Vayeitzei: A Foundation of Self-Transcendence: A Lesson from Sheep

This week’s Torah reading elaborates upon the description of the life of Yaakov our Patriarch in the house of Lavan, relating how he devoted himself principally to tending sheep. Not only did he work as a shepherd, but ultimately, Lavan paid him with sheep.

Thus, Yaakov’s property consisted primarily of sheep and from them, he became wealthy, “And the man became prodigiously successful. He acquired fertile sheep, and they became a source of wealth for him – and he exchanged these sheep for – maidservants, servants, camels, and donkeys.”2 As Rashi3comments, “He would sell his sheep at a high price and purchase all the above.”4

Nevertheless, as related in Parshas Vayishlach, when Yaakov instructed his agents to convey a message to Esav, he describes his property in the following order,5 “I have acquired oxen and donkeys, sheep, servants, and maidservants.” He mentions sheep after “oxen and donkeys”6 and not as his first and primary acquisition. In particular, this represents a change from the wording used in another verse which relates that when Yaakov fled from Lavan,7 “He led away (first) all of his herds (and only then) all of his property... what he had purchased with his herds.”8

Every concept in the Torah is an eternal lesson for every Jew in every place and time. This applies in particular regarding the “actions of the Patriarchs” which are related in the Torah9 – and how much more so does this apply regarding a concept that fills almost an entire Torah reading. Such narratives certainly are “a sign to their descendants,” empowering the descendants of Avraham, Yitzchak, and Yaakov to carry out their appropriate Divine service.

Relevant lessons for the spiritual service of every Jew can be derived from the following particulars involving Yaakov’s work with sheep:

a) specifically sheep enabled him to “become prodigiously successful”;

b) although his primary property was sheep, he nevertheless exchanged (a portion of) his sheep for “maidservants, servants, camels, and donkeys”;

c) regarding the mission to Esav, he mentioned sheep after “oxen and donkeys.”

The above concepts can be clarified by prefacing an explanation of the description of the Jews’ bond with G‑d found in the Midrash,10“He is my Father and I am a son to Him.... He is my Shepherd... and I am like His sheep.”

There is a well-known question11 regarding this teaching. Since the Jews are compared to G‑d’s sons, what is added by comparing them to sheep? On the contrary, how can the manner in which a shepherd cherishes sheep be compared to the manner in which a father cherishes a son?

The explanation given is that this is precisely the significant factor.

The fact that the Jews are called sons shows that they are an independent entity with regard to their relationship with their Father (G‑d). True, the bond between a Jewish soul and G‑d does not resemble that between a son and a father on this physical plane, for in that instance, the son has become a separate entity from his father, while the soul is “entirely one (with G‑d) and is not separate from Him at all.”12 Nevertheless, using the analogy of a son implies that it is as if the soul is an independent entity (and is not the father), and its existence and cherished quality has value and significance for the father. Such a relationship can be relevant only regarding the Divine light that enclothes itself in the Spiritual Cosmos,13the level of light that serves as a source for the created beings. The souls are significant on that level of existence.

However, with regard to the G‑dly light that transcends the Spiritual Cosmos, the level of which it is said, “He has neither son nor brother,”14 it is not relevant to speak of any existence outside of His own Being.

With regard to this level, the Jewish people (and their cherished quality) are compared to sheep. For sheep (and their cherished quality) have no significance in relation to the essence of the Shepherd.

However, this is also a sign of the unique nature of the Jewish people, that even on the level of G‑dliness where there is no place for the existence of created beings – “He has neither son nor brother” – the Jews are nevertheless cherished.15

On this level, however, the Jews’ cherished quality comes not because of their identity, who they are and the virtues they possess, but on the contrary, because of their transcendence of their identity and the awesome bittul to G‑d that they display. This bittul is a medium for the Divine light that transcends the Spiritual Cosmos, as it is written,16 “I dwell with the lofty and the holy ones, and with those who are crushed and humble in spirit.”

This concept – the awesome bittul exhibited by the Jewish people – is alluded to by the comparison of the Jews to sheep. For as we see in actual life, sheep possess the quality of bittul more than other animals.17

4. These two analogies for the Jewish people – sons and sheep – allude to two modes in man’s Divine service:18 The level of sons relates to Torah study. This service focuses on intellectual understanding and comprehension. (In this mode of service, the person studying feels significant. After all, he is grasping the Torah through his own powers of comprehension.)

For a person’s study to focus on the true intent of the Torah, G‑d’s wisdom, his study must be characterized by bittul. Onlythrough the approach of “Let my soul be as dust to all” is it possible for G‑d to “open my heart to Your Torah”19 (as explained regarding the positive effect of reciting the blessings before Torah study).20Nevertheless, this bittul serves only as a foundation and preparation for Torah study. The Torah study itself, however, must be carried out (not with bittul, but on the contrary) with the power of intellect.

On the other hand, sheep serve as an analogy for the Divine service of refining the world at large. Tzon, צאן, Hebrew for sheep, relates to the word yetziah, יציאה, “departure,”21 going out from the realm22 of Torah and occupying oneself with worldly affairs, to transform them into a dwelling place for G‑d in the lower realms.

This path of Divine service expresses a Jew’s true bittul to G‑d, how he goes beyond (צאן) his personal existence. For he does not perform this Divine service for himself, to reach personal fulfillment or to attain spiritual heights. (Indeed, on the contrary, the involvement with worldly matters is a descent for him. He must interrupt his study of Torah, in which he invests the highest and most refined capacities of his soul, and involve himself in matters of physical action.) This service is performed only to carry out G‑d’s purpose, to make a dwelling for Him in the lower realms.23

Based on the above, we can understand the connection between the concept of sheep and Yaakov’sDivine service in Lavan’s home.

There is a fundamental difference between Yaakov’s Divine service during the period described in Parshas Toldos and his Divine service which is described in Parshas Vayeitzei:24 Parshas Toldos describes Yaakov’s Divine service in keeping with the analogy of a son. He was “an artless man, dwelling in tents,”25interpreted by our Sages26 as referring to studying in the tents of Shem and the tents of Ever. Even the conclusion of the Torah reading which relates that Yaakov had to flee from his father’s house did not mark a cessation of his connection with constant Torah study. On the contrary, he “hid in the house of Ever for fourteen years”27 and studied Torah there.

Parshas Vayeitzei, by contrast, speaks about Yaakov’s departure from the realm of Torah study and his arrival in Charan, the focus of G‑d’s anger in the world, as its name indicates.28 While in Charan, Yaakov lived in the house of Lavan. There (also) he worked as a shepherd in the simple sense of the word, serving Lavan with all his strength.29 (Indeed, Yaakov’s conduct serves as a model for the dedication that a worker must show his employer.)30

And it was specifically this service which brought out the inner selfless commitment that characterized Yaakov. Despite the immense concealment and hiddenness of G‑dliness he experienced in Lavan’s home, Yaakov remained unaffected; “I lived with Lavan and I observed the 613 mitzvos.”31 There he established his family, the tribes of G‑d, in a manner concerning which our Sages commented, “His bed (progeny) was perfect.”32 This Divine service brought forth the ultimate bittul of Yaakov.

This is the (inner) reason why the primary property which Yaakov earned and took with him from the house of Lavan was sheep. For sheep alludes to the spiritual peak which he attained through his Divine service in the house of Lavan, the quality of bittul,33 as explained above.

{This is also alluded to by the expression, “The man became prodigiously successful.”Poratz, the root of the word vayifrotz, translated as “became… successful,” literally means “broke through,” alluding to the inner strength required to break through barriers and overcome limitations. For through bittul (identified with sheep), one can overcome all the limits of the Spiritual Cosmos and approach the Divine light that has no limitations. This is alluded to by the words me’od me’od, translated as “prodigiously.” Me’od, which alludes to an unlimited quality, is repeated.34

This sequence continued until, as reflected in the chassidic35 – and positively-oriented – interpretation of the verses,36 “He changed my wages ten times.... If he said, ‘The spotted ones will be your wages,’ all the flocks would bear spotted ones, and if he said, ‘Ringed ones shall be your wages,’ all the animals would bear ringed ones”; Yaakov drew down “the essential will of the Source of Emanation.” This level of G‑dliness is above any division or form. Hence, his wages were continually able to change from one form to another.}

The Divine service of a son, which is dependent on one’s understanding and comprehension (i.e., qualities associated with one’s personal identity), must also be carried out in a manner of bittul (as stated above). Similarly, the Divine service of sheep, which is characterized (primarily) by bittul,mustalso (bring into expression) all of the powers of one’s soul, even those associated with one’s personal identity.

To the contrary, bittul and self-effacement alone are not sufficient to combat the concealment and hiddenness of G‑d in the world. Instead, it is necessary to follow the directive found in the very beginning of the Tur (and the Shulchan Aruch),37 “Be bold as a leopard... and valiant as a lion.” We must use the quality of boldness38 “not to be embarrassed when confronted by scoffers” and the quality of valor “to overcome one’s evil inclination and conquer it, like a mighty man who overcomes his adversary, vanquishing him and throwing him to the ground.”39

However, with regard to this service of valor, it must be clarified that one must act as a result of his bittul to G‑d’s will. For if his valor comes as a result of his own yeshus (self-concern), it will be the opposite of holiness. Accordingly, such conduct cannot serve as the proper resource to combat those who scoff and oppose the Torah and its mitzvos.

(In addition, when one fights using the strength of his personal existence, he may not be victorious in battle. For the opposing side may well be fortified with a greater amount of that type of boldness.)

If instead a person exhibits boldness because the Torah commanded him to, his boldness and valor can vanquish any opponent. One can possibly explain that this is the inner reason why the Tur (and the Alter Rebbe in his Shulchan Aruch)40 also quote the name of the author of that statement, Yehudah ben Teima. This comes to allude41 to the fact that being “bold as a leopard” is appropriate only when it results from the approach alluded to by the name Yehudah ben Teima.

Yehudah reflects the Divine service of hodaah, acknowledgment and bittul,42subordinating one’s will to a higher authority. Ben Teima teaches that the approach of bittul cannot merely be a preface at the beginning of one’s Divine service. Teima means “say” in Aramaic. The name ben Teima, “the son of Teima,” implies that one’s bittul must constantly be “said,” i.e., expressed. When one is “bold as a leopard,”43even when the qualities of boldness and valor are expressed as the Torah commands, one can easily slip into boldness and valor that stem from self-concern.44Therefore, there is a need for a constant reminder that one’s valor stems solely from Yehudah, i.e., bittul.

On this basis, we can understand the particular points mentioned above regarding Yaakov’s sheep. Generally, Yaakov’s Divine service (and therefore his property) centered on sheep (bittul), as explained above. Nevertheless, he did not remain content with this. Instead, he included in his property “maidservants, servants, camels, and donkeys.” For in order to carry out the task of refinement as required (including also the refinement of Esav whom he would confront later), all the different types of Divine service (that are alluded to by these types of property)45 were necessary.

When including these other elements, however, two matters must be forewarned:

a) Yaakov increased his property by acquiring the other assets through (exchanging) sheep. This implies that they were not considered independent aspects of Divine service, but an outgrowth of the Divine service of bittul.

b) Even afterwards, he did not exchange all of his sheep for other assets. On the contrary, even then sheep remained the major portion of his assets. For even when entering the battle against the concealment and hiddenness of G‑d within the world, where power and valor are necessary, the feelings of bittul mustremain a fundamental quality.

In light of the above, we can appreciate why Yaakov did not mention sheep first when sending messengers to Esav, despite the fact that they represented his primary asset. By saying, “I have acquired oxen and donkeys, sheep, servants, and maidservants,” Yaakov was telling Esav of his spiritual assets, the merits46 and lofty powers that would sustain him in his imminent confrontation with Esav. In this way, he would frighten Esav and cause him to refrain from carrying out his designs.

For this reason, Yaakov did not mention sheep first. As mentioned above, sheep reflect the qualities of bittul, lowliness, and submission. And to frighten Esav, it was primarily necessary to have him first appreciate Yaakov’s strength.47

Esav must know that Yaakov owns sheep, i.e., that he is characterized by bittul.Hence, he will know that Yaakov’s strength is not his own personal valor, but the strength of holiness. Nevertheless, with what do we frighten Esav? With power.

This, however, applies with regard to the qualities a person must show to impress his opponent. But for himself, he must know and remember the truth, that his power is an extension of his bittul,and a Jew’s primary resources are sheep.48

The above contains an obvious directive for our generation: We must follow the mode of Divine service mandated by Vayeitzei, going out to the world at large and illuminating it. True, beforehand, it is necessary to prepare oneself by studying Torah in the tents of Shem and Ever. But to attain the peak of “And the man became prodigiously successful,”i.e., “filling up the land and conquering it,”one must go out to the world and occupy himself with illuminating it.49

On the contrary, in this era, ikvesa diMeshicha, when Mashiach’s approaching footsteps can be heard, the primary focus of our Divine service is action.50 In the era of the Talmud, Torah study was the primary focus. This is no longer true in the present age. Indeed, as reflected in the ruling of the Shulchan Aruch,51there is no one in the present age of whom it can be said, “his Torah is his sole occupation” (as was the level of Rabbi Shimon bar Yochai and his colleagues). Not even a small percentage of the Jewish people are on that level, because the fundamental Divine service of the present era is action, performing acts of tzedakah.

In particular, this applies in the present generation when the efforts to find Jews blundering in the darkness of exile and bring them to the light of the Torah and its mitzvos must be carried out on the most basic level. We are not speaking about making a common person a scholar, making a lesser scholar a greater scholar, or even making a person who is lax in his observance of mitzvos a genuinely G‑d-fearing individual. We are talking about actually saving lives!

For when we act in this manner, we save the life of a Jew and thereby all his descendants, insuring that they remain Jewish and conduct themselves (at least regarding their actual deeds) as a Jew must conduct himself.

To add another point: For a person’s efforts to be crowned with success, they must be motivated by bittul.He must be dedicated to a higher purpose and carry out these activities for the sake of fulfilling G‑d’s mission of illuminating the exile.

When one carries out his mission with bittul, his efforts are not determined by the limits of his nature and personal satisfaction.52 It does not make that much difference to him where G‑d sends him. Wherever G‑d’s providence directs him, with whichever people he comes into contact, he invests all of his power and all of his strength to raise up “many students,”53 surpassing all boundaries and limits in a manner in which “the man becomes prodigiously successful.”

When one proceeds with the attitude that one must carry out G‑d’s mission, one is successful with all types of students. To borrow the words from the Torah reading, “If he said, ‘The spotted ones will be your wages....’ If he said: ‘The ringed ones....’ All the flocks would bear....”; i.e., all of the students grow up in the desired manner. Moreover, “they are more fertile than other sheep;”54their bittul will enable them to produce many students. One’s “bed (progeny) is perfect”; there are no flaws in one’s offspring, i.e., his students.

This prepares each Jew – and all Jews – for the true and ultimate Redemption. In this Redemption, not one Jew will remain in exile, as we have been promised,55 “You, the Children of Israel, will be gathered one by one,” and “a great congregation will return here”;56 may this take place in the immediate future.

Likkutei Sichos, Volume 15, P. 252ff. (Adapted from a sichad delivered on Yud Kislev 5737 [1976])