Conversations come and go. But in this week's parsha,
a dialogue took place which changed the face of
history.
Yaakov was preparing a lentil stew on the day of the death of
his grandfather, Avrohom. Eisov entered from the follies of
the field. He had a busy day. He committed murder,
immorality, denied the belief in techiyas hameisim and
Olam Habo. Now he was famished. Eisov declared to Yaakov,
"How about pouring that red concoction down my throat?"
To which Yaakov replied, "Not so quick. I'll do it if you
sell me your birthright."
Eisov retorted, "Behold, I am going to die and what profit
would this birthright be to me?" (Bereishis 25:32)
Eisov's statement begs explanation. Have we heard previously
of Eisov's imminent death? Why did he oppose the
birthright?
Rashi elucidates this enigma. Eisov queried, "What is the
nature of this service for me?" Yaakov replied, "There are
many warnings, penalties and deaths involved in it . . .
"(Bereishis 25:32)."
Yaakov explained, My brother, this avoda will spell
only trouble for you. Whenever you step forward to offer
korbonos, you are risking punishment, perhaps even
death.
For example, you'll saunter in from a hunt with blood on your
hands, ready to perform the avodoh, and you'll be
tomei. Or, after stumbling in from the bar, the
designated time for offering sacrifices will arrive. Doing
the avodoh in both of these circumstances carries the
death penalty. Rashi records Eisov's reply, "I am going to
die through this [birthright]. If so, what desire do I have
for it?" (Bereishis 25:32)
Eisov was not suffering from a fatal disease. But he
certainly would have to endure a responsibility with
potentially fatal consequences. The birthright also portended
additional "risks" for him. Why should Eisov forgo his
instinctual lifestyle? What will happen to the "immediate
pleasures" of life? The birthright was not for him.
Everything Yaakov said to Eisov was true. Yaakov was an
ish tam. He would not lie. If so, what was the lure of
the birthright to him?
The avodoh meant to Yaakov the opportunity to cling to
the Shechina. Additionally, by offering the
korbonos he would provide the conduit for hashpo'as
brochos, an abundance of blessings, to flow down to the
earth. He would also merit continuing the awesome mission of
his grandfather to spread Hashem's will to the world. Any
potential pitfalls would pale in the face of such
exhilarating challenges.
We see from this that two individuals can view the identical
object or event and come to opposing conclusions. HaRav
Eliyohu Dessler, in Michtav MeEliyohu (Parshas Chayei
Soroh) develops an invaluable theme which can be applied
to unravel this startling phenomenon. Rav Dessler teaches
that each person has a "field of vision," that is, a
perspective through which he views the world and the stimuli
that he comes in contact with. The higher his
madreigoh, the greater is his perception of the
spiritual realities around him.
Rav Dessler develops this principle from Eliezer's
description to Besuel and Lovon of the events that lead up to
first meeting Rivka. He relates to them that when he
approached the well, he prayed that a young lady would come
forward and offer him and his camels a drink, as a sign that
she would be an appropriate match for Yitzchok. When this
actually transpired, he requested her identity. She replied,
"The daughter of Besuel." Subsequently, he presented her with
the gold ring and two golden bracelets.
In truth, Eliezer graced her with the gifts before
requesting her identity. Why did he reverse the order when he
retold the episode to Besuel and Lovon? Rav Dessler explains
that Eliezer could not possibly have expounded the events as
they actually occurred because Besuel and Lovon were not on
the level of emunoh and bitochon to view this
as rational behavior. Had Eliezer stated that he gave away
such expensive jewelry before knowing who Rivka was, they
would thought that he was "off his rocker" (and it would
probably have ruined the shidduch).
Eliezer, however, filled with emunah and elation over
the neis that transpired, presented Rivka the gifts
before asking her identity. He was able to do this because of
his high madreigoh and level of spiritual
perspective.
Applying this principle to our case Yaakov, due to his high
spiritual level and perspective, was able to view the
birthright as a positive, powerful force to utilize in
serving and becoming closer Hashem.
Eisov, unable to rise above the more base, mundane level of
existence, could not grasp the spiritual profundity that
stemmed from the birthright and could only view it from its
flip side: a negative and restrictive perspective.
Perspective and attitude were of equal importance to our
other Ovos, Avrohom and Yitzchok. A poignant example of this
is conveyed to us in Parshas Vayera. Enroute to the
Akeidoh, the posuk teaches us, "On the third
day, Avrohom lifted up his eyes and saw the place from a
distance." (Bereishis 22:4)
Rashi states, "He saw a cloud attached to the top of the
mountain." The master commentator must be telling us more
than the weather report. The midrash elucidates, `He
[Avrohom] asked Yitzchok do you see what I see?' He answered,
'Yes.' He [Avrohom] asked the youths [Eliezer and Yishmoel],
`Do you see what I see?' They answered him, `No.' Avrohom
responded, `Since a donkey doesn't see and you [also] don't
see, stay here with the donkey.' (Bereishis Rabba
56:2).
Avrohom and Yitzchok, who lived every moment with the
knowledge of, and the longing for the Shechina, saw a
manifestation of the Shechina. The "youths" viewed the
world from a different weltanshauung. Their "fields of
vision" and desires revolved around the physical. It follows
that they only saw the physical. To this end, they were
instructed by Avrohom to remain with the "chamor," the
lowliest of creatures. The word chamor is similar to
chomer, meaning physical matter. The youths were not
ready to proceed beyond the physical, material realm.
We all have some Eisov in us. Sometimes, when morning breaks,
our eyelids are heavy. Boulders seem to be resting on our
shoulders. That is the time to remember that we are rising to
the "avoda" of life as Yaakov Ovinu did.
With the advent of the microscope and telescope, we
understand that what we see with the naked eye is not
necessarily the reality. This is a reflection of the
spiritual world. We look around and see trees and flowers and
yes, mountains. However, in actuality "the entire world is
filled with His Glory." The Shechina is everywhere!
Furthermore, we can continually build spiritual worlds
through our ma'asim (Nefesh HaChaim). We can see the
"cloud attached to the mountain", as did Avrohom and
Yitzchok.
When one peers at the skies, he observes it as a sea of
planets and stars. The Chovos Hatalmidim views
Shomayim as the place of the neshomos of
tzaddikim, celestial beings, and the Kisei
Hakovod. He explains that when our eyes are turned upward
and the words "kodosh, kodosh, kodosh," (of the
Kedusha prayer) emanate from our lips, our Father in
Heaven has no other desire, as it were, than to "look," in
turn, into our eyes. He then takes hold of the Kisei
Hakovod in the image of Yaakov Ovinu, embraces and kisses
him (representative of every member of Am Yisroel), and
hastens the geula (Sefer Heicholos).
May our spiritual "fields of vision" pierce through the veil
of the physical universe. Drawing from the lessons of our
Ovos, may we be zocheh to approach the manifestation
of Shechina all around us. May we reach the madreigoh
where our ma'asim will truly change the course of
history.
