Parshas Vayeishev 5785
Among the all time great feuds contained in the annals of Tanach, that of Yaakov and Esav certainly ranks somewhere near the top. It is a lifelong feud, the quarreling beginning in utero, and, even as the two brothers apparently make amends in the fateful meeting of last week’s parsha, Chazal give every indication that the rivalry will perpetuate. Indeed, contained in Yitzchak’s blessings to his two sons is the implicit understanding that when one of the two shall rise, the other shall decline.
Yet a pasuk in Sefer Ovadiah notes that it is not Yaakov alone who stands in the opposing corner of the ring, ready to square off against Esav. Yosef stands there with him.
וְהָיָה בֵית־יַעֲקֹב אֵשׁ וּבֵית יוֹסֵף לֶהָבָה וּבֵית עֵשָׂו לְקַשׁ וְדָלְקוּ בָהֶם וַאֲכָלוּם וְלֹא־יִהְיֶה שָׂרִיד לְבֵית עֵשָׂו כִּי ה׳ דִּבֵּר׃
עבדיה א:יח
The House of Jacob shall be fire, and the House of Joseph flame, and the House of Esau shall be straw; they shall burn it and devour it, And no survivor shall be left of the House of Esau—for Hashem has spoken.
Ovadiah 1:18
Rashi quotes this pasuk in his very first comment on Parshas Vayeshev in explanation of its juxtaposition to the events at the end of Parshas Vayishlach, specifically, the genealogical register of Esav’s offspring. Rashi explains that Yaakov felt intimidated by the throngs of powerful tribes that emerged from Esav, worried that they could pose an existential threat to the nation he himself sought to build. The Torah responds, in light of the above pasuk, with the answer to Yaakov’s worries. “אלה תולדות יעקב יוסף—These are the descendants of Yaakov: Yosef.” Yosef is mentioned before any of Yaakov’s other children—before all those who were born before him—because he will serve as the countermeasure to all the muscle of Esav’s family mentioned in the preceding parsha.
Why is this so? What is so special about Yosef in particular? What makes Yosef so uniquely suited to act as the antidote to the toxin that is Esav?
There is a beautiful explanation I found quoted from the sefer, Mikra Mefurash, which suggests that Yosef ultimately fulfilled all the potential and promise latent in Esav that he himself failed to achieve.
Esav was an “ish sadeh”, a “man of the field,” whose pursuits took him far beyond the tents of Torah frequented by his brother. Yet there was no reason why Esav could not contribute positively to his family, only that his contributions would be of a different variety. Yitzchak saw great promise not only in Yaakov, but in Esav as well. If Esav could head out into the world and return home with food for his family, he could be an integral part of the nation that Yitzchak sought to build. It was on this premise that when Yitzchak turned to bless Esav, he asked him to first head out to the field and procure meat for Yitzchak to enjoy.
Yet Esav succumbed to the influence of the field. He defined himself not as someone living in Yitzchak’s home who would venture out on occasion, but as someone rooted in the world outside who would periodically return home. Who unburdened himself of his birthright and sold it off to his brother. He married women who brought idolatry right into his home. He became violent, gluttonous, a product of influences received anywhere but his parents’ home.
Yosef emerged as the exact opposite. Yosef—sold to Potiphar, seduced by his wife, cast into a prison cell, then installed in the most prominent position of secular authority a Jew has ever known—interacted with the culture of the world outside as much as any Jew in history and was given every opportunity to be swayed, influenced, and defined by a value system completely foreign to that of his saintly parents. And yet he never was. He remained the same Yosef he had been his entire life, a scion to the spiritual dynasty first launched by his great-grandparents, having never succumbed to the entrancements of the world around him.
Yosef was the anti-Esav.
Which is a mantle we must be ready to assume. Even as we attempt to live insular lives, protected from the influence of values foreign to our own, we are deeply engaged in the world around us. For most of us, a foreign language serves as our mother tongue, our work environments bring us into regular contact with the non-Jewish world, our mode of dress permits us to move about secular society rather seamlessly, and our ability to access secular culture and values is greater than at any point in history.
Will we become Esav? Or can we be Yosef?
It is a critical question to always be mindful of, but particularly so in the days preceding Chanukah, a holiday that commemorates the miracles that ensued when the Jewish People rose up against their Greek overlords. The Greeks’ goal was not genocide, but assimilation. To replace the Jewish value system and way of life with a secular one. The Greeks did not seek to wipe out the Jewish People, only the Jewish spirit.
As we consider assimilation and the celebration of the great Jewish refusal to submit to its allure, we must remember that the question of being an Esav or a Yosef is not a zero-sum game. The question we must answer is not as simple as “Are you ‘in’ or are you ‘out’?”
Assimilation falls on a continuum. Where on that continuum does each of us lie? How much are we captivated by the field outside as opposed to the happenings inside the tent? Are we animated most by the goals we’ve set for business or recreation, or for spiritual development and growth? Where am I spending my best energies and where am I mailing it in? If I have a five-year plan for my professional life, do I have the same for my learning and davening?
We spend an awful lot of time in the world beyond Yaakov’s tent. Does that time define us, shape us, give us our truest sense of meaning and fulfillment? Or is it merely what we must do—responsibilities we must discharge—before returning back to the tent?
As Chanukah draws near, as we remember the awesome sacrifice of the Chashmonaim, their fight against influences that had crept into the Jewish tent, we should take stock of our own tents. How can we distance ourselves further from Esav and draw closer to Yosef?