Parsha Paragraphs
Rabbi Naftali Kassorla
Parshat Vayishlach 5778
A Blessed Life: A Tribute to Rabbi Elchonon Zomber ז״ל
The D’var Torah for this week is dedicated in memory of:
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס
ר׳ אלחנן יעקב ז״ל בן מורי וחמי ר׳ שמואל פנחס
If you are interested in sponsoring a D’var Torah in honor or in memory of someone, or for any occasion,
please email: ParshaParagraphs@gmail.com
please email: ParshaParagraphs@gmail.com
In this week's parsha we are riveted with the Torah’s description of the tense encounter between Yaakov with Eisav; it is the first time they have met after Yaakov “tricked” Eisav, in receiving the blessing from their father, Yitzchak. Eisav, who was waiting for Yitzchak’s death in order exact his revenge upon Yaakov, collects a massive army and approaches Yaakov’s encampment. In his fear and anticipation of this showdown, Yaakov prepares accordingly and places his children and wives in separate camps, ensuring that in the worst-case scenario, there will at least be some survivors. In order to steer Eisav away from his rage, Yaakov also prepares gifts for him – a large quantity of animals.
Finally they meet. In a showing of deference to Eisav, Yaakov is completely self-effacing, bowing towards his older brother. Seeing all this, Eisav (as Rashi explains) is overcome with mercy and runs towards Yaakov to embrace him, even kissing him. Despite Eisav’s supposed mollification, Yaakov's attempts to appease Eisav further. He entreats Eisav to take the gifts that he had prepared for him, exclaiming: קח נא את ברכתי (“Please accept my blessings”) (Bereishit 33:11). Interestingly, Yaakov uses the word ברכתי as opposed to מתנתי or מנחתי – which would be more fitting for the context. Even more curious, is that the Torah previously used the word מנחתי when specifically referring to these gifts (Ibid. 32:14). Rashi, seemingly bothered by this change, explains that in fact ברכתי does mean מנחתי. But still, why change now? What is the significance of Yaakov using the word ברכתי here when speaking with Eisav, instead of מנחתי?
I believe that Yaakov was trying to convey a message to Eisav. By using the word ברכתי, Yaakov was actively, if only subtly, trying to reference the blessing. In confronting Yaakov, Eisav is faced with the tremendous ברכות that G-d has bestowed upon his brother; Eisav sees firsthand Yaakov's great riches, a clear culmination of the blessings of Avraham and Yitzchak, which Eisav felt he was supposed to receive.
If we are to establish that Yaakov intended to refer to his blessings – how can Yaakov seemingly offer them up to Eisav? Did Yaakov not go to great lengths to receive it in place of Eisav? How could he, in a sense, “give it back” now?
With this we arrive at the crux of Yaakov’s message: the value of the blessing was not materialistic; it was not merely a blessing for riches nor honor. The blessing of Avraham and Yitzchak are so much greater than that. They are a mission – a way of life filled with purpose and of meaning for ourselves and for others. The wealth that the ברכות offered was just a means to fulfill a holy mission for the world, not the ends. By referring to the cattle as ברכתי, Yaakov was saying, “Eisav – if you perceive the blessing so superficially as to think that it is just a life of riches, then yes – take it.” In no uncertain terms was Yaakov giving the blessing away; rather he was communicating to Eisav a very direct and clear lesson of the true purpose of blessings: to live and promote a G-dly life, in the service of others.
This message is very powerful for myself and my family, especially now. This Friday will mark the second Yahrtzeit of my beloved brother-in-law, Rabbi Elchonon Zomber זצ״ל. There is no one I can think of who embodied this message as well as Elchonon. He lived a life of meaning and of giving, above and beyond one of mere superficiality. He dedicated himself to a path of true purpose: Teaching – both Torah and lehavdil Mathematics. Anyone who had the honor to meet him immediately sensed how “blessed” he was with incredible talents, a genius mind, a personable and warm demeanor; all talents he could have used to maximize his own status and pocketbook in the competitive world. Yet he chose to devote himself to something much higher, much deeper, and ultimately more impactful upon myriads of people. Nothing gave Elchonon more fulfillment than seeing his students grow, mature and gain a sense of confidence when they succeeded – sometimes against all odds – and he cherished being a part of that process. He once remarked to me that seeing the glint in a student's eye when, after much effort, he finally understood a concept, was more of a rush for him then going skydiving (and we all know how much he loved that!). For the student didn't just learn a new math formula; he gained a deeper and more authentic appreciation of his capabilities – true growth. It is no wonder that even his math students called him Rebbe.
The impact of his untimely death on our own lives is truly immeasurable, yet we take solace in the fact that, despite his short life, the impact he had on others around him will reverberate for years to come. And we all have the opportunity to emulate his ways, to become better people and help others become better as well, creating an everlasting merit for his נשמה.
יהי זכרו ברוך
Shabbat Shalom
