Book Smart

When Yaakov Avinu encounters Saro Shel Esav in this week’s Parsha, he asks him a question: “Hagidah Nah Shemecha”. It is unlikely that Yaakov was interested in the name of the Malach per se, rather he was asking him: “What is your essence?” Yaakov asked this question because the key to defeating our enemy is to understand from whence he comes, what makes him tick, what he called, so to speak. The Pessukim that speak about Esav, whether the describe his interactions with his brother or otherwise, are meant to help us answer the question of “Mah Shemecha”, so that we may be victorious in our fight against our sworn enemy. It seems that the Haftorah picks up this thread, teaching us more about the essence of Esav, so that we may strategize against him.

The Haftorah for Parshas Vayishlach is unique, as we Lein the entirety of Sefer Ovadiah. As we learn the Pessukim it is not hard to see why this Sefer was chosen by Chazal to be connected with our Sedra: the sole Nevuah of Ovadiah relates to Esav and his ultimate fate. In fact, Meforshim point out the Ovadiah was particularly suited to this Nevuah, because he in fact came from Edom and was Megayer.

In addition, Rashi tells us that Ovadiah the Navi is the same as the Ovadiah spoken about in Sefer Melachim. As the Pessukim there tell us, Ovadiah was a close consort of Achav and Izevel, but he did not learn from there ways. In fact saved the very Neviim that they sought to eliminate. It is therefore fitting, concludes Rashi, for Ovadiah to provide Tochacha to Eisav, who lived amongst Yitzchok and Rivka, but failed learn from their ways.

The Nevuah of Ovadiah is indeed biting criticism of Eisav, with phrases such as “Zadon Libecha Hisiacha”, as the Navi tells Edom that their arrogance has lead to illusions of invincibility. There is also much talk of the fate that Edom will face in Acharis HaYamim. On that day, the might of Eisav will be no match for the wrath of Hashem, and they will be reduced to a minor nation, “Bazui Ad Meod”.

As is often the case, the Navi speaks in Mashul and we often need Chazal to shed light on his meaning, but there is one Passuk in particular that discusses the eventual downfall of Eisav which begs explanation. The Navi tells us: “Halo Bayom HaHu…V’HaAvaditi Chachamim M’Edom U’Sevunah M’Har Eisav”. On that day, Hashem promises, the Chachim will vanish from Eisav and the understanding from his land. Quite simply, we must understand: who are the Chachamim that the Navi speaks about and why must they disappear?

Radak explains that there were Chachamim amongst Edom, and their Chachma will leave them as their downfall comes. It is still not clear, however, why this must be the case and why the Navi is telling us about this. Would the presence of Chachamim in some way abate the destruction that Edom faced?

Metzudos explains these words from the perspective of Pshat. The Chachamim, he writes, will not be able to strategize in order to protect themselves—their Chachma will be rendered useless against the forces of destruction. This explains how the reality of “V’HaAvaditi Chachamim M’Edom”, relates to its destruction, but is altogether difficult to understand. We know that “Ain Chachma V’Ain Tevunah…L’Neged Hashem.” The destruction of Edom, preordained for millennia, is clearly the Ratzon Hashem and it seems from other Pessukim, subject to Nes. What help would any Chachma be in that case? Would we think that the wise men of Edom would be able to craft an escape from the abject destruction to which they are destined?

It would seem that there might be a different way to understand the what the Navi means when he refers to the Chachma of Eisav, and why its destruction at that moment in time will be essential.

Indeed Chazal use these words to teach us an important message, perhaps leading us to an explanation of the Passuk.

The Passuk in Eicha tells us: “Malka V’Sarim BaGoyim Ain Torah”. The Pashut Pshat in these words is that the king and officers of Yisroel have departed from their land, and the Torah has no representatives, no “Morah Hora’ah”, as Rashi explains.

The Medrash, in Eicha Rabasi, reads the Passuk slightly differently and teaches us an important lesson. If someone tells you “Chachama BaGoyim”, you may believe him, but if someone claims “Torah Bagoyim Al Tamin”. The proof that the Medrash brings to the latter idea is based on the Passuk in Eicha: “Bagoyim Ain Torah”. The Medrash supports the precept of “Chacham Bagoyim Tamin” with our Passuk: “V’HaAvaditi Chachamim M’Edom”. From the fact that the Navi predicts the departure of Chachma from the ranks of Eisav, it is clear that there was indeed Chachma BaGoyim.

It seems, then, that the focus of the Passuk is perhaps not on the Chachamim, who will be rendered witless, but on the Chacham of Edom itself. If this is true than the PAssuk is telling us that part of the destruction of Edom will be that its Chachma will cease to exist. An eventuality such as this would seem to have wide ranging ramifications on the entire world. In order to appreciate what those affects might be, however, we must first understand what the Chachma that exists BaGoyim represents.

The Maharal, in Tiferes Yisroel, brings a Mashal about one who is travelling and presented a choice of two roads to walk upon. His choice is made not based on which road is nicer, or in someway better engineered. Rather, he choses the road that will take him to his ultimate destination, with all other considerations bearing much less weight.

The Torah, explains Maharal, is that path. It has the ability to remove a person from the Olam Hateva, which we naturally inhabit, and bring him closer to Hashem. this is, of course, our ultimate goal—Kirva to Hashem—and so we chose the Drech of Torah to bring us there. Similarly, Mitzvos can be seen as the vehicles to travel that road. We do Mitzvos not for the action, but for the affect it has upon us. This can be seen from a Medrash in Beraishis Rabba, cited by the Maharal.

The Medrash there asks a question: “V’Chi Mah Ichpas Lei L’Hakadosh Baruch Hu L’Mi SheShochet Min HaTzavor Oh Mi SheShochet Min HaOref” Does HKBH care, Kaviyachol, if we Shecht from the front of the animal or its back? The Medrash answers that the Mitzvos are only given “L’Tzraref Es HaAdam”, to make a person better. The Maharal explains that the Mitzvos make us better because they bring us closer to HKBH, farther along the Derech to our ultimate destination.

This is why, he continues, the Torah is not referred to as “Chachma U’Sevunah V’Daas”, although it is all of those things. The Torah serves as a “Morah”, a guide, one who shows the way to travel. Because this is the ultimate purpose of the Torah, to show us the way, to guide us along the path towards Kirva to Hashem.

In this way, explains the Maharal, the Torah is different from other Chachmos: there are many valid forms of Chachma, but none of them bring us closer to Hashem. that is the sole purview of the Torah Hakedosha. All other forms of Chachama may add to our intellect, but they do nothing to advance us on the Derech Hachaim, and do not enhance our Kirva to HKBH.

Perhaps this is what the Navi means to tell us here.

Until the day of “V’Alu Moshi’im B’Har Tzion” arrives, we are tempted by the Chachma that it found by Goyim. It is folly to think that these are not actual Chachmos, as the Medrash in Eicha tells us: “Chachma BaGoyim Tamin.” Our challenge, however, is to limit our exposure to these Chachmos because they are, essentially, worthless. Because they do not bring us closer to Hashem, they do not help us travel our road, and in fact inhibit our progress. If one who is travelling chooses a road that he knows does not lead to his destination but is more scenic, he may enjoy himself but he is not advancing on his journey. Every moment that we spend seeped in the Chachmas HaGoyim, necessary as it may be, we are missing an opportunity to be engaged in the ultimate Chachamas—the Chachmas HaTorah.

The Navi tells us, “V’HaAvaditi Chachamim M’Edom”. On that day, when the Geulah arrives, the Chachma of Edom will disappear. No longer will we be tempted by the allure of those Chachmos that are, essentially, worthless. we will recognize our true purpose, Kirvas Elokim, and be able to cling to the only Chachma that brings us to that end: the Chachmas Hatorah. Indeed, the promise of “V’HaAvaditi Chachamim M’Edom”, which heralds the end of the Chachma BaGoyim, will be relevant to each of us as it allows us to travel the Derech Asher Yelchu Bah.

It seems that this message is well suited for the days leading up to the Yom Tov of Chanukah.

The Gemarah in in Bava Basra tells us “HaRotzeh L’Hachkim Yadrim”. One who wishes to acquire Chachma should Daven to the south, because the Menorah was in the south. We see, then, that Menorah was tied to Chachma. The question is: how and why? In what way was the Menorah connected to Chachma, and why should one who wishes to be Machkim therefore turn his mind to the Menorah?

Perhaps we can answer this question based on a Gemarah in Shabbos whichtells us that the Menorah, specifically the Ner Maarivi, served an important purpose: “Edus Hi L’Baei Olam Shehashechina Shoreh B’Yisreol”. The Shechina was Shoreh on the Aron, within the Kadosh HaKedoshim, and the Menorah, which was on the other side of the Peroches was a testament to this fact.

If one wishes to be Machkim, to acquire Chachma, he must direct those Sheifos in the correct manner. There are various types of Chachma, and he may end up attaching himself to the wrong kind. He should therefore turn his attentions to the north, the direction of the Menorah, which signifies the level of connection that we can attain with the Borei Olam. In reminding himself that the Shechina seeks to be Shoreh B’Yisreol, he will remember that the only Chachma to which he should aspire is the Chachmas Hatorah, which can bring him closer to the Shechina.

On Chanukah we celebrate the triumph of Chachmas HaTorah over Chachmas Chitzonios and we do so by lighting the Menorah, a reminder of the Koach that Chachmas Hatorah has. We can use this opportunity to strengthen our own commitment not only to the Chachmas Hatorah, but to its purpose: increased connection with HKBH. In doing so we will certainly exhibit an understanding of the purpose of the Yom Tov and bring closer the day of “V’Haysa L’Hashem Hamelucha.”