Dedicated in memory of Yaakov ben Avraham and Sarah Aharonov z"l
Rabbi Avi Kannaiis former Rosh kollel in Memphis and currently serves as Rabbi of Kehilat Mitzpe Ramot, Jerusalem.For comments: [email protected]
After more than a year of intense warfare and an international assault on Israel, which reached its peak with the scandalous decision at The Hague last week, it seems that we must return to the fundamentals, remember what we are fighting for, and understand the essence and role of the Jewish people. All of this can be found in this week's Parasha, in a way that will give us strength and inspiration.
A well-known preacher used to express his criticism of the Mizrachi movement and Religious Zionism humorously by referring to the story at the beginning of this week's Parasha. It is told that when the children agitated within Rivka, she said, "If so, why am thus?" and went to inquire of the Hashem. Rashi explains that when Rivka passed by the entrance of the Beit Midrash, Jacob would run to come out, and when she passed by the entrance of an idol worship place, Esau would run to come out. The answer she received from G-d was that there were "two Goyim" in her womb. The question arises: what comforted Rivka upon hearing the message that there were "two Goyim" in her womb? The answer, the preacher concluded, is that even two Goyim are preferable to a single "Mizrochnic" (=a member of the Mizrachi movement – Religious Zionist).
At the heart of the criticism is the view of the "Mizrochnic" as a fickle and superficial person, one who represents "both this and that," without depth. However, it seems that davka this very Parasha strengthens the path of Religious Zionism. One of the greatest puzzles in this week's Parasha is Yizchak's behavior. Why did Yizchak initially prefer to bless Esau? How could he favor Esau, "a hunter," over Jacob, who was "a wholesome man, dwelling in tents"?
One way to understand Yizchak is by closely examining the difference between the blessing he gives to Jacob while thinking he is Esau and the blessing he gives to Jacob at the end of the Parasha, knowing he is Jacob. The focus of the blessing given to Jacob, when disguised as Esau, is materialistic. Jacob, disguised as Esau, is promised rain and a successful harvest, as well as dominion.
In contrast, the focus of the blessing given to Jacob at the end of the Parasha is spiritual – Yizchak gives Jacob the "Blessing of Abraham," with the promise of descendants and the Holy land.
It seems that Yizchak believed there was no need to reject Esau entirely and give everything to Jacob. Yitzchak was impressed that Esau was capable in the material realm, and therefore, he thought it was good for him to manage all the affairs of this world, while Jacob, "a wholesome man, dwelling in tents," would be in charge of the spiritual domain. Each of the brothers would be responsible for the area in which he was skilled: Esau would be the minister of material affairs, while Jacob would be the minister of spirituality.
However, Rivka had a different spirit. Rivka believed that it was neither possible nor right to divide the roles. She objected to the division not only for practical reasons but for a fundamental reason. Rivka believed that the connection between the material and the spiritual was essential, and this is the destiny of the Jewish people. Her objection to the division of roles was essential. The Jewish people have a mission in the world.
Rabbi Kook (Orot, p. קד) explains the innovation of Avraham Avinu. Even before Avraham, there were righteous individuals in the world, such as Shem and Ever, for example. However, these were individual righteous people. An individual could decide to withdraw from worldly matters, go to the desert, and elevate himself spiritually. In contrast, a nation must engage in material matters. A nation must address economics, foreign policy, and security, including having an army. Moreover, a nation consists of people who are different from one another, with varied tendencies and abilities.
Avraham, in order to redeem the world from its spiritual and material troubles, decided to establish a nation that calls upon the name of Hashem. A whole nation, that behaves in a moral way as a nation. It is said of Avraham that he commanded his children and his household after him to keep the way of Hashem, to do righteousness and justice (Genesis 18:19). Avraham believed that this was possible – a nation could be established that would necessarily deal with material matters, yet would still be moral and holy. Since this is possible, it is also obligatory. This nation would demonstrate to the entire world that it is possible to live an earthly, natural, and normal life while being moral and holy.
Rabbi Yoel Ben-Nun explains that the one who received the blessings is, in the end, a being whose "voice is the voice of Jacob and whose hands are the hands of Esau." We are required to implement spirituality – the voice of Jacob – in this world, the material world, and for this, the hands of Esau are needed.
This, in my opinion, also explains Jacob's dream that appears immediately after his flight to Haran. Jacob is in distress. He is fleeing from Esau, and his conscience is likely troubled by how he received the blessings. G-d, through the vision of the ladder, strengthens him. G-d tells him that the justice is with Rivka, the mission is to unite heaven and earth, to set up a ladder on earth with its top reaching the heavens. The angels descending the ladder bring down spiritual ideas to be applied on earth, while the angels ascending the ladder elevate the earth to the heavens.
The Jewish people must serve as an example to all nations of the possibility of managing the affairs of this world, with all the difficulties involved, in a moral and holy manner.
Our holy soldiers risk their lives and fight with selflessness for the fulfillment of this mission. After 2000 years of exile, G-d has granted us the opportunity to realize the vision of Avraham and Rivka, and of Yizchak after accepting the Devine decision, which agreed with Rivka. We must remember to be worthy of the sacrifice of our soldiers and feel the full weight of the responsibility upon us in building our beloved state, based on the values of morality and holiness.