restated by Rabbi Yair Hoffman

We are so very fortunate to have Gedolei Torah in our midst where we can draw life-giving water from their insights, wisdom, and deep Gemorah shiurim.  The following is from a Vaad given last year on Parshas Todos.  In memory of R’ Tzvi Dovid ben R’ Moshe

The Initial Difference Between Yaakov Avinu and Aisav

The pasuk states, “The boys grew up, and Aisav became a skilled hunter, a man of the field, while Yaakov Avinu was a wholesome man, dwelling in tents.” In explaining these words, Rashi quotes the Midrash that says that as long as Yaakov Avinu and Aisav were small, they were not recognizable in their actions. No one could tell the difference between them.

However, when they turned thirteen years old, their differences became apparent. One went to the study hall, while the other went to idol worship.

Rav Yeruchem Levovitz zt”l highlights this and points out, when describing the tremendous difference between them, the Torah doesn’t discuss their actions at all. Instead, it refers to Yaakov Avinu as a “dweller of tents” and Aisav as a “man of the field.”

The Question of Yaakov Avinu’s Description

This requires explanation. Yaakov Avinu  was a tremendous righteous person. He was the b’chir sh’b’Avos – choicest of the Patriarchs. His image is engraved in the Throne of Glory. Yet, the Torah says nothing about all of that greatness!  Nothing about his greatness in Torah. Nothing about his diligence. And nothing about his Torah knowledge. Only that he was a “wholesome man, dwelling in tents.”

What is a “dweller of tents”? And why is that the title that the Torah chose to describe Yaakov Avinu?

The Power of Seeking

The answer to this question, says Rav Yeruchem Levovitz zt”l -, lies in the Targum Yonatan ben Uziel. In translating the words “dwelling in tents,” the Targum Yonatan writes “tava ulpan,” which refers to the incredible seeking – the consistent drive and desire to grow – that Yaakov Avinu had. This translation, says Rav Yeruchem Levovitz, is similar to that which in translating the pasuk (Exodus 33) “all who seek Hashem,” the Targum Onkelos says, “all who seek instruction from before Hashem.” There too, the Targum translates “seek” as “seek instruction.”

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Therefore, with these words the Torah is telling us that Yaakov Avinu  was the ultimate seeker. Because it is that trait of seeking that is “the cause that brings all good things.” It is the trait that brings a person to all that is good. And when one has that cause – when he has that power – his future is guaranteed. The entire Yaakov Avinu  was contained within that power of seeking!

Yaakov Avinu as the Ultimate Seeker

And that is why when defining Yaakov Avinu ‘s greatness, the Torah says he was a “dweller of tents.” He was a “seeker of instruction from before Hashem.” He was the ultimate seeker. Because it was that seeking that brought him to greatness.

The Story of Rav Chaim Shmuelevitz and the Best Student

I’m reminded of the well-known story of the time that, as a young child, Rav Chaim Shmuelevitz went to visit the yeshiva of his uncle, Rav Avraham Joffen. Rav Avraham Joffen was the Rosh Yeshiva of all the Novardhoker Yeshivas in Europe. In fact, it is said that he had more students than any other Rosh Yeshiva in Europe. However, he personally gave lectures in the Novardhok Yeshiva in Bialystok.

One time his young nephew, Rav Chaim Shmuelevitz, came to visit the yeshiva, and upon entering the study hall he turned to R’ Avraham and curiously asked, “Uncle, tell me, who’s the best student in your yeshiva?”

After looking around for a moment, R’ Avraham pointed to one particular student and said, “That student is the biggest expert in yeshiva.” “And that one,” he said, “is the biggest scholar. That one has the most fear of heaven. And that one is the sharpest.”

However, R’ Chaim wasn’t satisfied. “But tell me,” he asked, “which one is the best student?”

R’ Avraham now pointed towards another student. “That one,” he said, “is the best student in yeshiva.”

“I don’t understand,” R’ Chaim asked. “You just said that that student is the biggest expert, while another one is the biggest scholar, and yet another is the sharpest. And never did you point to this student. How, then, is he the best student in yeshiva?”

“This student,” said R’ Avraham, “is the biggest seeker. And with that power of seeking he will grow to be greater than all the rest.” And that student, R’ Chaim later said, was none other than the Steipler. With that power of seeking he, indeed, grew to be greater than all the rest.

The Essence of Yaakov Avinu’s Greatness

And that is the very lesson that Rav Yeruchem Levovitz is teaching us. The entire Yaakov Avinu  – all of his virtues – all of his Torah greatness – the choicest of the Patriarchs – the one whose image is engraved in the Throne of Glory – is all contained within his power of seeking.

Great Ones Recognizing Future Greatness

In truth, that which R’ Avraham was able to look at a young student and say that he would one day be a great one is absolutely incredible. It is something that only a great one can see. In fact, just tonight someone told me that there is a letter that still exists today in which after seeing Rav Ahron Leib Shteinman when he was a young student of less than twenty, Rav Baruch Ber wrote that he would one day be the great one of the generation.

Similarly, Rav Chaim Brisker once came to give a lecture in Rav Baruch Ber’s yeshiva in Slabodka, and among the students who came to the lecture was Rav Aharon Kotler the Rosh Yeshiva zt”l. After the lecture, Rav Baruch Ber tried to prevent the students from speaking to R’ Chaim in learning, saying that he was too weak and tired. However, when the Rosh Yeshiva zt”l began to speak, R’ Chaim insisted on answering him and arguing with him for quite a while.

After a short time, Rav Baruch Ber tried to stop the conversation. “The Rebbe is tired,” he kept saying. “The Rebbe shouldn’t exert himself.” However, R’ Chaim wouldn’t stop. “How can I not talk to this student in learning?” he asked Rav Baruch Ber. “Half the world will one day stand on his shoulders.” That is what R’ Chaim said when speaking to a young student in learning. Already then, he saw all the greatness that was to come.

The Recognition of Future Greatness

How were these great ones able to look at young students and testify that they would one day be great ones of the generation?!

The Power of Seeking Revealed in Youth

We now understand that when the Torah says, “The boys grew up” – when the Torah testifies as to what was now recognizable about Yaakov Avinu  as he grew older – it isn’t his Torah greatness, nor his scholarship, that it discusses. Rather, it is his power of seeking.

Because, as we now understand, it is in that power of seeking – in that ceaseless desire and drive to grow – that lies everything that Yaakov Avinu  would become.

The Prerequisite for Receiving the Torah

In fact, if one looks at the psukim leading up to the giving of the Torah at Mount Sinai, he will notice that the portion begins with, “And Moses ascended to Hashem,” and only then does it say, “And Hashem called to him from the mountain saying.”

Is it possible, asks the Maharal in his discourse on the Torah, that Moses ascended to Hashem without being summoned?

The Maharal explains that Hashem would only give the Torah to someone who desires it. As the pasuk says, “For Hashem gives wisdom.” The Torah belongs to Hashem and in order for man to merit it, Hashem must grant it to him. By going up to Hashem without being summoned, Moses our teacher demonstrated his burning desire for the Torah – how much he needed and wanted the Torah – and only then did Hashem call to him.

The Principle of Torah Acquisition

The Maharal concludes: “All wisdom when one loves the Torah and his desire is upon it, then it is acquired by him and this matter is a great principle in Torah.” The preparation – the preparation – that one must do in order to acquire the Torah, is his love of Torah and his desire for it. For only then is it granted to him.

Much like Rav Yeruchem Levovitz, the Maharal is teaching us that the key to Torah acquisition – the key to Torah greatness – is love and seeking.

It is, therefore, no wonder that when defining Yaakov Avinu ‘s greatness, the Torah tells us that he was a “dweller of tents” – that he was “seeking instruction from before Hashem” – that he was the ultimate seeker. Because it was that seeking – that unceasing desire – that brought him to greatness.

It was that seeking that was the cause for his greatness.

Understanding Aisav’s Description

With this in mind we can also understand that which the Torah says when defining Aisav.

Aisav was a wicked evil-doer. As our Sages say, in one day he transgressed five of the very worst sins that exist. Yet, what does the Torah say about him? “And Aisav became a skilled hunter, a man of the field.” What is a “man of the field”? And why is that the term that the Torah uses to define Aisav?

The Root of Aisav’s Wickedness

The answer to this question, says Rav Yeruchem Levovitz, lies in the Targum Onkelos. A “man of the field,” says the Targum, is a “man of idleness,” which, as Rashi explains, means an “idle person.”

Here too, says Rav Yeruchem Levovitz, the Torah doesn’t mention his actual horrific deeds. Rather, the cause – the root and cause – of those deeds. And the cause for Aisav’s actions, says the Torah, was the fact that he was an idle person – an idler – a “loafer.”

He was someone who was just looking for a good time. Yes, long before Aisav did anything wrong, his entire future – all of his wickedness – could be seen in the fact that he was an “idle person.” The entire Aisav could be found in that trait of “idleness.”

With those words, “man of the field,” says Rav Yeruchem Levovitz, the Torah is revealing the cause for Aisav’s wickedness and reminding us just how destructive that cause can be. And it is reminding us how careful we must be to avoid the causes that can lead us to sins.

The Causes of Greatness and Wickedness

With those two terms, “man of the field” and “dweller of tents,” the Torah is revealing the cause – the root and cause – of Aisav’s wickedness and the cause – the root and cause – of Yaakov Avinu’s greatness.

The World’s Transition from Light to Toil

However, perhaps we can suggest another reason why the Torah uses these specific terms to define the difference between Yaakov Avinu and Aisav. In his book Yalkut Yediat HaEmet, the Ramchal has an essay in which he discusses the incredible change that took place in the world in the generations that followed Avrohom Avinu .

While much of the essay is Kabbalistic teachings, the Ramchal writes that during the twenty generations that preceded Avrohom Avinu  the world was one of “abundant light.” It was a period during which it was easy for one to be successful. People lived very long lives. Hundreds of years. And during that long lifetime there wasn’t much they were obligated to do.

All they had to do was the seven Noahide commandments. However, with all of that, the world couldn’t have an existence. With an existence of “abundant light,” the world was not brought to its rectification. In fact, it became corrupted, and ultimately destroyed.

The Way of Avrohom Avinu

Therefore, says the Ramchal, Hashem had to begin a new way. He had to change the direction of the world. Now, instead of “abundant light” and “abundance of days,” the world entered an entirely new phase of “the way of Avrohom Avinu.” And with this “way of Avrohom Avinu,” says the Ramchal, at least part of the world would come to its rectification. From now on the rectification could be brought about not through “abundant light,” rather through “abundant toil.” Through effort and toil. Through “hard work.” That, he says, is why Avrohom Avinu  lived a much shorter life. And that is why he kept the entire Torah. From then on “the rectification was in the secret of toil in Torah and commandments.” The rectification of the world could now only be brought about through toil in Torah and commandments. That was the “way of Avrohom Avinu.” And it is to that new phase that the world entered, that the Mishnah (Avot 2:15) refers when it says, “The day is short and the work is abundant.”

From now on mankind would have to rectify creation through toil in Torah and commandments. And because the day was now short – because the day was short – because life was short – and the work was abundant – there was so much to accomplish – there was the entire Torah to keep – one would have to be very careful with his time in order to be able to accomplish all that he was supposed to. Now we would have all 613 commandments, and very little time to fulfill them all. As the Mishnah continues, “and the Master of the house is pressing.”

Time is short and there is “great pressure.” Hashem is pressing us to accomplish. We would now have to truly strengthen ourselves and our actions in order to be successful in bringing rectification to the world. That is the “way of Avrohom Avinu.” It is a way of toil in Torah and commandments.

The True Heir to Avrohom Avinu’s Legacy

With this we can, perhaps, understand why it is specifically the terms “dweller of tents” and “man of the field” that the Torah uses to describe Yaakov Avinu and Aisav. With those words the Torah isn’t just discussing who was greater – who was righteous and who was wicked – who was a genius and who was not. It is discussing an entirely different matter. Hashem had promised Avrohom Avinu , “for in Isaac will your seed be called.” However, as our Sages tell us, it would be “in Isaac but not all of Isaac.” Part of Isaac – one of his children – would be the continuation of Avrohom Avinu , not both of them. And now the question was, who? Which child would be that continuation? Would it be Yaakov Avinu or Aisav?

Yaakov Avinu: The True Continuator of Avrohom Avinu’s Way

However, we now understand that the one who would serve as the continuation of Avrohom Avinu  had to be prepared for the “way of Avrohom Avinu.” He had to be ready for effort and toil. He had to be ready for the toil in Torah and commandments that Avrohom Avinu symbolized. And, therefore, when defining the difference between Yaakov Avinu and Aisav, the Torah tells us that Aisav had no connection whatsoever to the way of Avrohom Avinu. He was a “man of the field.” He was an “idle person.” He was the extreme opposite of effort and toil.

“What an earth-shattering contrast – while Eisav wandered aimlessly in fields of emptiness, Yaakov’s every moment was purposefully devoted to uncovering the deepest treasures of Torah!” And Aisav, therefore, couldn’t serve as the continuation of the father’s house. He couldn’t be the heir to the house of Avrohom Avinu.

The Ultimate Toiler in Torah

Yaakov Avinu , however, was a “dweller of tents.” His very essence was one of effort and toil in Torah. In fact, the commentaries say that the reason why he was referred to as “dweller of tents” and not simply “dweller of a tent” was because he sat in more than one tent – more than one study hall. He was a true toiler in Torah. He went to more than one Rabbi to learn. He went from study hall to study hall to learn as much as he could. Yaakov Avinu  knew that, as our Sages say, one must learn basic text and analysis. And he, therefore, went to two tents – to two Rabbis. One for basic text and one for analysis. And it is, therefore, no wonder that our Sages (Tanchuma – Vayishlach 9) say, “There is no one who toiled in Torah like  Yaakov Avinu.” He was the ultimate toiler in Torah. And it is, therefore, understood that Yaakov Avinu  would be the continuation of the father’s house. He would be the continuation of the house of Avrohom Avinu. He was the one who would be able to follow the way of Avrohom Avinu – the way of toil in Torah and commandments.

Conclusion: The True Meaning of Their Descriptions

With these words the Torah isn’t telling us who is righteous and who is wicked. The Torah is telling us who was worthy of serving as the continuation of Avrohom Avinu . And serving as the continuation of Avrohom Avinu  required following the way of Avrohom Avinu . And the Torah, therefore, tells us that Aisav was a “man of the field.” He was an idle person. He could never serve as the continuator of the house of the Patriarchs. Yaakov Avinu , on the other hand, was a dweller of tents.

He was the ultimate seeker. And he would, therefore, be the continuator of the house of the Patriarchs.

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