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TTHE WEEKLY SIDRA- VAYISHLACH
Rabbi Moshe Greebel
Upon leaving any place with one’s belongings, it has always been customary for someone or other to say something about taking one last look, in the event that an item might have been forgotten. Yet, while we so often use the phrase ‘one last look,’ are we aware that its origin comes from this week’s Sidra? We begin with the following Midrash from Shir HaShirim Rabba 3-9:
“Rabbi Chiya the Great, and Rabbi Shimon the son of Rabbi once engaged in business dealing in silk. They went to Tyre (Lebanon) and did business there, and on coming out of the town gate they said, ‘Let us go back and see if we have not forgotten something.’ They went back and found a package of silk. They said, ‘We learned this from our father Ya’akov, as it is written, ’’…..And there wrestled a man with him…..”’” (B’raishis 32:25)
The above Midrash actually referred to the beginning of that Passuk (verse), which stated:
“And Ya’akov was left alone…..”
That is, after making his two encampments cross the nearby brook at night, in order to keep as many as possible safe from his approaching brother Aisav, and the four hundred desperados with him, Ya’akov remained alone, to take that quintessential last look to determine if anything was left behind.
Nevertheless, was Ya’akov truly permitted to place himself in danger by being out all alone at night? The Gemarah in B’rachos 43b instructed:
“Our Rabbis taught, ‘Six things are unbecoming for a scholar. He should not go abroad scented, he should not go out by night alone, he should not go abroad in patched sandals, he should not converse with a woman in the street, he should not take a set meal in the company of ignorant persons, and he should not be the last to enter the Bais HaMidrash (study hall).’”
In P’sachim 112b, we see:
“Three things did Rabbi Yossi son of Rabbi Y’huda charge Rabbi, ‘Do not go out alone at night, and do not stand naked in front of a lamp, and do not enter a new bath-house…..’”
In Chagiga 3b, we are taught:
“Our Rabbis taught, ‘Who is deemed an imbecile? He who goes out alone at night, and he who spends the night in a cemetery, and he who tears his garments.”
Why therefore, did Ya’akov place himself in such danger, just to look over the previous campsite for anything forgotten? The Gemarah in Chulin 91a asked this very question, and responded to it:
“’And Ya’akov was left alone.’ Said Rabbi Elazar, ‘He remained behind for the sake of some small jars. Hence (it is learned) that to the righteous, their property is dearer than their body. And why is this? Because they do not stretch out their hands to robbery.’”
The Yalkut Mai’Am Lo’aiz (page 413) explained the above Gemarah in the following manner:
“For, the property of Tzadikim (righteous) is very dear to them, in that they engage in righteousness, and do not steal from or mislead others. They are like this because they love quiet, and wish to spend their time indulged in the Torah…..”
The Yalkut continues:
“…..The wicked on the other hand, will corrupt themselves, even for the smallest amount, for, they care nothing for the Torah, and will even go to their business without having prayed. Neither, do they rush home at the end of the day to recite Mincha (afternoon service), assuming they can make it up at Ma’ariv (evening service). Because they are at their business all day long, they earn great amounts of money, even if it means defrauding their neighbors by selling short. Such people are indifferent to the source of their money…..”
The Yalkut concludes:
“…..However, those honorable people, who conduct themselves with ethics, value a P’ruta (simple copper coin) as much as a Dinar (much more valuable coin), in order that they do not have to interrupt their indulgence in Torah, to earn it again.”
Basically then, a wicked man has no affinity whatsoever to the Torah, because he spends all his time earning great amounts (even dishonestly). As a result, he is not so careful with his possessions. A Tzadik (righteous man) on the other hand, does not wish to spend all his time earning money, which will greatly limit his time to indulge in Torah. That is why he is very careful with his possessions, and that is why Ya’akov was permitted to be out alone at night, even though Aisav was nearby.
But, why did the above Gemarah specify that it was ‘small jars’ for which Ya’akov endangered himself at night? What exactly, is the significance of these ‘small jars’? A very informative and fascinating explanation for this can be found in the Yalkut Mai’Am Lo’aiz, in the name of the texts Tzaidah LaDarech, the Shach, and Imrei Shafer, based on B’raishis 28:10-22.
There are opinions which hold that when Ya’akov (63 years old) left his father’s house to journey to his uncle Lavan, en route, the Sun set in the middle of the day. Ya’akov then took stones and put them under his head to sleep, but miraculously, they became one larger stone, which Ya’akov transformed into a monument in the honor of HaShem. At that exact point, he was bestowed a vial of oil from heaven, with which he consecrated the monument. But, as soon as he did this, the vial was inexplicably still filled to the top, which made Ya’akov understand that there was a Siman B’racha (sign of a blessing) in this vial, and from then on, he kept it on him.
Sometime later, through N’vuah (prophecy), it became known to Ya’akov that this very oil would be used in the consecration of the Mishkan (Tabernacle), it vessels, and the altar, and of Aharon and his sons as Kohanim (priests).
As well, Ya’akov realized that this oil would be used as a Nais (miracle) at a later time, by Eliyahu HaNavi, when it would come to the Woman of Tzarfas (M’lachim I:17:14), and the wife of Ovadiya (M’lachim II:4:6).
Because of all that Ya’akov saw through N’vuah, he knew he had to go back for those vials of that oil he was initially given from heaven, even though he would be placing himself in great danger. That is why the Passuk states, “And Ya’akov was left alone.” Because that oil was so important to the future, Ya’akov alone would have possession of it, so that no other man could benefit personally from it.
Now, in reality, continued the Yalkut Mai’Am Lo’aiz, if this oil was so important, should it not have been initially packed up and taken out of the camp? The reason Ya’akov would not do so, was because he was concerned about menstruate women in the camp, who might come into contact with that oil, thus defiling it. That is why he first caused all the females (along with the males) to cross the brook. But, somewhere in the confusion of mobilizing two encampments, the oil was forgotten, and Ya’akov had to retrieve it, by taking one last look.
The Yalkut Mai’Am Lo’aiz concludes in the following manner. From this, every man should learn that when he counts money, or relocates from one home to another, after he is finished, he should return for that one last look. As well, when one locks up his business for the day, let him go back and examine the lock yet another time. And so, conclude the Yalkut Mai’Am Lo’aiz.
Let us as well learn that everything we posses in this world, is given to us directly by HaShem, even though there may be middle men involved. As a result of this, we must be as careful as possible with all our possessions, and not be spendthrifts or wastrels with what was bestowed to us. May we always be content with what we have, and may we always acquit ourselves favorably in all our endeavors.
May we soon see the G’ulah Sh’laimah in its complete resplendency- and in our times.
Good Shabbos.
NCYI's Weekly Divrei Torah Bulletin is sponsored by the Henry, Bertha and Edward Rothman Foundation - Rochester, New York; Cleveland, Ohio; Circleville, Ohio
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