Vayeitzei: In Search of Real Profits: The Divine Service of Zevulun

When explaining the reason for naming her son Zevulun, the Torah notes, “Leah stated,5 ‘From this time onward, my husband will dwell with me, for I have borne him six sons’; so she named him Zevulun.”

Rashi interprets the name Zevulun as “sharing the same root letters as the word z’vul, as in the phrase,6 beis z’vul, “dwelling place.” Thus, Leah was saying, “Now, Yaakov’s primary dwelling will be solely with me, for I have borne him the same number of sons as all his wives will.”

The straightforward meaning of the name Zevulun, that it refers to a dwelling, implies that it refers to something that will happen to Leah, “My husband will dwell with me.” This raises a question: As is well-known, a person’s name reflects his soul’s nature.7 As explained,8 “People’s names are not given coincidentally or as a result of the parents’ desire to call the child by that name.” Instead, “The Holy One, blessed be He, imparts wisdom and knowledge in the parents’ hearts so that they give their child a name that reflects the source of his soul.”

Certainly, this applies with regard to the names given by our Matriarchs, for they were prophetesses.9 The prophetic spirit that rested upon them enabled them to recognize the nature of their children’s souls and name them accordingly.

Thus, the name Zevulun reflects not only Leah’s prayer but his own nature, for he is referred to by this name. Nevertheless, this statement does not contradict the explanation given previously, that it refers to Leah’s prayer, “Now, my husband will dwell with me.” For it can be explained that one concept is dependent on the other:10 The reason that, after Zevulun’s birth, Leah spoke of Yaakov’s primary dwelling being in her tent is not only because he was her sixth son. Instead, it is also a reflection of Zevulun’s inner nature and virtue. Because that virtue would now be manifest in Leah’s tent, she felt that Yaakov should choose to dwell there.

This raises a question: Yaakov is primarily identified with Torah study. Thus, he is described as11 “an artless man, a dweller of tents,” i.e., the tents of study identified with Shem and Ever.12 Zevulun was, by contrast, as indicated by the blessing Yaakov gave him13 – “Zevulun will dwell by the seashore” – involved in commercial transactions.14

Why, then, would Zevulun’s virtue determine where Yaakov would establish his primary dwelling?

On the surface, the above question could be resolved on the basis of our Sages’ interpretation15 of the verse,16 “Rejoice, Zevulun, in your excursions and Yissachar in your tents.” Zevulun and Yissachar established a partnership.17 Zevulun would be involved in commercial activity, profiting from maritime ventures. He would provide the members of the tribe of Yissachar with their livelihood and they would occupy themselves with Torah study. Therefore, Zevulun was mentioned before Yissachar.

The fact that a subject is given precedence in the Torah indicates that it possesses an advantage over the subjects mentioned afterwards. Thus, it can be understood that Zevulun’s involvement in support of Torah study gives him an advantage over Yissachar.18

It is, however, difficult to postulate that the advantage possessed by the supporters of Torah study would determine the location of Yaakov’s primary dwelling. Yaakov is principally identified with Torah study itself; that is what was fundamentally important to him. Why should Yaakov’s dwelling be in the place of those involved in commercial activity – even if their involvement is solely for the purpose of supporting Torah – and not in the tents of Torah itself?19

The question is particularly poignant according to Rashi, who highlights the fact that the name Zevulun refers to Yaakov’s primary dwelling, as indicated by the phrase, beis z’vul, “a dwelling place.” The term beis z’vul points to a dimension that is not present in a dirah, “dwelling.” A dirah, “dwelling,” can also refer to a temporary dwelling. Beis z’vul, by contrast, refers to a permanent home.20

This is reflected by the wording King Shlomoh used regarding the Beis HaMikdash: “I have veritably built for You a beis z’vul, a resting place for You forever.” The Beis HaMikdash was called a beis z’vul because it is G‑d’s permanent dwelling, His “resting place forever.”

To relate the above to the name Zevulun: That name implies not merely a dwelling, which could be of a temporary nature, but specifically a primary dwelling. By giving that name, Leah was praying that Zevulun would determine where Yaakov’s permanent dwelling would be.21

The above questions arise not only because of Leah’s prayer when naming Zevulun, but also from analyzing Yaakov’s own life.

The present Torah reading describes how Yaakov spent 20 years in Lavan’s home. That time was not spent in the tents of Torah, but pasturing Lavan’s herds. And as required by Torah Law, his involvement was such that “I worked with all my strength…, by day…, and by night.”22 Indeed, as Rambam explains,23Yaakov’s conduct in Lavan’s home serves as a paradigm from which the laws governing a worker’s responsibilities are derived.

Precisely at this time did “the man become prodigiously successful.”24 His attainments surpassed all measures and limits, as reflected by the wording of the above verse that mentions the word me’od twice.25 It is understood that this includes – and, indeed, that was Yaakov’s primary focus – spiritual success and attainments.26This would be true of any righteous man, for as the Alter Rebbe writes,27 the lives of the righteous “are not lives of flesh, but spiritual lives.” In particular, this applies regarding the Patriarchs, who were “a chariot for G‑d’s will throughout their entire lives.”28

Moreover, it was in Lavan’s home that Yaakov fathered all of his children, the ancestors of the tribes of Israel (with the exception of Binyamin). There, he established the foundation of his household, the House of Israel. Every one of his descendants is endowed with a holy soul,29 which was comprised within Yaakov’s soul.30 This constitutes Yaakov’s unique virtue.31 He was “the chosen one of the Patriarchs,”32 whose “bed (progeny) was perfect.”33 Unlike Avraham and Yitzchak, from whom were discharged Yishmael and Esav,34Yaakov’s sons were all righteous, and from them the Jewish people descended.

This raises a question: Why did Yaakov achieve this degree of spiritual success specifically while he was working in Lavan’s house and not during the time he was occupied with Torah?

It is possible to offer the following resolution: Our Sages state,35 “The righteous… resemble their Creator.” Accordingly, the explanations given regarding G‑d’s dwelling36 provide insight regarding Yaakov’s dwelling.

As is well known, our Sages state:37 “The Holy One, blessed be He, desired a dwelling in the lower realms.” G‑d’s dwelling is not in the supernal, spiritual realms, but in this lowly, physical world, in the world which the Alter Rebbe describes38 as “the lowest level, below which there is nothing lower.”

This is the intent and purpose of the Divine service of the Jewish people over the course of history, and particularly in the era of exile. Through their service of refining and purifying the world by performing mitzvos with material entities, and similarly, through “carrying out all your deeds for the sake of Heaven,”39 the material entities used in G‑d’s service are sanctified and the world is transformed into a medium for G‑d’s holiness. At the time of Mashiach’s coming, when this service is completed, the entire world will have been transformed into a dwelling for G‑d.40

The above explains the connection between the two dimensions of Zevulun mentioned earlier: a) that the name Zevulun relates to the phrase beis z’vul, a permanent dwelling, and b) that Zevulun was involved in commercial activity and did not dwell in the tents of Torah.

It is the Divine service of Zevuluns, people involved in commercial activity, that draws holiness into the material dimensions of the world.41 Through their involvement in material elements of existence for the sake of Heaven and their fulfillment of mitzvos with such entities, they transform this world into a dwelling for G‑d. The Divine service of Zevulun thus transforms this world into a beis z’vul, a dwelling, for G‑d.

This explains the order of the verse, “Rejoice, Zevulun, in your excursions and Yissachar in your tents.” Zevulun, those involved in commercial activity, are mentioned before Yissachar, the Torah scholars, because the purpose of all existence is to establish a dwelling for G‑d in the lower realms, i.e., in the material dimensions of existence, the lowest realm there is. The service of Zevulun possesses an advantage over that of Yissachar in the fulfillment of this purpose.

For this reason, until the time when the work of the Jewish people will be performed by others42 – which will only be after Mashiach’s coming43 – the majority of the Jewish people are involved in commercial activity, not Torah study. To refer to a difference of opinion among our Sages:

“You shall gather in your grain.”44 What is the Torah teaching? Since it is written:45 “This book of the Torah shall not depart from your mouth,” one might think that this is meant to be taken literally. {Therefore,} the Torah teaches: “You shall gather in your grain,” i.e., combine the study of {the words of} Torah with a worldly occupation. This is the view of Rabbi Yishmael.

Rabbi Shimon bar Yochai protested: Is that possible? If a man plows in the plowing season… and reaps in the reaping season…what will become of the Torah? Instead, when Israel perform the will of the Omnipresent, their work is performed by others….

That passage concludes:

Many followed the advice of Rabbi Yishmael, and they were successful. Others followed the advice of Rabbi Shimon bar Yochai and they were not successful.

Now, the Torah’s teachings reflect guidance appropriate for the majority of people.46Therefore, our Sages state that following the advice of Rabbi Yishmael enabled people to be successful, because the fulfillment of the Divine purpose – making this material world a dwelling for G‑d – is accomplished primarily through the Divine service of Zevulun and this is the mission of the Jewish people as a whole.

On this basis, Yaakov’s conduct can be explained:

a) Since G‑d’s dwelling is in this lowly, material world and the righteous resemble their Creator, therefore, the establishment of Yaakov’s primary dwelling was associated with Zevulun,47 i.e., Divine service connected with the material dimensions of existence.

b) It was in Charan, a place whose name is associated with arousing “G‑d’s anger in the world,”48 the lowest place in existence, that Yaakov established his family, the ancestors of the tribes, laying the foundation for the Jewish people.

Moreover, at that time, Yaakov’s Divine service was in the mode of Zevulun. He did not dwell in the tents of Torah, but served as a worker in Lavan’s home.

Explanation is still necessary: Ultimately, Yaakov is identified with the Torah. As is well known,49 there is a parallel between the “the three pillars on which the world stands: Torah, sacrificial service, and deeds of kindness,”50 and the three Patriarchs. In that scheme, Yaakov is identified with the approach of Torah.

Accordingly, even though Zevulun possesses unique virtue, seemingly, that is not a reason to determine the location of Yaakov’s primary dwelling. What is the connection between Zevulun’s virtue and the focus of Yaakov’s Divine service, Torah study?

The above question can be resolved with a further explanation of the virtue of Zevulun’s Divine service through which this world is transformed into a dwelling for G‑d. On the surface, the virtue of Zevulun’s Divine service is expressed only while he is carrying out his task of refining worldly matters and making them mediums for holiness. These efforts will continue until the entire world is transformed into a dwelling for G‑d. However, after those efforts will be concluded, G‑d will fulfill the prophecy:51 “I will cause the spirit of impurity to pass from the earth.” In that era, the material tasks of the Jewish people “will be performed by others.” At that time, seemingly, the Divine service of Zevulun will no longer be necessary. In that vein, the Alter Rebbe writes52 that in the Ultimate Future the Jews’ Divine service will not involve the refinement of the material world and the extraction of good from evil but, rather, will focus on ascents within the realm of holiness itself. As Rambam writes,53 after Mashiach’s coming, “the occupation of the entire world… will be solely to know G‑d.” Torah study will be the Jews’ sole occupation.54

Thus, it appears that Zevulun’s Divine service is a temporary matter, without an eternal dimension. If so, how is it appropriate that Zevulun’s Divine service will create a beis z’vul, a permanent dwelling for G‑d?55

It would appear more logical to say that G‑d’s permanent dwelling would be established through Torah study,56 for the Torah is eternal and will never be changed,57 “remaining forever, for eternity.58

It is possible to offer the following explanation: It is appropriate to speak of a permanent and eternal dwelling only regarding something that is itself eternal, like the Jewish people59 and the Torah. Since they are intrinsically bonded with G‑d, they are eternal.60The reason G‑d’s dwelling is established through the Divine service of Zevulun is not because of Zevulun’s efforts to refine and purify the world, for, as mentioned, that is merely a temporary matter. Instead, it is because Zevulun’s Divine service manifests the power and the eternal dimension present within the Jewish people and the Torah.

These concepts can be clarified by prefacing with the explanation of the verse,61 “G‑d your L‑rd is testing you to know whether you love G‑d, your L‑rd.” The challenges a person confronts enable him to manifest the power of his love for G‑d.

This idea can be understood62 based on Rambam’s explanation63 regarding the virtue of a baal teshuvah, who “experienced the taste of sin and distanced himself from it, conquering his natural inclination,” and his superiority over the righteous who never sinned. Rambam explains that a person who never sinned cannot be secure that he will remain righteous in all situations, even when faced with challenges that he does not usually confront. As such, he has not manifested or revealed the inner strength required to withstand such challenges.

By contrast, a baal teshuvah who “experienced the taste of sin and distanced himself from it, conquering his natural inclination,” revealed and manifested the strength of his commitment. He will not stumble in sin again, as Rambam states,64 “He Who knows the hidden matters will testify that this person will never return to sin.”

Similar concepts apply with regard to the matter at hand: As long as a Jew is not involved in worldly matters, purifying and refining them, even when he is involved in Torah study and Divine service, the inner power and eternality of his soul has not been revealed or brought into actual expression in his Divine service. Therefore, Divine service of this nature is not what actually brings about a dwelling for G‑d.

By contrast, Zevuluns are involved in lowly, worldly matters, matters “below which there is nothing lower with regard to the concealment of G‑d’s light,”65 and despite that involvement, still occupy themselves in Torah study and observe mitzvos. It is specifically such Divine service that manifests the essential G‑dly power66 that stems from their souls being inherently bound with G‑d. Accordingly, through these efforts, they become a permanent and eternal dwelling for G‑d’s presence.67

This is the connection between the dwelling for G‑d to be established in the future – after the conclusion of the Jews’ Divine service performed over the entire course of the exile – and the fact that in that era, “the occupation of the entire world will be solely to know G‑d… and the Jews will be great Sages,” studying the Torah in a manner in which it is their sole occupation.68 G‑d’s dwelling, the permanent manifestation of G‑d’s presence, will be revealed in the Jews’ Torah study. However, in order for that study to be carried out in the fullest and most complete manner, it is necessary that it be carried out after the Divine service of the Jewish people over the entire course of the exile.69

Based on the above, there is no contradiction between the two factors mentioned above:

a) that Yaakov was identified with Torah study; and

b) that his consummate personal fulfillment, expressed through “the man becoming prodigiously successful” and through his establishment of his family, the ancestors of the tribes of Israel, came about during and as a result of the time he was working in Lavan’s home.

In order that the Torah be a permanent and ongoing dimension of Yaakov’s life, and for this dimension to be expressed without limitation (as in the aforementioned phrase me’od me’od), it was necessary that he manifest the power of the essential G‑dliness within his soul. This was achieved by Yaakov going to Charan, the place that aroused “G‑d’s anger in the world,” and working there as a shepherd in Lavan’s home. These efforts drew down and revealed an infinite dimension of G‑dliness within Yaakov’s Torah study and Divine service. “The man became prodigiously successful.”

The above concept – that the ascent brought about by the Divine service of Zevulun in refining and purifying the world will be revealed in the study of Torah in the era of Mashiach – provides a lesson for our actual conduct and Divine service in the present age.

True, “Zevuluns” spend the major portion of their time involved in refining material existence by using it for the sake of Heaven. Nevertheless, they are obligated to establish fixed times for Torah study and devote themselves to Divine service through prayer.

Based on the concepts explained above, it is possible to gain a different understanding of that obligation. The intent is not that businessmen are also obligated to study Torah and devote themselves to prayer, but their study and prayer are of lesser importance than that of Torah scholars. Instead, they must realize that the advantage of “Zevuluns” over “Yissachars” – that through their Divine service they establish a permanent and eternal dwelling for G‑d – is revealed in their Torah study and prayer.70

What is the proof that their Divine service in worldly matters was carried out in a desirable manner and established a dwelling for G‑d (one that will be revealed in a permanent manner)? That on Shabbos – when they are not involved in commercial activity – their study and prayer is carried out on a truly lofty level, one that is even loftier than the study and prayer of those who dwell in the tents of Torah.

It is possible to say that this was the Alter Rebbe’s intent in his renowned letter71that states:

On the Shabbasos and festivals, however, all businessmen also have the time and opportunity to prolong their prayers with the devotion of their heart and soul to the L‑rd. Moreover, they are obligated to do so with greater power and strength.

It is possible to explain that the Alter Rebbe was not merely highlighting the obligation that is incumbent upon businessmen on Shabbos “with greater power and strength,” in contrast to Torah scholars who have the opportunity to prolong their prayers even during the week. Instead, he was underscoring that their Divine service in prayer can be carried out “with greater power and strength” than that of Torah scholars.

As the Alter Rebbe explained in another source,72 “Businessmen err in thinking that they cannot pray like Torah scholars. The opposite is true. They have a greater potential to pray because the higher quality of light comes specifically from darkness.”73 As he explains in that source, since during the week they are occupied in earning their livelihood (darkness in a spiritual sense), during their prayers, they can arouse unbounded love, “loving G‑d with all your might.”

Similar concepts apply with regard to the establishment of fixed times for Torah study. The Torah study of businessmen possesses a positive virtue because “they subjugate their natural tendencies more than Torah scholars.”74The effort required for a businessman to compel himself to study Torah despite being involved in the tensions of worldly matters elevates his Torah study to a loftier rung than that of Torah scholars.

This is the lesson for actual conduct applicable to the majority of the Jewish people, whose Divine service follows the mode of Zevulun, businessmen. (The Divine service of those active on behalf of the welfare of the community also follows this mode.) Fundamentally, these individuals must realize that they must increase their fixed times for Torah study. Moreover, this study must be fixed not only in time but within their souls.75 And on Shabbos, they must occupy themselves extensively with Divine service in prayer.

This is not an added responsibility aside from their fundamental mission to make the world a beis z’vul, a dwelling for G‑d, through their refinement of the material dimensions of existence. Instead, the two purposes are interdependent. The lofty purpose of making the world a beis z’vul, a dwelling – i.e., a place where G‑dliness is manifest – that is accomplished through their Divine service is revealed in their Torah study and in their Divine service in prayer, particularly through their extended devotion in prayer on Shabbos.

Such Divine service hastens the coming of the era of Mashiach, “the day that is entirely Shabbos and rest for all eternity.”76 May this take place speedily, in our days.

Likkutei Sichos, Volume 30, p. 134ff. (Adapted from sichos delivered on Shabbos Parshas Vayikra, 5742 [1982] and the 5th night of Sukkos, 5743 [1982])