Parshas Vayishlach- Opportunity of Struggle

The dynamic and relationship between Yaakov and Esav is one that requires an explanation. The implications are far reaching, and certainly affect us in the current day as well.

In Parshas Toldos, Yitzchak desired to bless his children prior to his passing. He encouraged Esav to prepare a meal for him. He intended to bless Esav, as he understood that he was the fitting firstborn. Yaakov, in a significant sleight of hand, received the blessings in Esav’s stead. When Esav returned and realized what had transpired, he became upset. He ultimately received a blessing. However, it was with a condition. Yaakov had already received the blessing of “hevey g’vir li’achecha” that gave him mastery over Esav. Therefore, the blessing Esav received was in essence property of Yaakov as well. Yitzchak told Esav that should Yaakov not observe the Torah properly, he would be able to overthrow this mastery.  

It is impossible to suggest that Yitzchak Avinu was a senile old man. He was one of our greatest ancestors. The fact that he wished to bless Esav, and only initially blessed Yaakov unknowingly, was certainly based in logical thought. Many commentaries explain that he understood that Yaakov and Esav would form a historic partnership. The abilities of both would be mutually complementary in the overall service of Hashem. However, a difficulty remains. He originally intended to give Esav mastery over Yaakov. What possible perspective could have encouraged this idea?

After leaving Charan, Yaakov prepared to meet with Esav. He knew that Esav was still upset about the incident with the brachos. Therefore, he attempted to assuage his anger as well as he could. Ultimately, a temporary peace was formed. Esav even offered to accompany Yaakov and help him on his way. Uninterested, Yaakov graciously declined the offer. He provided an excuse, and said that he would continue on his travels. At some point in the future he would meet up again with Esav in Se’ir (33:14).

Rashi explains that he did not intend to join Esav in his lifetime. Rather, He was referencing the events of the End of Days. The prophet Ovadiah discusses how Hashem will then judge and destroy the nation of Edom, the descendants of Esav. This was the meeting to which Yaakov was referring.

Assuming the relationship between Yaakov and Esav is integral, how can we understand the destruction of Edom in those future days?

The Gemara (Succah 52a, Rebbi Yehuda) relates a fascinating event that will occur in the future. At the End of Days, Hashem will bring the Yetzer Hara in front of the assembled populous, and slaughter it. To the righteous, the Yezer Hara will appear like an insurmountable mountain. They will cry and say “how could we have overcome this?” The wicked will see the Evil Inclination as a thin hair. They too will cry, bemoaning their inability to overcome their base desires during their lives.  

It is understandable why the wicked will cry. However, the cause of the tears of the righteous are not clear. Rashi writes that they will remember the pain they endured in overcoming their inclination in their lifetimes. This will cause them to cry. The Maharsha does not understand the approach of Rashi. This does not seem to be a reason to cry after the fact. He therefore offers an alternative explanation. The Yezer Hara is referred to as “tov meod” in the events of Creation.  This is due to the fact that only through one’s struggles with it, one can grow and achieve merit. Thus, the righteous will cry because they no longer have the ability to amass zechuyos, as the Yetzer Hara no longer exists.

The Evil Inclination has a very important task. It was created in order to test and challenge man to better himself. One who lifts weights to achieve a larger muscle mass must constantly increase the load. Similarly, in order to grow as a person one must be constantly challenged. It is only through these struggles that one can accomplish genuine development in the service if Hashem. This is the intended mission of the Yetzer Hara.

The pesukim discuss Yaakov’s struggle with an unnamed man. Rashi (32:24) explains that this was the representing angel of Esav. The Kli Yakar (32:25) and Maharsha explain that Esav’s angel is the Yetzer Hara.   

Yitzchak Avinu had a world vision in which Yaakov and his descendants would be the “yoshvei ohalim.” They would learn Torah. Esav and his progeny would be the worldly businessmen who would amass wealth in order to support the studies of Yaakov. This would be the perfect partnership to glorify Hashem. In this model, Esav would be granted mastery over the world and all its functioning, because he would subordinate himself to the truths of Torah as espoused by Yaakov. (This idea has a later fulfillment in the relationship between Yissachar and Zevulun. Yissachar would learn and teach Torah. Zevulun were merchants who supported them. Interestingly, in the blessings of both Yaakov and Moshe, Zevulun is blessed before Yissachar. They were the fuel behind the Torah study. Therefore, they deserved to be placed first.) However, Esav opted out of this plan. He sold the bechora to Yaakov. In doing so, he disgraced the service of Hashem. He wanted no part in it. Rashi (36:7) relates that this was the reason Esav abandoned Eretz Canaan for Har Se’ir. He was ashamed about the sale, and wanted no part in the suffrage of Egypt, or the future inheritance of Eretz Yisrael. Esav’s role now changed. As represented by his angel, the Yetzer Hara, he became the challenge to motivate the descendants of Yaakov to grow. He was no longer a partner. However, he still assisted in the development and growth of the Jewish people.

This dynamic is only necessary in this world. Olam Hazeh is the time to grow and amass merits. The Yetzer Hara and Esav are therefore a crucial part of the current existence. The next world is the time to enjoy the prior achieved zechuyos. Thus, the mechanisms required in the former existence are no longer needed.

Everyone experiences hardships. Most people wish their troubles would dissipate. A great person recognizes that these are challenges that motivate one to grow. Such a person can relish the opportunities and utilize them as stepping stones in his journey to self-development. May we merit to view struggles as growth oriented opportunities, utilizing them to the maximum degree possible!

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