Vayishlach: Chapter 1

"And Jacob sent messengers"

Synopsis

Rabbi Yehuda begins with a discussion of the Good Inclination and the Evil Inclination, two angels that constantly abide by man. When man is virtuous, the Good Inclination gains dominion over the Evil Inclination, and the right side prevails over the left. Rabbi Elazar then speaks of the Shechinah and the legions of holy angels who protected David from the King of Gat, and Jacob when he was delivered from Laban. In the ensuing dialogue, the rabbis analyze when and why Jacob was "left alone" by the angels and how he managed to prevail over Esau's minister. Finally, Rabbi Shimon explains Jacob's actions in sending a band of angels to Esau in order to bring about a econciliation, in fulfillment of the verse, "Better is one lightly esteemed..."

Relevance

When we know that a specific action is positive and in our best interests, another voice inside inevitably talks us out of it. When we know that a particular behavior or action is negative, something impels us to engage in it anyway, even though we don't really want to. These are the Good and Evil Inclinations at work. We must recognize these two urges as distinct voices battling for control over our behavior. The moment we recognize the Evil Inclination as our true enemy, we can begin to remove its influence over us. The spiritual forces arising from this section reveal this metaphysical truth, endowing us with the strength to resist and overcome our negative tendencies.

Angels Birth Door Evil Evil Inclination Jacob Sin

1. "And Jacob sent messengers..." (Beresheet 32:4). Rabbi Yehuda began the discussion with the verse, "For He shall give His angels charge over you, to keep you in all your ways" (Tehilim 91:11). This verse has already been explained by the friends. When man is born, the Evil Inclination enters with him and constantly denounces him, as it is written, "sin crouches at the door" (Beresheet 4:7). What is meant by "sin crouches?" It refers to the Evil Inclination. " ...AT THE DOOR" MEANS AT THE OPENING OF THE WOMB - AT A PERSON'S BIRTH.

1. וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים וגו.' רִבִּי יְהוּדָה פְּתַח, כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ בְּכָל דְרָכֶיךָ, הַאי קְרָא אוֹקְמוּהָ חַבְרַיָיא, דְהָא בְּשַׁעְתָּא דְּבַר נָשׁ אָתֵי לְעַלְמָא, מִיָּד אִזְדַּמַּן בַּהֲדֵיהּ יֵצֶר הָרָע, דְּאִיהוּ מְקַטְרֵג לֵיהּ לְבַר נָשׁ תָּדִיר, כד"א לַפֶּתַח חַטָּאת רוֹבֵץ. מַאי חַטָּאת רוֹבֵץ, דָּא יֵצֶר הָרָע.

Birth David Evil Evil Inclination Good Inclination Sin

2. David also called THE EVIL INCLINATION BY THE NAME 'sin,' as it is written, "and my sin is ever before me" (Tehilim 51:5). This is because it tempts man every day to sin before his Master. The Evil Inclination never leaves man, from the day of his birth. The Good Inclination comes to man only when he seeks purity.

2. וְדָוִד הָכֵי נָמֵי קָרְיֵיהּ חַטָּאת, דִּכְתִיב וְחַטָּאתִי נֶגְדִי תָמִיד, בְּגִין דְּאִיהוּ עָבֵיד לֵיהּ לְבַר נָשׁ כָּל יוֹמָא לְמֶחֱטֵי קַמֵּי מָרֵיהּ, וְיֵצֶר הָרָע דָּא, לָא אִתְעֲדֵי מִבַּר נָשׁ, מִיּוֹמָא דְאִתְיְלֵיד בַּר נָשׁ לְעָלְמִין. וְיֵצֶר הַטּוֹב אָתֵי לְבַר נָשׁ, מִיּוֹמָא דְאָתֵי לְאִתְדַּכָּאָה.

Angels Evil Evil Inclination Good Inclination

3. And when does man seek purity? On his thirteenth birthday, man joins with the Good Inclination on the right and the Evil Inclination on the left. They are literally two appointed angels found constantly with man.

3. וְאֵימָתַי אָתֵי בַּר נָשׁ לְאִתְדַּכָּאָה, כַּד אִיהוּ בַּר תְּלֵיסַר שְׁנִין, כְּדֵין אִזְדַּוַּוג בַּר נָשׁ בְּתַרְוַויְיהוּ, חַד מִימִינָא, וְחַד מִשְּׂמָאלָא, יֵצֶר טוֹב לִימִינָא, וְיֵצֶר רַע לִשְׂמָאלָא. וְאִלֵּין אִינוּן תְּרֵין מַלְאָכִין מַמָּשׁ, מְמַנָּן, וְאִינוּן מִשְׁתַּכְּחִין תָּדִיר בַּהֲדֵיהּ דְּבַר נָשׁ.

Angels Evil Evil Inclination Good Inclination Purification

4. When man seeks to be purified, the Evil Inclination is humbled before him, and the right rules over the left. And both - THE GOOD INCLINATION AND THE EVIL INCLINATION - watch over man whichever way he travels. This is the essence of the verse, "For He shall give His angels charge over you to keep you all your ways" (Tehilim 91:11).

4. אָתֵי בַּר נָשׁ לְאִתְדַּכָאָה, הַהוּא יֵצֶר הָרָע אִתְכַּפְיָא קַמֵּיהּ, וְשַׁלִּיט יְמִינָא עַל שְׂמָאלָא, וְתַרְוַויְיהוּ מִזְדַּוְּוגִין, לְנַטְרָא לֵיהּ לְבַּר נָשׁ, בְּכָל אָרְחוֹי דְּהוּא עָבֵיד, הֲדָא הוּא דִכְתִיב כִּי מַלְאָכָיו יְצַוֶּה לָךְ לִשְׁמָרְךָ בְּכָל דְּרָכֶיךָ.

Angels Esau Jacob Laban Point Shechinah Tribes

5. Rabbi Elazar applies this verse to Jacob. As the Holy One, blessed be He, surrounded Jacob with legions of angels, because he came complete with the supernal tribes, who were in a state of perfection. As it is written, "And Jacob continued on his way, and angels of Elohim met him" (Beresheet 32:2). It has been explained that after being saved from Laban, and departing from him, the Shechinah joined Jacob, and legions of saintly angels surrounded him. At that point "Jacob said when he saw them" (Ibid. 3) (Don't understand). From these angels, he sent a group to Esau. This is the meaning of the verse, "And Jacob sent messengers (also: angels)." Surely these were real angels.

5. רִבִּי אֶלְעָזָר, מוֹקִים לֵיהּ לְהַאי קְרָא בְּיַעֲקֹב, דְּקוּדְשָׁא בְּרִיךְ הוּא אַזְמִין בַּהֲדֵיהּ מַלְאָכִין מַשִּׁרְיָין מְמַנָּן, בְּגִין דְהָא אִיהוּ אָתֵי שְׁלִים, בְּשִׁבְטִין עִלָּאִין, כֻּלְּהוּ שְׁלֵמִין כִּדְקָא יָאוֹת, כְּמָה דְאִתְּמָר וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹקִים, וְאִתְּמָר. וְהָכָא כֵּיוָן דְּאִשְׁתְּזֵיב מִנֵּיהּ דְּלָבָן, וְהָא אִתְפְּרַשׁ מִנֵּיהּ כְּדֵין אִזְדַּוְּוגַת עִמֵּיהּ שְׁכִינְתָּא, וַאֲתוֹ מַשִּׁרְיָין קַדִּישִׁין לְסַחֲרָא לֵיהּ, וּכְדֵין וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם וגו.' וּמֵאִינוּן מַלְאָכִין שַׁדַּר לֵיהּ לְעֵשָׂו, הה"ד וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, מַלְאָכִים מַמָּשׁ הֲווֹ וַדַּאי.

Angels Bush Directions Fear Fire Flame Hosts Shechinah

6. Rabbi Yitzchak said, It is written, "The angel of Hashem encamps round about those who fear Him, and he delivers them" (Tehilim 34:8). This verse has already been explained. But in another place, it is written, "For He shall give His angels charge over you," NAMELY, many angels, whereas here ONLY one is mentioned, as it is written, "The angel of Hashem encamps." HE ANSWERS, The verse, "For He shall give His angels charge over you," refers to angels in general, but THE VERSE, "The angel of Hashem," refers to the Shechinah, as it is written, "And the angel of Hashem appeared to him in a flame of fire out of the midst of a bush" (Shemot 3:2). JUST AS IT REFERS TO THE SHECHINAH IN THE FIRST VERSE, SO THE ANGEL MENTIONED HERE ALSO POINTS TO THE SHECHINAH. And so, "the angel of Hashem encamps round about those who fear Him," to encircle them in every direction so as to deliver them. And when the Shechinah resides inside man, all the holy hosts come there.

6. פְּתַח רִבִּי יִצְחָק וַאֲמַר, כְּתִיב חוֹנֶה מַלְאַךְ ה' סָבִיב לִירֵאָיו וַיְחַלְּצֵם, הָא אוֹקְמוּהָ. אֲבָל בַּאֲתַר חַד כְּתִיב, כִּי מַלְאָכָיו יְצַוֶּה לָךְ, מַלְאָכָיו סַגִּיאִין, וְהָכָא חַד, דִּכְתִיב חוֹנֶה מַלְאַךְ ה' סָבִיב לִירֵאָיו וַיְחַלְּצֵם. אֶלָּא כִּי מַלְאָכָיו יְצַוֶּה לָךְ, אִלֵּין שְׁאָר מַלְאָכִין. מַלְאַךְ ה' סָבִיב, דָּא שְׁכִינְתָּא, כד"א וַיֵּרָא מַלְאַךְ ה' אֵלָיו בְּלַבַּת אֵשׁ מִתּוֹךְ הַסְּנֶה. וּבְגִין כָּך, חוֹנֶה מַלְאַךְ ה' סָבִיב לִירֵאָיו, לַאֲקָפָא לֵיהּ בְּכָל סִטְרִין, בְּגִין לְשֵׁזָבָא לֵיהּ. וְכַד שְׁכִינְתָּא שַׁרְיָא בְּגַוֵּיהּ דְּבַּר נָשׁ, כַּמָּה מַשִּׁרְיָין קַדִּישִׁין, כֻּלְּהוּ אִזְדַּמְּנוּ לְתַמָּן.

Achish Angels David Hands Samuel Shechinah

7. Come and behold, When King David was saved from Achish, King of Gat, he said, "THE ANGEL OF HASHEM ENCAMPS..." For the Shechinah surrounded him and saved him from Achish, his people, and those who attacked him. As it is written, "Vayitholel (Eng. 'feigned himself mad') in their hands" (I Shmuel 21:14). HE ASKS, Why is it written "Vayitholel" rather than 'Vayishtage'a',' as it is written, "you have brought this fellow to play the mad man (Heb. lehishtage'a) in my presence?" (I Shmuel 21:16).

7. תָּא חֲזֵי, כַּד דָּוִד מַלְכָּא אִשְׁתְּזֵיב מֵאָכִישׁ מֶלֶךְ גַת, כְּדֵין אֲמַר הַאי, בְּגִין דִּשְׁכִינְתָּא סַחֲרָא לֵיהּ, וְאִשְׁתְּזֵיב מִנַּיְיהוּ, מֵאָכִישׁ וּמֵעַמֵּיהּ, כָּל אִינוּן דְּאַתְקִיפוּ בֵּיהּ, מַה כְּתִיב, וַיִּתְהוֹלֵל בְּיָדָם, אַמַּאי וַיִּתְהוֹלֵל, וַיִּשְׁתַּגֵּעַ מִבָּעֵי לֵיהּ, כְּדָבָר אֲחֵר כִּי הֵבֵאתֶם אֶת זֶה לְהִשְׁתַּגֵּעַ עָלַי.

Achish David Hands House Shechinah

8. HE ANSWERS, THIS VERSE refers to what David said earlier. As it is written, "For I was envious of the Holelim ('madmen') ..." (Tehilim 73:3). So the Holy One, blessed be He, said to him: Upon your life, you shall be in need of that yet. And when he came to the house of Achish and was attacked, it is written, "He feigned himself mad in their hands," like those Holelim ('madmen') he first envied WHEN HE SAID, "FOR I WAS ENVIOUS OF THE MADMEN." Only then did the Shechinah come and protect him. She dwelt there, around David.

8. אֶלָּא, אַהֲדַר עַל הַהוּא מִלָּה דַאֲמַר דָּוִד בְּקַדְמֵיתָא, דִּכְתִיב כִּי קִנֵּאתִי בַּהוֹלְלִים וגו.' אָמַר לוֹ קוּדְשָׁא בְּרִיךְ הוּא, חַיֶּיךָ, עֲדַיִין אַנְתְּ אִצְטְרִיךְ לְהַאי, כֵּיוָן דְּעָאל לְבֵי אָכִישׁ, וְאַתְקִיפוּ בֵיהּ, מַה כְּתִיב וַיִּתְהוֹלֵל בְּיָדָם, כְּאִינוּן הוֹלְלִים דְּקַנֵּי בְּקַדְמֵיתָא, וּכְדֵין אַתְיָא שְׁכִינְתָּא, וְשַׁרְיָא סַחֲרָנֵיהּ דְּדָוִד.

Camp Holy Land House Jacob Laban Shechinah

9. You may ask, if the Shechinah resides only in Her own place, which is the Holy Land, WHY WAS THE SHECHINAH UPON HIM IN GAT, WHICH IS OUTSIDE THE HOLY LAND? HE ANSWERS, She certainly does not dwell outside the land of Yisrael for people to draw PLENTY from Her, but can dwell OUTSIDE to rescue men. Thus, when Jacob arrived from the house of Laban, all the holy camps encircled him and did not leave him alone.

9. וְאִי תֵימָא שְׁכִינְתָּא לָא שַׁרְיָא אֶלָּא בְּאַחְסַנְתֵּיהּ, דְּאִיהִי אַרְעָא קַדִּישָׁא. וַדַּאי לָא שַׁרְיָא, בְּגִין לִינָקָא מִנָּהּ, אֲבָל לַאֲגָנָא שַׁרְיָא. וְהָכָא כַּד אָתָא יַעֲקֹב מִבֵּי לָבָן, כֻּלְּהוּ מַשִּׁרְיָין קַדִּישִׁין סַחֲרָן לֵיהּ, וְלָא אִשְׁתָּאַר בִּלְחוֹדוֹי.

Angels Camp Jacob

10. Rabbi Chizkiyah asks, If this is so, why is it written, "And Jacob remained alone" (Beresheet 32:35)? WHERE WERE THE LEGIONS OF ANGELS WHO ENCIRCLED HIM AND CAME WITH HIM? Rabbi Yehuda replies, Because he led himself into danger BY REMAINING ALONE AT NIGHT and saw clearly the danger he was in, the angels deserted him, FOR THEY CAME TO GUARD HIM ONLY FROM UNSEEN DANGERS. Then, BEFORE ENTERING INTO DANGER, he stated, "I am unworthy of the least of all the mercies and all the truth, which You have shown Your servant" (Ibid. 11). WITH THIS, he referred to the holy camps OF ANGELS WHO USUALLY ENCIRCLED HIM, BUT HAD left him BECAUSE HE HAD LED HIMSELF TO A VISIBLE DANGER.

10. אָמַר רָבִּי חִזְקִיָה, אִי הָכֵי, אַמַּאי כְּתִיב, וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וגו.' אֲמַר רִבִּי יְהוּדָה, בְּגִין דְּאָעֵיל גַּרְמֵיהּ לְסַכָּנָה, וַהֲוָה חָמֵי לְהַהִיא סַכָּנָה בְּעֵינוֹי, אִינוּן אִתְפָּרְשׁוּ מִנֵּיהּ, וּכְדֵין אֲמַר קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת, אִלֵּין אִינוּן מַשִּׁרְיָין קַדִּישִׁין, דְּאִתְפָּרְשׁוּ מִנֵּיהּ.

Angels Camp Chassadim Esau Red Shechinah White

11. Rabbi Yitzchak said, THEREFORE, THE ANGELS left him alone with the officer appointed for Esau, who arrived with heavenly approval. At just that time, the others left to sing before the Holy One, blessed be He, as was required at that precise moment. Later, they returned to him. This is the meaning of the verse, "I am unworthy of the least of all the mercies, and of all the truth ...and now I have become two camps." The camp of the Shechinah and his own household, however, CONSIST OF ONE CAMP, AS IT IS WRITTEN, "THIS IS ELOHIM'S CAMP" (IBID. 3). THEREFORE, WHY IS IT WRITTEN "two camps?" IT IS TO TEACH THAT he was perfect in both aspects; from the white and red, DENOTING CHASSADIM AND CHOCHMAH, FROM RIGHT AND LEFT. HENCE HE SAYS, "TWO CAMPS."

11. רִבִּי יִצְחָק אֲמַר, בְּגִין לְשַׁבְקָא לֵיהּ עִם הַהוּא מְמַנָּא דְעֵשָׂו, דְּבִרְשׁוּתָא עִלָּאָה הֲוָה אָתֵי. וְאִלֵּין אָזְלֵי לְמֵימַר שִׁירָתָא, דְּמָטָא זִמְנַיְיהוּ לְשַׁבָּחָא לֵיהּ לְקוּדְשָׁא בְּרִיךְ הוּא בְּהַהִיא שַׁעְתָּא, וּלְבָתַר אַהֲדָרוּ, הה"ד קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ וגו,' וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת, מַחֲנֶה שְׁכִינְתָּא וְכָל בֵּיתֵיהּ, לִשְׁנֵי מַחֲנוֹת, דַהֲוָה שְׁלִים מִכָל סִטְרִין, מִתְּרֵין חוּלָקִין, חִוַּור וְסוּמָק.

Astrology Chassadim Esau Jacob Light Lights Moon Nukva Sun Zeir Anpin

12. Rabbi Elazar said, We have learned, night was under the control of Esau, MEANING THE LEFT SIDE WITHOUT THE RIGHT. At that time, it is written, "Let there be lights (Heb. me'orot)" (Beresheet 1:14), written without the letter Vav, BEING WEDNESDAY EVE, WHICH COULD NOT GIVE LIGHT WITHOUT CHASSADIM. For this reason, "Jacob remained alone," as Jacob, representing the sun, DENOTING ZEIR ANPIN, remained alone WITHOUT THE NUKVA, as the moon.Yet, the Holy One, blessed be He, continued to guard Jacob enough so that Esau's officer could not overcome him, as it is written, "He saw that he did not prevail against him" (Beresheet 32:25).

12. רִבִּי אלְעָזָר אֲמַר, הָא אִתְּמָר, הַהוּא לֵילְיָא שׁוּלְטָנוּתָא דְסִטְרָא דְעֵשָׂו הֲוָה בְּהַהִיא שַׁעְתָּא, דְּהָא כְתִיב יְהִי מְאֹרֹת חָסֵר, וּבְגִין כָּךְ וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ, דְּאִשְׁתָּאַר יַעֲקֹב דְאִיהוּ שִׁמְשָׁא בִּלְחוֹדוֹי, דְּאִתְכַּסְיָא סִיהֲרָא מִן שִׁמְשָׁא, וְאַף עַל גָּב דִּנְטִירוּ דְּקוּדְשָׁא בְּרִיךְ הוּא לָא אִתְעֲדֵי מִנֵּיהּ מִכֹּל וָכֹל, וְע"ד לֹא יָכוֹל לוֹ, דִּכְתִיב וַיַּרְא כִּי לֹא יָכוֹל לוֹ.

Abraham Angels Body Isaac Jacob Other Side Pillar Thigh

13. HE EXPLAINED WHY HE COULD NOT PREVAIL AGAINST HIM. THE ANGEL looked to the right OF JACOB and saw Abraham, THE PERFECTION OF THE RIGHT COLUMN; he looked to the left OF JACOB and saw Isaac, THE PERFECTION OF THE LEFT COLUMN. He looked at the body OF JACOB and saw it was comprised of parts of both THE RIGHT AND LEFT SIDES, BEING THE PERFECTION OF THE CENTRAL COLUMN. SINCE THE OTHER SIDE CAN HAVE NO HOLD ON PERFECTION, ONLY ON IMPERFECTION, HE COULD NOT OVERCOME HIM. Then, "he touched the hollow of his thigh," the one pillar nearest to the body, but somewhat removed from it. THUS, IT POSSESSES AN ASPECT OF IMPERFECTION AND THE ANGEL SEIZED IT, AND "THE HOLLOW OF JACOB'S THIGH WAS PUT OUT OF JOINT."

13. אִסְתַּכַּל לִימִינָא, וְחָמָא לְאַבְרָהָם, אִסְתַּכַּל לִשְׂמָאלָא, וְחָמָא לְיִצְחָק, אִסְתַּכַּל בְּגוּפָא, וְחָמָא דְאִתְכְּלֵיל מִסִּטְרָא דָא, וְאִתְכְּלֵיל מִסִּטְרָא דָא, כְּדֵין וַיִּגַע בְּכַף יְרֵכוֹ, בְּחַד עַמּוּדָא דְּסָמִיךְ לְגוּפָא, דְּאִיהוּ לְבַר מִן גּוּפָא.

Angels Camp Esau Fear Jacob Shechinah

14. For this reason it is written, "The angel of Hashem encamps round about those who fear Him, and he delivers them." He circled him on all sides in order to save him FROM THE OFFICER OF ESAU. And when the Shechinah resided with him, numerous camps of angels accompanied him. From these angels, Jacob sent some to Esau.

14. וּבְגִין כָּך חוֹנֶה מַלְאַךְ ה' סָבִיב לִירֵאָיו וַיְחַלְּצֵם, אַקֵּיף לֵיהּ בְּכָל סִטְרוֹי, בְּגִין לְשֵׁזָבָא לֵיהּ, וְכַד שְׁרֵא שְׁכִינְתָּא בְּגַוֵּיהּ, כַּמָּה חֵילִין וּמַשִּׁרְיָין אֲתוֹ בַּהֲדֵיהּ, וּמֵאִינוּן מַלְאָכִין שַׁדַּר לְגַבֵּיהּ דְּעֵשָׂו.

Esau Fear Jacob

15. "And Jacob sent messengers." Rabbi Aba asks, What motivated Jacob TO SEND MESSENGERS to Esau? Would it not have been better to refrain from sending any to him? HE ANSWERS, Jacob said, I know that Esau reveres the father's honor and has never troubled him. As long as I know that my father is alive, and so I do not fear Esau. So as long as my father is alive I wish to appease him. Thus, he immediately HASTENED, "and Jacob sent messengers before him."

15. וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, אֲמַר רִבִּי אַבָּא, וְכִי אַמַּאי אִתְעַר אִיהוּ לְגַבֵּיהּ דְּעֵשָׂו, וְטַב הֲוָה לֵיהּ לְאִשְׁתּוּקֵי מִנֵּיהּ. אֶלָּא, אֲמַר יַעֲקֹב, יְדַעְנָא, דְּעֵשָׂו חַיֵּישׁ לֵיהּ לִיקָרָא דְאַבָּא, וּלְעָלַם לָא אַרְגֵּיז קַמֵּיהּ, וְהָא יְדַעְנָא, הוֹאִיל וְאַבָּא קַיָּים לָא מִסְתָּפֵינָא מִנֵּיהּ, אֲבָל הַשְׁתָּא דְאַבָּא קָאֵים, בָּעֵינָא לְאִתְפַּיֵּיס עִמֵּיהּ, מִיָּד וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו.

Bread Evil Evil Inclination Gehenom (Hell) Hair Hell (Gehenom) Jacob Tower

16. "And Jacob sent messengers." Rabbi Shimon began the discussion with the verse, "Better is one lightly esteemed who owns a servant, than one who parades himself but lacks bread" (Mishleiy 12:9). This verse refers to the Evil Inclination, who constantly accuses man. The Evil Inclination causes man to become haughty and proud, encouraging man to curl his hair until the Evil Inclination towers over him and drags him to Gehenom.

16. וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, רָבִּי שִׁמְעוֹן פְּתַח וַאֲמַר, טוֹב נִקְלָה וְעֶבֶד לוֹ מִמִּתְכַּבֵּד וַחֲסַר לֶחֶם, הַאי קְרָא, עַל יֵצֶר הָרָע אִתְּמָר, בְּגִין דְּאִיהוּ מְקַטְרְגָא תָּדִיר לְגַבֵּי בְּנֵי נָשָׁא, וְיֵצֶר הָרָע, אִיהוּ אָרֵים לִבֵּיהּ וּרְעוּתֵיהּ דְּבַר נָשׁ בְּגַאֲוָתָא, וְאָזֵיל אֲבַתְרֵיהּ, מְסַלְסֵל שַׂעֲרֵיהּ וּבְרֵישֵׁיהּ, עַד דְּאִיהוּ אִתְגָּאֵי עֲלֵיהּ, וּמָשִׁיךְ לֵיהּ לַגֵּיהִנֹּם.

Evil Evil Inclination Heart

17. "Better is one lightly esteemed ..." means one who does not follow the Evil Inclination, and does not act haughtily but humbles his spirit, heart, and will before the Holy One, blessed be He. Then the Evil Inclination becomes his servant, as it cannot control him. ON THE CONTRARY, the person controls it, as it is written, "Yet you may rule over him" (Beresheet 4:7).

17. אֲבָל טוֹב נִקְלָה, הַהוּא דְּלָא אָזֵיל אֲבַתְרֵיהּ דְּיֵצֶר הָרָע, וְלָא אִתְגָּאֵי כְּלָל, וּמָאִיךְ רוּחֵיהּ וְלִבֵּיהּ וּרְעוּתֵיהּ לְגַבֵּי קוּדְשָׁא בְּרִיךְ הוּא, וּכְדֵין הַהוּא יֵצֶר הָרָע, מִתְהַפֵּךְ לְעֶבֶד לוֹ, דְּלָא יָכֵיל לְשַׁלְטָאָה עֲלוֹי, וְהַהוּא בַּר נָשׁ שַׁלִּיט עֲלוֹי, כְּמָה דְאַתְּ אָמֵר וְאַתָּה תִּמְשָׁל בּוֹ.

Bread Faith Hair Shechinah

18. " ...Than one who parades himself ..." is, as we said, that he puts on airs, curls his hair, and acts haughtily, "but lacks bread." THIS MEANS a lack of faith, as it is written, "to offer the bread of his Elohim" (Vayikra 21:17), and "the bread of their Elohim they do offer" (Ibid. 6). BREAD IS THE SHECHINAH IN BOTH VERSES. FAITH IS THE SHECHINAH, SO LACKING BREAD MEANS LACKING FAITH.

18. מִמִּתְכַּבֵּד: כְּמָה דַאֲמָרָן דְּאִיהוּ אוֹקִיר גַּרְמֵיהּ, מְסַלְסֵל בְּשַׂעֲרֵיהּ, אִתְגָּאֵי בְּרוּחֵיהּ, וְאִיהוּ חֲסַר לֶחֶם, חֲסַר מְהֵימְנותָא, כד"א לֶחֶם אֱלֹהָיו וגו' לֶחֶם אֱלֹהֵיהֶם הֵם מַקְרִיבִים וגו.'

Bread Corn Esau Jacob Wine

19. Another interpretation of, "Better is one lightly esteemed ..." is that itrefers to Jacob, who humbled himself before Esau so that Esau should later become his servant. By controlling him, he fulfilled the meaning of the verse, "Let peoples serve you, and nations bow down to you" (Beresheet 27:29). It was not yet time FOR JACOB TO RULE OVER ESAU. Jacob left this to happen at a later time, for he was lowly then. Later, however, the one who parades himself will become his servant, and then he will "lack bread." THIS REFERS TO ESAU, who will become JACOB'S servant, who was given "plenty of corn and wine" (Ibid. 28).

19. דָּבָר אַחֵר, טוֹב נִקְלָה, דָּא יַעֲקֹב, דְּמָאִיךְ רוּחֵיהּ לְגַבֵּיהּ דְּעֵשָׂו, בְּגִין דִּלְבָתַר לֶיהֱוֵי עֶבֶד לוֹ, וְיִשְׁלוֹט עֲלוֹי, וְיִתְקַיַּים בֵּיהּ, יַעַבְדוּךָ עַמִּים וְיִשְׁתַּחֲווּ לְךָ לְאוּמִים וגו,' וַעֲדַיִן לָא הֲוָה זִמְנֵיהּ כְּלַל, אֶלָּא בְּגִין דְּסָלֵיק לֵיהּ יַעֲקֹב, לְבָתַר יוֹמַיָא, וְעַל דָּא הֲוָה מִיָּד נִקְלָה, וּלְבָתַר, הַהוּא דְּאִיהוּ מִתְכַּבֵּד, יְהֵא עֶבֶד לוֹ, הַהוּא דְּאִיהוּ חֲסַר לֶחֶם, יְהֵא עַבְדָּא, לְהַהוּא דְּיַהֲבוּ לֵיהּ רוֹב דָּגָן וְתִירוֹשׁ.

Esau Jacob Samuel Strength Wisdom

20. Come and behold, Jacob knew that he needed him now. Therefore, he appeared as if he was lightly esteemed. By doing so, he showed more wisdom and guile than he had ever shown against Esau. Had Esau been aware of this wisdom, he would have killed himself rather than coming to this. However, Jacob did all this with wisdom, and about him Hannah said, "The adversaries of Hashem shall be broken in pieces ...and He shall give strength to his king" (I Shmuel 2:10).

20. תָּא חֲזֵי, עַל דָּא, בְּגִין דְּיָדַע יַעֲקֹב, דְּאִצְטְרִיךְ לֵיהּ הַשְׁתָּא, אִתְהַפַּךְ לֵיהּ נִקְלָה. וְיוֹתֵר חָכְמָה וַעֲקִימוּ עֲבַד בְּדָא, מִכָּל מַה דַּעֲבַד לְגַבֵּי דְעֵשָׂו, דְּאִילוּ הֲוָה יָדַע עֵשָׂו חָכְמָה דָא, יִקְטֵיל לֵיהּ לְגַרְמֵיהּ, וְלָא יֵיתֵי לְדָא, אֲבָל כֹּלָּא עֲבַד בְּחָכְמְתָא, וַעֲלֵיהּ אָמְרָה חַנָּה, ה' יֵחַתּוּ מְרִיבָיו וגו' וְיִתֵּן עֹז לְמַלְכּוֹ וגו.'

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