VAYISHLACH (Beresheet/GEN 32:4- 36:43) part 1, skip to part 2,  Torah Lesson Plan, or YHVH Homepage

In verse 34:5 Yaakov says, “I have sojourned (garti) with Laban…” To this, Rashi comments; “the numerical value of the word GARTI is six hundred and thirteen [the number of mitzvot in the Torah], as if to say, “I sojourned with Laban, the evil one, and yet I kept the mitzvot of Torah.” This, of course, is a drash (homiletical interpretation) of the verse, and we must also not overlook the pashut (simple) meaning of the verse. First of all, “I have sojourned (garti) with Laban” means that all the aspects of Laban, all the physical, “oxen, donkeys, flocks, manservants and handmaids,” where to Yaacov as garti, something of a foreign nature. They did not become part of him. His true, and only posession was his soul and Torah. Everything material was nothing other than gerut (sojourn of a stranger).

Olam Haze (this world) is nothing more to him than a journey, he is not presently in his own home, but rather, he is a guest in a world where Hashem has placed him momentarily. Such was the case with Yaacov. He knew that he was only within the wicked clutches of Laban momentarily, and thus his roots remained firmly planted in his home, Torah, and the will of Hashem. By keeping these two worlds, the spiritual and the material, separate, Yaacov infused the material with the spiritual. He became a perfect conduit, a perfect vessel, which allowed Holiness to penetrate through him and elevate all that was material, and infuse it with Kidushah (Holiness).  The material world itself adjusted to the Tzadik, he did not have to adjust to it. This is similar to our previous parashah, where the rocks combined, each one wishing to have the righteous Yaacov rest his head upon them. The world was made for this purpose, in order to allow the Shechinah (Divine presence) to rest upon her, and through the righteous acts of man, this is possible. This merging, where the physical moves “up” to meet the spiritual, is achieved.

As always, there are many levels to understanding Torah. Ultimately, they all combine to form one understanding. They merge together within the essence of Torah, Divine will. Kind of like a pyramid, each understanding rests upon the one beneath it. The Midrash comments on the word chamor (donkey), and it tells us that this is an allusion to Melech Ha Moshiach, the time when the Divine presence rests as is her will within the Creation. It assimilates our pasuk with one in Zechariah which states that Moshiach will arrive “lowly and riding upon a chamor (donkey)…”

Now, the coming of our righteous Moshiach depends on the avodah (service) of man. The crops will not grow until the field has been plowed and fertilized, and such is the case with the Creation.  Our Divine avodah is exactly what will prepare the Creation. It is by way of our avodah that the hidden sparks of Creation can be released, and break out of their klipot (material husks) of darkness. Thus, an elevation occurs. That which is holy above, will recognize, so-to- speak, that which is holy below, and a fusion will automatically take place. Much like pouring water into oil, the water will make its way around the oil, until it recognizes that which is similar to it, and then it will join to it, displacing the oil. This refinement, this service is called birur. The Alter Rebbe discusses this in his Tanya within chapter 37. How do we achieve birur, by way of mitzvot. We refine ourselves, and through the refinement of ourselves, our material surroundings begin to adjust, and elevate towards us. The most important thing to remember, which many tend to overlook, is that the refinement commences with self, not with our exterior.  Israel is like the moon, not the sun. We receive a light which is not our own, and reflect it to our surroundings. It’s a gentle light, not scorching. We do not shine our own, self made glory upon the Creation. This is the way of the goyim, who say; “I can’t serve Hashem properly until you change first, first the world must change, and then Hashem will be satisfied.” This is not a Torah perspective. The Torah demands that each individual refine his own olam (world) first.  For each man is a microcosm of the Creation.

This concept is alluded to within our verse; “I have sojourned with Laban…  I have oxen and donkeys.” Since Yaacov saw physical objects on a level of “sojourn”, and since he realized that they are merely tools for birur, and that the spark of Creation resides within them, he also expected that Esav understood as well. He believed that during his time away, his time of refinment, Esav as well had learned and had become elevated. Thus, he believed that even on the part of Esav, the redemption was complete. However, the angel informed him different, he said; “we came to your brother, to Esav.”  What, he had another brother. The angel had to inform Yaacov the name of his brother. Would it not have been enough for the Torah to say, we came to your brother, or maybe, we came to Esav? Why the emphasis on the name of his brother? To this, Rashi comments; “we came to your brother, but he is Esav ha rasha (the evil one).”  Implying, “we went to see what you expected, your brother, your equal, but we found only Esav.”  No change, equally wicked as before. Thus, the redemption is not yet possible. There must be more development, more refinement on your part. How, through Israel, as the parashah continues; “No longer will it be said that your name is Yaacov, but Israel…”

The Torah is Divine will. It penetrates every single instance and particle of the Creation. It is the very Creation, it sustains it, and is it’s life force. Pushing the Creation forward in a constant, continuum. This is similar to the process which man undergoes. Man has a pure will to do something. From where does this will come? We don’t know, it just comes to the mind. This will is crude in form, it is raw. As the Torah, in Beresheet 1:2 states; “when the earth was Tohu v’vohu (chaotic and void), with darkness over the surface of the deep, etc.” This will to do is not refined, it is only initiated. Then it flows down, entering into a sustainable vessel, our intellect, we give it emotional attributes, and culminate it into action, either through thought, speech, or deed (the three garments of the soul), manifesting into olam haze (this world). With this approach, realizing that we are all only sojourning, the physical will no longer be in conflict with the spiritual, but rather, will have an outlet, a way of fusing to its higher source. Just as at matan Torah (the giving of the Torah), Heaven and earth where joined in marriage. Insinuating, that until that moment, the Creation had no way of rectification, refinment. When Israel was ready, through our own refinment b’Mitzrayim (in Egypt), the Torah was given to us. A way to fuse the lower with the Higher. When man partakes, l’shmo (for its own sake) within Torah and mitzvot (commandments), he becomes one with it, the Divine will. As he performs the 613 mitzvot, the 248 positive commandments, and the 365 negative commandments, which are akin to the 248 organs of his body, and the 365 veins and sinews. He actually becomes the Torah, its like penetrates each and every organ, vein and sinew, and he fuses both worlds into one.

When a Jew prepares himself, and acts in this fashion, he affects the entire world.  The Gemorah relates that the world is evenly balanced, one good deed on mans part will turn the scale in favor of the whole world and thereby bring about the redemption. The Rambam rules: “When Israel will do teshuvah (return - repent), they will be redeemed miyad (immediately).” Thus, man is a microcosm of the Creation, that by way of Teshuvah, personal redemption can be achieved.

Divine providence, hashgachah pratit, governs the world. Everything that happens is a siman (sign) of Hashem’s constant involvement. There are no coincidences. The world is not on auto pilot in some distant space away from Hashem. Hashem is called Makom (the place). The world is not the place of Hashem, He is the place of the world; Illuminating and elevating all of the mundane, and fusing it with its Creator. Thus, no matter how dark our surroundings may seem, within our personal lives, or on a larger scale, within world affairs, one must always realize that “I have sojourned with Laban”, it is all in passing.

continued in  part 2    back to the top,  Torah Lesson Plan, or YHVH Homepage