Bostoner Torah Insights: Bostoner ‘Chassidus’ in Hebrew and English: Parshas Vayishlach – 16 Kislev 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Vayishlach – 16 Kislev 5786
Bostoner Rebbe shlit”a – Yerushalayim
Secretariat Email: bosto...@gmail.com
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We are forbidden to eat the Gid Hanashe [sciatic nerve] even though it has no ‘taste’ and cannot ‘impart taste’, as codified by the Rambam and most Poskim. Normally, the Halacha states that Taam K’Ikar [taste is primary], meaning that only when taste of Issur [prohibited (foods)] are transferred, does the permissible become prohibited.
The Gid is found in the hip and thigh of the animal, corresponding to where the Angel of Eisav gripped Yaakov. As we find by Bris Milah, the Yerech [upper thigh] symbolizes the region of reproduction, and relates to future generations, as stated, “Therefore B’nei Yisrael shall not eat the Gid HaNashe, which is on the Kaf HaYerech until this very day” (Beraishis 32:33)
One message of the Mitzvah of the Gid Hanashe is that even if a biological Jew has no ‘Jewish flavor’, he or she is still a Jew. As Chazal explain in many cases, a Jew who sins never loses his status as a Jew. It is our responsibility to help these ‘lost souls’ find their way back to Hashem. One message that Hashem was teaching Yaakov through his struggle with Eisav’s angel was not to give up on Eisav. That there was still a chance for Eisav to repent and have a role in the advancement of Klal Yisroel.
The Sifsay Tzaddik explains that Yaakov sent a Doron [gift] to Eisav so that he would perform Teshuva. The rationale was that if Eisav would contemplate that all physical blessings in this world emanate from Hashem, perhaps he would embrace Torah observance. Yaakov’s narrative had proven that even a righteous Torah observant Jew will receive blessings of material wealth from Hashem if that is His will. Eisav did not need to reject Judaism in order to reap material rewards in this world, because Judaism was not an impediment to material wealth, rather the key to Parnasah is in the hands of Hashem.
As the Midrash tells us, Yaakov ascended to Charan impoverished, after he was robbed by Eisav’s son Eliphaz (Rashi to 22:11). After working 14 years for Lavan, Yaakov was rich with wives and children, but still had no personal assets. Finally, after six short years of working for Lovon, with unfair business terms that were altered dozens of times to his disadvantage (31:41), Yaakov was still able to emerge as an affluent Ben Torah.
The Rebbe zt"l, who's Yahrtzeit falls out this coming week, added that Yaakov gave to Eisav all those animals that he profited directly from Lavan. Eisav should understand that Hashem controls all material wealth and in this case transferred the wealth of the Rasha to the Tzaddik. The Rebbe zt"l utilized Yaakov Aveinu’s approach by inviting those who were distant from Hashem to join him for Shabbos meals, in an attempt to bring them closer to Hashem. It was his desire to give them a ‘gift’, a taste and appreciation of what Torah Judaism truly is that they could take with them for the rest of the week and the rest of their lives.
He hoped that somewhere down the road their paths would cross again, and they would be able to serve Hashem together. Although not every individual that came into contact with the Rebbe zt”l became a G-d fearing Jew, hundreds of Chassidim and non-Chassidim alike, including the future generations that sprouted from them, attest to the power of the Rebbe’s simple but effective approach and his ability to bring so many distant lost Jewish Neshamot back into the fabric of Torah Judaism.
The Rebbe zt”l also mentioned that Yaakov’s gift to Eisav was given without condition. If Eisav did not repent and become a Baal Teshuva, the gift would still belong to Eisav. The Rebbe emphasized that it was important to give to potential Baalei Teshuva unconditionally, and not to make relationships based upon conditions or demands. As expressed in Pirkei Avos 5:19, love that is dependent upon something can never be permanent. He attributed much of his success to this approach towards distant Jews.
In this context, we may understand the dialogue between Eisav and Yaakov during their encounter. Eisav says “I have plenty” (33:9), meaning I have an abundance of wealth, honor, a large family, etc. I don’t need the addition of Yiddishkeit in my life. I don’t need a relationship with Hashem. It will not add anything and perhaps will detract if I cannot live up to those standards. “My brother, what is yours should stay yours”. If you benefit from your relationship from Hashem then so be it – but I am not interested.
Yaakov replied “Please, please, if I have found favor in your eyes, please take this gift from me, I have seen your face, which is like seeing the face of a divine being…Hashem has been gracious to me and I have everything.” (33:10-11). Yaakov is pleading with Eisav to take the precious ‘gift’ of Torah and Mitzvos and explaining to Eisav that he sees in him the potential to become a G-d fearing Jew. Yaakov shares with Eisav that his relationship with Hashem makes his life complete. He has ‘everything’; not just ‘plenty’. If Eisav only knew what he was missing.
The Rebbe zt”l explained that Yaakov hoped that by having his items amongst his brother’s possessions, Eisav would have a souvenir from their encounter and remember the Tzaddik’s heartfelt plea to return to Hashem. Hopefully in the future Eisav would merit ‘to see the light’ and do Teshuva towards the end of his life – similar to Terach and Yishmael did at the end of their lives (Rashi to 15:15).
In the future, Hashem will judge the nation of Eisav either favorably or unfavorably based upon their choices and how well they accomplished their mission to return to Hashem. However at that time, Hashem’s glory will be revealed to the entire world, and all nations, including Eisav will repent and serve Hashem together with B’nei Yisrael his chosen people.
We continue to pray for that day to come, speedily in our days, Amen.--