of our goals? Will it give me more time or less for family? Will it add
to or detract from my spiritual activities?
Sending out "messengers" also refers to our ability to examine
how we think and feel. Is this new opportunity good for me or not? Every
opportunity is not just a vehicle to bring livelihood to ourselves and
our families. It is also a new facet of our lives that G-d sends us. Through
it we fulfill our mission of extracting and elevating the Divine sparks
that surround us. Making certain to take all sides of the equation into
account will guarantee complete success in all aspects of our lives.
[Adapted from a talk of the Lubavitcher Rebbe]
Shabbat Shalom , Shaul
(for a free weekly email subscription, click
here)
For last year's essay by Rabbi Leiter on this week's
Reading, see the archive.
FROM
THE SAGES OF KABBALAH ON KabbalaOnline.org
Specifically, for
an overview of the recommended articles in the columns:
Holy Zohar, Holy Ari, Mystic Classics, Chasidic Masters, Contemporary
Kabbalists, and more, click to Vayishlach
one sample:
Chasidic Masters
.jpg)
The Ox and the Donkey
By David Sterne
The Jewish people will ultimately be saved from the evil inclination by
the Mashiach ben Joseph and Mashiach ben David. (Joseph is called the
"head" of the tribes, while David, composer of Psalms, is the
"heart.") Together they will cleanse the minds and hearts of
the Jewish people and redeem them from the evil inclination.
To continue, click
here.
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