From:                                   JoshHoff@aol.com

Sent:                                    Friday, December 12, 2008 3:24 AM

To:                                        JoshHoff@aol.com

Subject:                                Netvort:parshas Vayishlach,5769

 

                                                                  Mr. Lonely
                                 By Rabbi Joshua solitarily known as The Hoffer) Hoffman

 

Ya'akov, after preparing for his encounter with Eisav by sending him a lavish gift, praying to God and, as s a last resort, arranging for battle, sends his entire family and entourage to the other side of the River Yabok, and then crosses back over by himself. The Torah tells us, at that point, " Veyivaseir Ya'akov levado,' or, " Ya'akov remained by himself' ( Bereishis, 31:25)..These three words have served as the theme of many sermons, taking Ya'akov as a paradigm for the Jewish people, who, throughout their exile, have remained alone, without support from other nations, relying on God to survive as a sheep among seventy wolves. Thus is certainly the image one has when thinking of Israel's ambassador to the United nations sitting at a meeting of the General assembly there.  I first heard this verse used in  this context from a shul rabbi in Chicago, Rabbi Rosenthal, in a sermon he gave on parshas Vayishlach.( perhaps in 1970- for the record, the sermon was in Yiddish). This view of Ya'akov is certainly consistent with the midrashim we referred to last week, as cited by the Beis Yisroel, which view Ya'akov as the patriarch who was told to pave the way for the Jews in their various exiles.  I would like to suggest , however, that there is another dimension to  Ya'akov's loneliness that is being presented in this episode, which we can better understand through one of the classic works of Rav Yosef Dov Soloveitchik, " he Lonely Man of Faith."

 

Rav Soloveitchik writes, in his essay, that when he speaks of his profound loneliness, he does not mean that he is physically alone. He is surrounded by friends and acquaintances with whom he is able to speak, argue and reason. still, this does not relieve him from his feeling of loneliness,and at times he feels rejected by all, and is reminded of the verse in Tehillim, chapter 36), " for my father and my mother have abandoned me, and God has taken me in." Faith in God, says Rav Soloveitchik, is by its nature a solitary experience, man confronting God, and it is an experience that can therefore cause pain, but, ultimately, is cathartic. Rav Soloveitchik, in his essay, goes on to explain what this lonely encounter means for him, by analyzing the first two chapters of Bereishis, and delineating two aspects of man, coining the terms Adam I and Adam II, the first being the man of action who is charged to engage the world and conquer it, the second being the man of faith, who encounters God as a solitary human being dialoguing with his Creator. I would urge readers who have not yet done so to study this remarkable work, a testimony of faith by one of the most profound dialoging of the twentieth century.

 

Applying Rav Soloveitchik's remarks to the situation of Ya'akov,  the Torah tells us that he helped his family and company cross over the river, thus leaving him alone. He is described as being alone even though he has two wives, two maid-servants, thirteen children and a company of servants just across the river. He then encounters a mysterious 'ish,' or man, with whom he struggles throughout the night. The midrash tells us that this man was really the guardian angel of Eisav, and Ya'akov, on some level, was now battling with him. Rabbi Yissocher Jacobson, in his Meditations on the Torah, suggests that this was actually a psychological struggle that Ya'akov went through, with his own soul, struggling with his misgivings over having tricked Eisav out of his blessings,even though,as the Targum notes, Rivkah's plan was divinely inspired,and Ya'akov acted on this awareness. Perhaps we can modify this approach somewhat and suggest that Ya'akov, left alone,  reflected on the essence of his faith, and on how he differed from Eisav, from whom he had bought the bechora, or the status and responsibility of the first-born, In order to confront Eisav, he felt that he needed to first clarify his own relationship with God, and he did this by himself, as a lone individual encountering his Creator. . 

 


 

 




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