Constant Stream

כָּל אוֹתָן הַשָּׁנִים שֶׁעָשָׂה יַעֲקֹב אָבִינוּ בְּבֵית אֵל, לֹא נִמְנַע מִלְּנַסֵּךְ

The first half of Parshas Vayishlach is devoted to the preparations that Yaakov Avinu made for his meeting with Esav, and then the meeting itself. At the end of reunion, Esav suggests that they travel forward together, נִסְעָה וְנֵלֵכָה וְאֵלְכָה לְנֶגְדֶּךָ, but Yaakov refuses: וַאֲנִי אֶתְנָהֲלָה לְאִטִּי לְרֶגֶל הַמְּלָאכָה אֲשֶׁר־לְפָנַי וּלְרֶגֶל הַיְלָדִים עַד אֲשֶׁר־אָבֹא אֶל־אֲדֹנִי שֵׂעִירָה. The Torah then tells us that the brothers indeed went their separate ways. Esav went to his land, וַיָּשׇׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ שֵׂעִירָה, and Yaakov moved on to his next stop: וְיַעֲקֹב נָסַע סֻכֹּתָה.

The very next Passuk tells us about the further travels of Yaakov, וַיָּבֹא יַעֲקֹב שָׁלֵם עִיר שְׁכֶם אֲשֶׁר בְּאֶרֶץ כְּנַעַן, and then we find the story of Dinah and Shechem ben Chamor. After Shimon and Levi attack the city, killing all its male citizens, Hashem told Yaakov that he should move on: קוּם עֲלֵה וְשֶׁב־שָׁם וַעֲשֵׂה־שָׁם מִזְבֵּחַ. Indeed, Yaakov traveled to Bais El, where he built a Mizbeach and brought many Korbanos.

The Medrash speaks about the time that Yaakov spent in Bais El in interesting terms: רַבִּי פִּינְחָס בְּשֵׁם רַבִּי אַבָּא אָמַר כָּל אוֹתָן הַשָּׁנִים שֶׁעָשָׂה יַעֲקֹב אָבִינוּ בְּבֵית אֵל, לֹא נִמְנַע מִלְּנַסֵּךְ. During the time that Yaakov was in Bais El, he was constantly brining Nesachim on his Mizbeach. The Medrash continues, speaking about the sheer volume of Nesachim brought in Bais El: כָּל מִי שֶׁהוּא יוֹדֵעַ כַּמָּה נִסּוּכִים נִסֵּךְ יַעֲקֹב אָבִינוּ בְּבֵית אֵל יוֹדֵעַ לְחַשֵּׁב אֶת מֵי טְבֶרְיָה. Estimating the amount of Nesachim brought that time would be akin to estimating the amount of water in the מֵי טְבֶרְיָה, which come from an endless underground spring.

This statement of the Medrash begs explanation: why did Yaakov Avinu engage in ceaseless Nesachim during the time that he was in Bais El? Of all the Avodos that exist, why did Yaakov choose Nesachim, and why was any Avodah of this type necessary at all? What is the Medrash telling us?

Even the placement of the Medrash is curious. This Memra appears among those related to the words וְיַעֲקֹב נָסַע סֻכֹּתָה but speaks about the time Yaakov spent in Bais El. Why might this be the case? If the Medrash wished to tell us that כָּל אוֹתָן הַשָּׁנִים שֶׁעָשָׂה יַעֲקֹב אָבִינוּ בְּבֵית אֵל, לֹא נִמְנַע מִלְּנַסֵּךְ, why not wait until later, when discussing that part of the story? Why is this Memra placed her?

We may be able to answer this question based on the preceding Memros.

First, the Medrash cites the words וְיַעֲקֹב נָסַע סֻכֹּתָה, asking a question: כַּמָּה שָׁנִים עָשָׂה אָבִינוּ יַעֲקֹב בְּסֻכּוֹת. The answer goes beyond the question, however: רַבִּי אַבָּא אָמַר שְׁמוֹנָה עָשָׂר חֹדֶשׁ, סֻכּוֹת וּבַיִת וְסֻכּוֹת, וּבְבֵית אֵל שִׁשָּׁה חֳדָשִׁים. Not only does the Medrash tell us that Yaakov spent eighteen months in Sukkos, but also that he was later in Bais El for six months.

Why? The question was about Sukkos, כַּמָּה שָׁנִים עָשָׂה אָבִינוּ יַעֲקֹב בְּסֻכּוֹת, why does the Medrash include the time spent in Bais El as well?

It seems that these two periods are related: the time that Yaakov spent in Sukkos, was related in some way to the time that he spent in Bais El. This connection may be explained by the next line in the Medrash: רַבִּי לֵוִי אָמַר כָּל אוֹתָן חֳדָשִׁים שֶׁעָשָׂה בְּבֵית אֵל הָיָה מְכַבֵּד אֶת עֵשָׂו בְּאוֹתוֹ דּוֹרוֹן. While Yaakov was in Bais El, he continued to send Esav gifts, like the Daron Yaakov sent before their meeting, as described at the beginning of the Parsha. The Medrash then adds an additional approach: רַבִּי אָבִין בְּשֵׁם רַבִּי חוּנְיָא אוֹמֵר תִּשְׁעָה שָׁנִים הָיָה מְכַבֵּד אֶת עֵשָׂו בְּאוֹתוֹ דּוֹרוֹן. Yaakov continued to send Daron to Esav for nine years, which is much longer the time that he was in Sukkos and Bais El combined.

Even when he was removed both in time and distance from Esav, Yaakov wished to prevent his brother from exerting any influence. He therefore continued to send gifts, in the hopes that this would keep Esav at bay.

If we assume that this period of Yaakov’s life was defined by the desire to remain separate and apart from Esav, then perhaps we can suggest that the next part of the Medrash is related as well: כָּל אוֹתָן הַשָּׁנִים שֶׁעָשָׂה יַעֲקֹב אָבִינוּ בְּבֵית אֵל, לֹא נִמְנַע מִלְּנַסֵּךְ. Maybe the Nesachim that were constantly brought in Bais El were part of this effort, and they, in some way, kept Yaakov and Esav detached from one another.

How and why would this be true? What is the connection between the Nesachim that Yaakov Avinu brought, without end, in Bais El and his desire to keep Esav away from his environs?

This question becomes even more pressing when we consider another Medrash.

Later, when Yaakov arrives in Bais El, the Torah tells us that he built a Mizbeach and brought Korbanos, and was later given a promise by HKBH: וְאֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת־הָאָרֶץ. After this Nevuah, the Torah tells us: וַיַּעַל מֵעָלָיו אֱלֹקִים בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ.

The Medrash, there, tells us: אָמַר רֵישׁ לָקִישׁ הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה. This statement is found elsewhere in Chazal and is perhaps the loftiest description of the Avos HaKodeshim, assigning them the stature of a Merkava for the Shechina itself. The Medrash brings an example from each of the Avos, showing that they achieved this Madreigah, using these words, וַיַּעַל מֵעָלָיו אֱלֹקִים בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ, in reference to Yaakov Avinu.

Based on this Medrash, we can understand that Yaakov Avinu had, at that moment, reached a level that only two others, his father and grandfather, had reached—the pinnacle of Ruchnias. The Torah continues, telling us how Yaakov reacted to this Nevuah: וַיַּצֵּב יַעֲקֹב מַצֵּבָה בַּמָּקוֹם אֲשֶׁר־דִּבֶּר אִתּוֹ מַצֶּבֶת אָבֶן וַיַּסֵּךְ עָלֶיהָ נֶסֶךְ וַיִּצֹק עָלֶיהָ שָׁמֶן. At that moment, when Yaakov had achieved the Madreigah expressed by the words הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה, he performed Nisuch.

This is the only place that the Torah speaks about Nisuch with relation to Yaakov Avinu, and we can assume that the earlier comment of the Medrash, כָּל אוֹתָן הַשָּׁנִים שֶׁעָשָׂה יַעֲקֹב אָבִינוּ בְּבֵית אֵל, לֹא נִמְנַע מִלְּנַסֵּךְ, is also based on this Passuk, for it is here that we see an Avodah of Nisuch in Bais El. How can we understand this? Why, in fact, was Nisuch so central to the Avodah of Yaakov Avinu in Bais El, and how does this relate to his stature as a Merkava for the Shechina?

To answer these questions, it is of course important to understand the concept of הָאָבוֹת הֵן הֵן הַמֶּרְכָּבָה.

R’ Yerucham Levovitz, in Daas Chachma U’Mussar to Parshas Vayishlach, asks an important question about the beginning of of the Parsha. The Passuk tells us וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל־עֵשָׂו אָחִיו and Rashi tells us that this refers to מַלְאָכִים מַמָּשׁ. R’ Yerucham asks: It must be that Yaakov Avinu travelled with Malachim, and therefore had them at his disposal to send to Esav. Why? We cannot assume that the Malachim were there for Yaakov’s own enjoyment or Kavod, so what was their purpose?

The answer is related to the way the Avos Hakedoshim achieved the level of הֵן הֵן הַמֶּרְכָּבָה.

At the root of the Avodah of the Avos, explains the Mashgiach, was an understanding that a connection to HKBH has to be absolutely constant, without any break. Even when they had to do a Mitzvah, the Avos were concerned that there may be a momentary interruption in this connection. This can be seen at the beginning of Parshas Vayera, when Avrohom feels that he must do Hachnasas Orchim, and says to HKBH: “אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּך”., concerned about a break in his Chibur to HKBH even during that short period.

This continuity was the focus of the Avos Hakedoshim, including Yaakov Avinu who was defined by the words אִישׁ תָּם יֹשֵׁב אֹהָלִים. Yaakov preferred to stay in the Ohel, where he could be Oved Hashem without any interruption or break, where he could mirror the Avodah of his grandfather, Avrohom Avinu, who said אַל־נָא תַעֲבֹר מֵעַל עַבְדֶּךָ. For this reason, explains R’ Yerucham, Hashem sent Malachim to accompany Yaakov in his travels, when he could not be יֹשֵׁב אֹהָלִים, so that he would be protected from outside influences, and maintain his constant Chibur to HKBH.

The Mashgiach explains that it was this focus on consistency, this ever-present concern that their connection with HKBH not be severed for even an instant, led to their Madreigah of הֵן הֵן הַמֶּרְכָּבָה. A person who achieves this existence is akin to one who lives in a Mikva, in a constant state of Kedusha and Tahara, and can therefore be elevated to the level of הֵן הֵן הַמֶּרְכָּבָה.

With this in mind we can understand the actions of Yaakov Avinu in Bais El.

As we have seen, Yaakov’s focus during that period of time was to discourage and avoid any encroachment of Esav within his Machaneh. He therefore turned to an Avodah that was totally disconnected from Esav and applied to this his approach of יֹשֵׁב אֹהָלִים.

The Gemara in Menachos tells us אֶזְרָח מֵבִיא נְסָכִים, וְאֵין הַגּוֹי מֵבִיא נְסָכִים. The word אֶזְרָח , which appears in the Parshas of Nesachim, teaches us that only a Yid can bring NEsachim, but not a Goy. Although a non-jew can bring Korbanos, his are not accompanied by Nesachim, in contrast to the Korban of an אֶזְרָח .

This was the Avodah that Yaakov turned to while he was in Bais El, an Avodah that was completely removed from Esav, and he did so in the way of the Avos: לֹא נִמְנַע מִלְּנַסֵּךְ. Yaakov performed this Avodah with the consistency of one who has achieved the level of הֵן הֵן הַמֶּרְכָּבָה because he understood that this was the way to ensure that his Avodah was effective. When HKBH spoke to him, and mad the promise of וְאֶת־הָאָרֶץ אֲשֶׁר נָתַתִּי לְאַבְרָהָם וּלְיִצְחָק לְךָ אֶתְּנֶנָּה וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת־הָאָרֶץ, Yaakov understood that his Avodah had indeed been successful, and therefore maintained his approach, as the Passuk tells us: וַיַּסֵּךְ עָלֶיהָ נֶסֶךְ וַיִּצֹק עָלֶיהָ שָׁמֶן.

This, it seems, is the key to preventing the influence of Esav from invading our space. If we cling to the Avodah that is unique to Klal Yisroel, with unrelenting constinency, our safety is ensured, and we too can be Zoche to a Kiyum of the promise made to Yaakov Avinu: וּלְזַרְעֲךָ אַחֲרֶיךָ אֶתֵּן אֶת־הָאָרֶץ.