In keeping with the conception that the name of a Torah reading describes its fundamental theme, the essay to follow focuses on the message of Parshas Vayishlach: that every person is selected by G-d as a shliach (an agent) to do his part in the task to make this world a dwelling for G-d.
Significantly, this Torah reading often falls on the Shabbos prior to (19) Yud-Tes Kislev, the Rosh HaShanah of Chassidus.
Parshas Vayishlach focuses on the essence of our mission: to draw G-dliness into our material world.
Yud-Tes Kislev highlights the potential to reveal that G-dliness and become consciously aware of G-d's presence in every dimension of our experience.
Both of these goals lie at the heart of the Rebbe Shlita's activities.
Through his inspiration, the mivtzoyim (Mitzvah Campaigns) have enabled hundreds of thousands of individuals to draw G-dliness into the world through their observance of the mitzvot.
And his teaching's have made possible an internalized knowledge of spiritual truth.
May the study of the Rebbe Shlita's teachings arouse Divine blessings for his complete and speedy recovery, and may he lead us to the Redemption in the most immediate future.
3 Kislev, 5754
Delegation of responsibility is one of the primary challenges in every successful enterprise. For there is no way one individual can deal successfully with all the details of a complex undertaking.
Simultaneously, however, a person in a leadership capacity often desires to have things "done his way."
In seeking for a definition of one of the dimensions of the delegation of responsibility, our Rabbis have offered [1] three different conceptions of the relationship between a principal (meshaleiach) and an agent (shliach):
- The agent is considered as an independent entity and he must take responsibility for the deed which he performs. Nevertheless, the consequences of the deed - both positive and negative - are borne by the principal.
- Although the agent is considered an independent entity, since he is acting under the agency of the principal, the deed is considered as if performed by the principal.
- As implied by the simple meaning of the expression, [2] "A person's agent is considered as the person himself," the agent is considered as if he was an extension of the principal, a "long hand," as it were. [3] Every dimension of the agent's being is associated with the principal.
Two principles are common to all three perspectives:
- the agent's capacity to act on behalf of the principal is dependent on the principal's empowering him to do so.
Therefore, even the approach which entrusts the highest degree of responsibility to the agent appreciates that if the agent deviates from the instructions the principal gave him, his agency is revoked. [4]
- to be successful, the agent must use his own potentials, summoning up his intellect and his energy and devoting them to the task at hand. For even the approach which conceives of the agent as an extension of the principal appreciates that, in fact, the agent is a separate entity who must execute the task on his own initiative. [5]
These concepts have parallels in our divine service.
For every person is considered as an agent of G-d's, [6] charged with the responsibility of bringing the world to its desired purpose: that it be manifest that it is G-d's dwelling. [7]
In this endeavor, he must realize that he is only an agent; the world is G-d's dwelling and in the Torah, G-d has outlined His plans for the functioning of that dwelling.
Any other conception, however beneficial it may appear to a particular individual is a deviation from the mission with which we have been entrusted. [8]
Simultaneously, G-d charges us with using our own initiative to accomplish this task.
For life is not a textbook, and the practical application of the Torah and its mitzvos in the particular environments and situations which we confront requires that a person use his own mind and heart to appreciate the desired Torah response at any given time.
As a person applies himself with dedication to the accomplishment of this mission, he also internalizes it.
Not only does the person affect change within the world, he himself changes.
Just as the agent must be identified with the principal, a person must give himself over to G-d's will and identify himself with it.
The extent of that identification differs from person to person.
In this respect, the three different conceptions of shlichus mentioned above can be seen as three varying approaches to our commitment to divine service.
There are tzaddikim, righteous men, whose commit ment to G-dliness dominates their personality to the extent that every aspect of their being is permeated with G-dliness.
Their thoughts - and even their will and their pleasure - reflects G-d's. This, however, is an elevated rung which most people cannot attain.
On the whole, the second level - that the person remains an independent entity and yet, his deeds are not his own - is within the reach of more individuals.
For the mitzvos we perform are not human acts; they are G-dly, and a person who performs them selflessly can express this inner G-dly power. [9]
There are individuals on an even lower level; they are not concerned with the G-dly nature of the mitzvos they perform.
Nevertheless, they perform mitzvos - for even "the sinners of Israel are filled with mitzvos as a pomegranate is filled with seeds" [10] - and the consequence of the deeds they perform is the expression of G-d's will.
Thus they also contribute toward the transformation of the world into a dwelling for G-d.
Regardless of the differences between all these individuals, they - and indeed all mankind - share a fundamental commonalty: we are all G-d's agents charged with various dimensions of a shared mission.
The setting in which each individual functions, the task he is given, and the intent with which he performs it may differ, but the goal of the mission is the same.
This is the message of Parshas Vayishlach: that every one of us is sent as a shliach, an agent of G-d.
We are sent "to Esav" - to refine and reveal the G-dliness present within the material dimensions of existence which are identified with Esav.
Significantly, Vayishlach is not just the beginning of the Torah reading; it is the name of the Torah reading.
The name of an entity communicates its essential life-force. [11]
Thus every element of the Torah reading shares a connection with this concept, pointing to the many facets of the mission with which we are charged.
For the mission to make the world G-d's dwelling does not confine our scope; on the contrary, it challenges us to expand it to encompass every aspect of existence.
The word Vayishlach means "And he sent," implying that our mission also includes making other shluchim.
A person cannot remain content his personal acceptance of the task of making the world G-d's dwelling. He must also inspire others to shoulder a portion of this endeavor; to borrow an expression from our Sages: Shilach Oseh Shliach - "One shliach makes another." [12]
The Hebrew word Shliach also alludes to the consummation of the mission, for its numerical equivalent together with the number 10 equals the numerical equivalent of the word Mashiach.
This implies that Mashiach's coming is dependent on every person dedicating the ten powers of his soul to the mission of making the world a dwelling for G-d and internalizing that mission within those ten powers.
Our efforts to spread the awareness of G-d throughout the world and have that awarenes s permeate our individual beings will precipitate coming of the age when "the earth will be filled with the knowledge of G-d as the waters cover the ocean bed." [13]
Adapted from Likkutei Sichos, Vol. IX, ps. 323-324, Sefer HaSichos 5748, p. 138ff., Sichos Simchas Torah, 5748.
Notes:
- (Back to text) See Lekach Tov (by Rav Yosef Engel), sec. 1.
- (Back to text) Kiddushin 41b.
- (Back to text) See the Kuntres Acharon to Shulchan Aruch HaRav 263:25.
- (Back to text) Mishneh Torah, Hilchos Shluchim 1:2, Shulchan Aruch, Choshen Mishpat 182:2.
- (Back to text) As a reflection of this concept, Gittin 23a states that an agent must be an intellectual mature individual, able to take and discharge responsibility.
- (Back to text) See Likkutei Torah, Vayikra 1c.
- (Back to text) Midrash Tanchuma, Parshas Bechukosai, sec. 3.
- (Back to text) Moreover, our power to effect change within the world is not our own; the soul, "an actual part of G-d" (Tanya, ch. 2), was granted to each of us. It is through activating this potential which we can bring about change.
- (Back to text) In this sense, the mitzvos are also referred to as shluchim (agents), for their observance is a G-dly act (Midrash Tanchuma, Vayigash, sec. 6).
- (Back to text) Chagigah 27a.
- (Back to text) Tanya, Shaar HaYichud ViHaEmunah, ch. 1.
- (Back to text) Kiddushin 41a.
- (Back to text) Isaiah 11:9.
Vayetze - 5754