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By Rabbi Naftoly Bier
After having taken his family across the “ford of Yabbok,” Yaakov Avinu “was left alone and he struggled with a being (the angel of Esau).” (Genesis 32:25)
Rav Samson Raphael Hirsch explains in the following manner:
“As he had already passed all his people and all his possessions to the other side of the stream, his being left alone can only be explained by, as the sages teach נשתייר על פכים קטנים, that after he had brought everything across, he returned to look round and see that no small things had been forgotten. And to this they attached the significant saying: ומכאן לצדיקים שחביב עליהם ממונם יותר מגופן כל כך למה לפי שאין פושטין ידיהם בגזל (Chulin 91a) that the righteous ones see even in the smallest value of honestly acquired fortune, something holy, which they may neither squander or allow to be uselessly wasted, and for the rightful use of which they will be called to account. A million has, for them, only the value of a pin, if it is a question of spending it for God-pleasing purposes, and a pin has the value of a million if it is a question of wasting it uselessly. The smallest possession that he has, who does not פושט ידו בגזל, who does not take anything by force, but only calls his own what he has acquired by his honest toil, is considered by him as a token of G-d’s Providence and Goodness, his very smallest possession, a produce of honest sweat and G-d’s Blessing and hence of invaluable worth.”
At first the quote from the Talmud that the righteous consider their possessions more significant than their bodies is incomprehensible. One is not allowed to endanger one’s life, one is commanded וחי בהם, that one’s ability to live takes precedence over all mitzvahs except the three cardinal sins. True, one has to protect one’s possessions for they are a benefaction from Hashem, but certainly one’s being is also!
The תפארת יעקב explains in the following manner. Yaakov Avinu, our patriarch Jacob, had no doubt he would survive. He duly recognized with certainty that Hashem would definitely protect his possessions. Due to his unflagging, essential commitment to integrity; his possessions would be defined as being Hashem’s. Consequently he had a moral obligation to protect “Hashem’s bounty” even at the expense of being pained for a short time; especially since it wasn’t certain that he would be injured.
Immediately after this narrative, the Torah tells us of the monumental struggle between the being (Angel of Esau) and Yaakov Avinu. It is the eternal struggle between the opposite forces which govern every human being and society as a whole. Can one dominate their physical desires, their drive to dominate and to compete with others, to reject plan and purpose dictated by a Higher Power – Hashem – or does one subjugate their will to one’s Creator with the total perspective that the physical is but a challenge to be sublimated; the real life mission being to emulate Hashem and to raise oneself to Him.
“In Ya’akov and Esav, two opposing principles confront each other. The struggle between them, and the outcome of this struggle, are the forces that have shaped world history. Ya’akov represents family life, happiness and making others happy. Esav represents the glitter of political power and might. This conflict has raged for thousands of years: Is it sufficient just to be a human being, and are political power and social creativity of no significance unless they lead to the loftiest of all human aspirations, or, on the contrary, does everything that is human in man, in home, and in family life exist only to serve the purposes of political triumph?”
To succeed in this battle necessitates that a person be unequivocal in their focus; honestly and constantly asking if one is definitely, correctly acting in consonance with Hashem’s will. If one is relentless in their activity relating to money and possessions with perfect integrity, thereby developing an honest personality, only then can one raise oneself to true spiritual heights.
It is then understood Yaakov’s tenacious desire to protect his belongings. If the basis of all achievement – and of אמונה – is אמת, honesty, then how it could otherwise than to gather even the inexpensive, plain earthenware jugs. In turn this enabled him to succeed in the struggle with שרו של עשו.
For Moshiach to come, to finally witness “ורב יעבוד צעיר, and the greater (Esau) will serve the lesser (Yaakov)” will only transpire if we are honest in our speech, financial dealings, and not compromising the quality of life of another; their dignity and their emotional and physical health.
