Opinion & Comment
Bakol, Mikol, Kol.

In the Bircas Hamozone we ask Hashem to "bless us, just as He blessed our forefathers Avrohom, Yitzchok, and Yaakov." Concerning Avrohom Ovinu, the Torah tells us, " . . . and Hashem blessed him with everything (Bakol)" (Bereishis 24:1). About Yitzchok it says, " . . . I have eaten from everything (Mikol)" (27:33). And Yaakov Ovinu says of himself, "I have everything (Kol)." (33:11). Each of these brochos contains the word "Kol" ("all"), implying an all-encompassing blessing that leaves nothing to be desired.

In fact, the gemora (Bovo Basra 17a) tells us that being blessed with Kol means that each of the Ovos merited a taste of the World to Come in his lifetime. This is the blessing that we ask Hashem to bestow upon us, "so too He should bless us . . . with a complete brochoh, omen."

What was it that made the brochoh that the Ovos received so unique? Did they live in the lap of luxury all of their lives? Were they served by obedient maids and pampered with the finest foods and physical comforts? Did they live a life free of worries or responsibilities, free to do what their hearts desired? Maybe they had an unlimited credit line and never had to wait on line at the grocery store? What exactly do we mean when we ask Hashem to bless us, "Bakol, Mikol, Kol?"

Perhaps we can understand this blessing by taking a close look at an incident that occurs in this week's parsha. On his way back to Eretz Yisroel, Yaakov Ovinu faces a fateful encounter with his angry and powerful brother, Eisov. In an effort to appease Eisov, Yaakov sends him gifts prior to their meeting. But Eisov is reluctant to accept them.

As they come face to face, Eisov boasts that he has no need for Yaakov's presents because, "Yeish li rov" -- "I have an abundance." But Yaakov convinces Eisov to nevertheless accept the gifts, reassuring Eisov that he does not need them for himself. "Yeish li kol," Yaakov says. "I have everything [that I need]."

This exchange of words is more than a mere conversation between brothers. In these brief phrases the Torah is giving us a deep insight into the natures of two very different people and the natures of the nations that were to come from each of them.

The implication of "Yeish li rov" is, "I have a lot -- but I could always use more!" Eisov was proud of his wealth but he had an insatiable appetite for more.

Yaakov, on the other hand, was completely content with what he had. "Yeish li kol." He felt no lack whatsoever, and was not interested in amassing material wealth. (Kli Yokor).

The Mishna in Ovos (4,1) teaches us, "Who is truly wealthy? One who is happy with his lot." When Yaakov Ovinu said that he had Kol, he meant that no matter what Hashem would give him, no matter what situation he would be put in, he would always be perfectly content. It takes a spiritual giant to be able to make such a statement with complete sincerity. Indeed, "the Rishonim are like angels."

But this middoh, in its essence, became the inheritance of all of the Jewish people and it characterizes the Torah way of life. A Jew does not look for satisfaction and fulfillment in the physical trappings of life. On the contrary, Klal Yisroel realizes that there is a much deeper sense of contentment in appreciating what you have than in always running after more. Yaakov Ovinu ingrained in his seed the understanding that life is not about having the most. It is about making the most of what you have.

The nation of Edom, on the other hand, has followed in the ways of their father Eisov. Eisov's focus in life is completely external. In his eyes, the key to happiness is not to be found within, but it's "out there" . . . somewhere. Satisfaction and fulfillment in life are thought to come from amassing more and more material wealth. Life is a constant quest for the magical key to happiness and "success." New ideas and inventions, technological advances and discoveries are meant to improve the quality of life, and fame and fortune are the ultimate ambition.

This Edomite philosophy has bred a mindless society, driven by their base desires to every debased temptation imaginable. Completely controlled by the advertising industry which recognizes the frailty of the untamed Western mind, the modern-day Eisov is nothing more that a grown-up child. His toys may be larger and more complex, but he continues to play the same games. He seeks satisfaction from entertainment and leisure, but in the end his life remains full of emptiness.

In sharp contrast, the Torah Jew is not impressed by Eisov's new contraptions or drawn to the fads and fashions of the times. In the tradition of Yaakov Ovinu, he lives with an internal focus. His life is about building himself from within, striving to achieve spiritual goals. There is no lacking, no jealousy and no depression. Whatever situation the Jew faces, he finds in it an avenue towards growth. This is the lifestyle of "Yeish li kol."

When one lives with this perspective, he is elevated above the mundane nature of this world. He learns to recognize his possessions in terms of the spiritual opportunities that they afford him. In this way, he is already living in the next world.

This is what the gemora means when it says that the Ovos merited to taste the World to Come during their lifetimes. Appreciating the real value of what one has is what brings contentment in life, a pleasure that is truly out of this world (based on Alei Shor Vol. 2 p. 327).

The Torah describes how, before he met with Eisov face to face, Yaakov Ovinu battled the Angel of Eisov until the coming of dawn. This fight represents a conflict of two diametrically opposed outlooks on life. It can be understood as a prophetic revelation of what will be in the end of days, before the coming of the dawn of Moshiach.

In the final golus, Yaakov will struggle to defend himself against the deadly influence of his brother Eisov. Surrounded by a world of pleasure-seeking and sensationalism, the Jewish people will be an isolated minority living against the grain of society.

How will Yaakov sustain himself? How will he be able to stand his ground, without succumbing to the lures of Eisov?

The Torah reveals the answer: "Vayivoseir Yaakov levado -- And Yaakov remained alone." The Midrash comments on these words, "No one is like Hashem, except Klal Yisroel. Hashem is called `alone'(levado) and Yaakov Ovinu is called `Alone' (Levado)." Just as Hashem is completely self-sufficient and needs no one, so too Klal Yisroel does not look "outside" for fulfillment or purpose in life.

It is this internal focus that gives the Jewish people their strength, their ability to stand up to the whims and trends of the times and to remain undaunted. It is this power of levado with which Yaakov Ovinu battled the angel of Eisov "until the coming of dawn" (Da'as Torah).

And it will be with this strength that the Jewish people will be sustained until the coming of Moshiach.

*

This is a very powerful message for our times. Living in the midst of golus Edom, we are all under the influence of Eisov's philosophy. As the dawn of Moshiach approaches, we must stand strong and fight the battle of levado. We must remain true to the tradition of Yisroel Saba, finding contentment in what we have and realizing that our tools for success are already in our grasp.

Fighting Eisov is not an easy task. The world and its temptations are calling out to us, "Yeish li rov!"

We must remind ourselves of where the true blessing lies. Bakol, Mikol, Kol.

Questions for Discussion

* Has the philosophy of Eisov had any negative influence on modern Jewish society?

* What does having an internal focus mean? Practically?

* Are there attitudes ingrained in today's youth that differ from the mentality of previous generations?

* How can we insure that our children will choose the tents of Yaakov over the theaters of Eisov?

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