The Torah portion of Vayishlach concludes by briefly listing the kings of Edom - the descendants of Esav - and their settlements. This is followed by the portion of Vayeishev, in which we are told how Yaakov settled in Canaan, and where the story of his progeny is related at great length.
The connection between Vayeishev and the conclusion of Vayishlach is explained by our Sages with the following parable:[1]
"It is analogous to a king who had a pearl that was cast in earth and thorns. The king had to probe the earth and thorns in order to recover the pearl. As soon as the king recovered the pearl he discarded the earth and thorns and occupied himself with his treasure."
Here, too, it was impossible to describe Yaakov's settling in Canaan and tell the story of his children without first summarizing the section about Edom, the descendants of Esav.
Why, indeed, was such a preface necessary? Also, the parable seems to imply that Jacob was "hidden" among Esav's descendants, yet almost all the Edomites come on the scene after Yaakov's passing. Additionally, why was the "pearl" found in the midst of both "earth" and "thorns"?
The purpose of Yaakov's settling in Canaan was not only so that he and his children might inhabit Eretz Yisrael, but also, as Yaakov told Esav, so that he might remain within reach of his brother "until I come to [you], my lord, in Seir,"[2] which refers - as Rashi explains[3] - to the fulfillment of the promise "at the time of Mashiach's coming... that 'deliverers[4] will go up to Mount Tzion to judge the mount of Esav.' "
It is this that our Sages imply with the parable of the pearl: The allusion is not merely to Yaakov's settling in Eretz Yisrael, but to Yaakov's ultimate goal - "coming to Seir." Since this can be attained only by working within "the settlements of Esav and his progeny," i.e., purifying and elevating the sparks of holiness concealed within physicality, Yaakov's pearl is described as being concealed within the "earth and thorns" of Esav.
Herein lies a vital lesson for Jews during times of exile: The purpose of all exiles, and particularly of this final Exile, the exile of Edom, is to purify and elevate the sparks of holiness (the pearls) found in physical things[5] - the earth and thorns.
Within physicality itself there are two distinct categories, alluded to by our Sages as "earth" and "thorns:"
"Earth" denotes permissible things that merely conceal sparks of holiness found within them. A Jew is able, through his spiritual service, to purify these sparks and elevate them.
"Thorns," however, refer to material things that are prohibited, and that so profoundly conceal the holiness within them that in the normal course of events they must be cast aside.
Moreover, even after a person "recovers the pearl," he must "discard the earth." I.e., it is necessary for the person to indicate that the physical things in and of themselves are of no importance. He occupies himself with them only so that he may gain access to the sparks of holiness concealed within.
This is why "discarding the earth" is necessary in order to obtain the pearl: As long as physicality itself is important to the seeker, not only will he be unable to properly extricate the pearl, but it is quite possible that his occupation with physical matters will lead to his spiritual downfall.[6]
Only when a person's every physical act is performed in a manner such that he that he disregards their corporeality will he be able to elevate the sparks of holiness concealed within matter. By doing so a person's own spiritual stature is immeasurably enhanced as well.
Based on Likkutei Sichos Vol. XV, pp. 302-307.
Notes:
- (Back to text) Tanchuma, Vayeishev 1.
- (Back to text) Bereishis 33:14.
- (Back to text) Ibid.
- (Back to text) Conclusion of Ovadiah.
- (Back to text) Torah Or, beginning of Lech; ibid. 117b. See also Likkutei Sichos III, p.826.
- (Back to text) See Likkutei Torah, Naso 26c, Balak 72a, Pinchas 79d, et al.
The Torah portion Vayeishev relates at length
[1] about Yosef's trials and tribulations in Egypt, first being forced into slavery and then incarcerated in an Egyptian prison. In both instances G-d was with Yosef, blessing him with good fortune.
The Torah, however, clearly distinguishes between his good fortune as a slave and his good fortune as a prisoner: With regard to the former, the verse states:[2] "and G-d made it so that all he did was favored with good fortune - matzliach - in his hand." With regard to Yosef's fortunes as a prisoner, the verse merely states:[3] "and that which he did, G-d favored with good fortune," deleting the term "in his hand."
Why do the verses differ?
The Tzemach Tzedek explains[4] that the word matzliach means good fortune - something granted as a gift from above, independent of a person's own labor.[5]
There are, however, two kinds of "luck": One is realized within and through a man's actions. For example, a person who succeeds at whatever he does owes his continued success to G-d's ongoing gift.
There is, however, an even greater kind of luck, wherein the reward for a person's labor is so out of proportion to the effort expended that one can immediately perceive G-d's hand at work.
Herein lies the difference between Yosef's two kinds of luck: During the time that he was a slave, the verse states:[6] "G-d was with Yosef, and he was a man of good fortune" ; the success was ascribed to Yosef. When Yosef was jailed, however, the verse states: "and that which he did G-d favored with good fortune" ; whenever Yosef would do something, his success was so astounding that G-d's hand was immediately discernible.
Why was it that when Yosef was merely a slave his luck was of a lower order, yet when he underwent the further degradation of becoming a prisoner his luck became greater?
The prerequisite for supernatural success is self-abnegation, as the verse states:[7] "To this one I will look - to one who is poor and of crushed spirit." The less cognizant a person is of his own ego, the more G-d will be with him, and the more will G-d's might be perceived in his actions.
Herein lies the basic difference between slavery and incarceration. While a slave is wholly subjugated to his master, he still retains a sense of dignity and self; he is able to accomplish meaningful work, and so on.
A prisoner, however, is nothing more than a number, and cannot develop or even employ his talents; a prisoner loses all sense of self-esteem.
Yosef's slavery enabled him to achieve an appropriately profound state of humility. In turn, "G-d was with Yosef and he was a man of good fortune... and G-d made it so that all he did was favored with good fortune in his hand."
Nonetheless, since Yosef the slave still retained a sense of self, his success was limited to such divine good fortune as was clothed in, and thus necessarily bounded by, "his hand" and actions.
Yosef's incarceration, however, created a state of utter nullification before G-d, to the degree that he lost all feeling of personal ego. The success he then enjoyed was therefore entirely superhuman - "and that which he would do G-d would favor with good fortune."
Yes, Yosef's success even now remained based upon his actions, but since Yosef exhibited total self-abnegation, his actions in no way impeded his luck. Thus, the rewards were no longer limited by the hand of a limited being, but were divinely boundless.
Compiled from Likkutei Sichos, Vol. XXV, pp. 213-216.
Notes:
- (Back to text) Bereishis 39:1 and onward.
- (Back to text) Ibid., verse 3.
- (Back to text) Ibid., verse 23.
- (Back to text) Or HaTorah, Vayeishev 278a-b.
- (Back to text) See Moed Katan 28a; Zohar, Vayeishev 181a.
- (Back to text) Bereishis 39:2.
- (Back to text) Yeshayahu 66:2.
Vayishlach