There are certain confrontations in life that are seemingly unavoidable. Yakov flees from his parents' home in order to avoid confronting Eisav over the matter of the birthright that Yakov purchased from Eisav and the blessings that Yitzchak bestowed on Yakov. Yet, after twenty years of separation and avoidance of Eisav, Yakov now confronts him, not knowing what Eisav's response to Yakov's gifts and flattery will be. Now, Yakov knows that there is no escaping the confrontation. He therefore steels himself for it with gifts to Eisav, with prayer, and even with preparations for conflict. Eisav cannot be permanently finessed. He demands answers and policies and Yakov cannot ignore him.
In the Torah reading of Vayishlach, Yakov successfully disarms Eisav by showering him with gifts and compliments. He does not really have a serious discussion with him about their outstanding differences. Yakov is convinced that Eisav will react negatively to airing all of their differences out in the open. Therefore, Yakov employs diverse tactics to really avoid Eisav once more. Eisav knows that he is being had, but chooses to let the matter rest temporarily. In the long history of the Jewish people, Yakov has consistently attempted to avoid dealing directly with Eisav. Whether Eisav came in the guise of a Roman Emperor or Christian Pope or German Kaiser or Russian Czar or Commissar, Yakov always attempted to appease Eisav and not confront him. This was always the political policy of the Jewish community and our survival is certainly indicative of its soundness.
However, over the years, an Eisav in a different guise has evolved, one who will not be put off with gifts and blandishments, one who demands the confrontation that Yakov dreads and postpones. This Eisav may be called "modernity". It is the modern world of democracy and freedom, of new ideas and constantly advancing technology, of not only freedom of religion, but freedom from religion, as well. What does Yakov have to say to this new Eisav? The main problem in Jewish life over the past two centuries is exactly that - how does Judaism, the Jewish people, the individual Jew, confront the problems raised by modernity?
There is a section of traditional Jewry that, until today, emulates the tactics of our father Yakov and avoids confrontation with the modern world. It simply attempts to shut that world out from its life and society. This approach has met with varying degrees of success, but has not been universally adopted, even in the Orthodox Jewish world. At the other end of the spectrum there has been an attempt by a section of Jewry to embrace and include the ideas of modernity and even the life style and attitudes of the modern world into its Jewish life. This trend has also experienced many failures and problems and has many times been overwhelmed by the modern world, to the detriment of its Jewish component. There are now, and there have been until now, many attempts to find a middle ground between traditional
Judaism and the ideas of modernity and behavior of the modern world. But, the truth be said, no universally successful formula for confronting the modern world has as yet been formulated by the descendants of Yakov.
Meanwhile, the modern world and its ideas are ripping gaping holes in the fabric and population of the Jewish people. Not everyone can or should divorce one's self from the modern world swirling about us. And, again, not everyone can successfully reconcile a Torah life-style and commitment to the realities of the modern world. One thing, though, is clear and that is that the traditional Torah way of life should be given priority in Jewish affairs, both public and private.
David Ben Gurion came to see Rabbi A.Y. Karelitz (known as the Chazon Ish) in the beginning years of the State of Israel. He asked the venerable rabbi, "How shall we live together in our new state? Who should give way to whom?" Rabbi Karelitz responded by saying that the Talmud posits a case where two camels meet on a narrow road. One is laden with cargo and the other is not. The Talmud's decision is that the loaded camel has the right of way. The traditional, even isolationist, world of Jewry is laden with 3,400 years of Judaism and Jewish life. It certainly is entitled to appreciation, recognition and support, if not even to the right of way.
Shabat Shalom.
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Rabbi Berel Wein, noted author and lecturer, is founder of the Destiny Foundation, dedicated to educating Jews about their historical and ethical heritage.
In the Torah reading of Vayishlach, Yakov successfully disarms Eisav by showering him with gifts and compliments. He does not really have a serious discussion with him about their outstanding differences. Yakov is convinced that Eisav will react negatively to airing all of their differences out in the open. Therefore, Yakov employs diverse tactics to really avoid Eisav once more. Eisav knows that he is being had, but chooses to let the matter rest temporarily. In the long history of the Jewish people, Yakov has consistently attempted to avoid dealing directly with Eisav. Whether Eisav came in the guise of a Roman Emperor or Christian Pope or German Kaiser or Russian Czar or Commissar, Yakov always attempted to appease Eisav and not confront him. This was always the political policy of the Jewish community and our survival is certainly indicative of its soundness.
However, over the years, an Eisav in a different guise has evolved, one who will not be put off with gifts and blandishments, one who demands the confrontation that Yakov dreads and postpones. This Eisav may be called "modernity". It is the modern world of democracy and freedom, of new ideas and constantly advancing technology, of not only freedom of religion, but freedom from religion, as well. What does Yakov have to say to this new Eisav? The main problem in Jewish life over the past two centuries is exactly that - how does Judaism, the Jewish people, the individual Jew, confront the problems raised by modernity?
There is a section of traditional Jewry that, until today, emulates the tactics of our father Yakov and avoids confrontation with the modern world. It simply attempts to shut that world out from its life and society. This approach has met with varying degrees of success, but has not been universally adopted, even in the Orthodox Jewish world. At the other end of the spectrum there has been an attempt by a section of Jewry to embrace and include the ideas of modernity and even the life style and attitudes of the modern world into its Jewish life. This trend has also experienced many failures and problems and has many times been overwhelmed by the modern world, to the detriment of its Jewish component. There are now, and there have been until now, many attempts to find a middle ground between traditional
Judaism and the ideas of modernity and behavior of the modern world. But, the truth be said, no universally successful formula for confronting the modern world has as yet been formulated by the descendants of Yakov.
Meanwhile, the modern world and its ideas are ripping gaping holes in the fabric and population of the Jewish people. Not everyone can or should divorce one's self from the modern world swirling about us. And, again, not everyone can successfully reconcile a Torah life-style and commitment to the realities of the modern world. One thing, though, is clear and that is that the traditional Torah way of life should be given priority in Jewish affairs, both public and private.
David Ben Gurion came to see Rabbi A.Y. Karelitz (known as the Chazon Ish) in the beginning years of the State of Israel. He asked the venerable rabbi, "How shall we live together in our new state? Who should give way to whom?" Rabbi Karelitz responded by saying that the Talmud posits a case where two camels meet on a narrow road. One is laden with cargo and the other is not. The Talmud's decision is that the loaded camel has the right of way. The traditional, even isolationist, world of Jewry is laden with 3,400 years of Judaism and Jewish life. It certainly is entitled to appreciation, recognition and support, if not even to the right of way.
Shabat Shalom.
--------------------------------------------------------
Rabbi Berel Wein, noted author and lecturer, is founder of the Destiny Foundation, dedicated to educating Jews about their historical and ethical heritage.