בס”ד
Parashat Vayeshev
The verse that starts the reading this week appears to be superfluous. The commentaries offer different explanations. There’s a commentary of the Maggid of Mezritch that teaches a very fundamental lesson in the service of God. Based on Likutey Sichot vol. 1, p. 76
This week’s Torah reading is called Vayeshev, meaning “settled.” The opening verse states: “And Jacob settled in the land of his father’s sojourning, in the land of Canaan.” It then proceeds to recount the story of Joseph—his conflicts with his brothers, his being sold, and the events that followed. This portion marks the beginning of the conclusion of Bereishit (Genesis).
Commentators have pondered the necessity of this first verse. After all, it was already mentioned in the previous parasha that Jacob was in the land of Canaan. Why repeat it here? Additionally, this verse seems disconnected from the narrative that follows, which focuses on Joseph. Why does the Torah include it?
Explanations from Traditional Commentators
Some commentators suggest that after detailing Esau’s descendants in the previous portion, the Torah transitions to Jacob’s lineage. To do so, it first re-establishes Jacob’s location, reminding us where he was based, as this might have been forgotten amidst the description of Esau’s descendants.
Others propose a deeper message. Jacob’s attempt to “settle” in Canaan reflects his desire to finally establish himself in peace. However, his life remained tumultuous. The ensuing stories, such as Joseph’s descent into Egypt, illustrate that Jacob never truly achieved stability in Canaan. This desire for settlement contrasts with Esau, who had already established himself in Seir (southeast of Israel). Jacob’s unsettled life foreshadows the journey of his descendants—the Children of Israel—who would later go down to Egypt, endure slavery, and wander in the desert for 40 years before finally settling in the Promised Land.
The Teaching of the Maggid of Mezritch
The Maggid of Mezritch, the second leader of the Chassidic movement, offers a profound interpretation of this verse. His teaching provides guidance for daily life and spiritual work.
He explains: “And Jacob settled in the land…” implies that Jacob engaged with worldly matters—ordinary, everyday activities such as working and interacting with others. This is significant because Jacob was a lofty, spiritually elevated figure. Why, then, did he immerse himself in mundane tasks?
The key lies in the word megurai (translated here as “sojourning”), which the Maggid interprets as “gathering.” He draws on a linguistic connection to the Hebrew term used for gathering figs. Jacob’s engagement in worldly matters was not merely about living; it was about gathering and refining the hidden sparks of godliness scattered throughout the physical world.
The Concept of Refinement (Birurim) in Kabbalah
Kabbalistic teachings explain that the physical world conceals the Divine Presence. It is the task of human beings to refine themselves and the world around them, thereby revealing the hidden godliness within. This process, known as birurim, transforms the material into the spiritual, aligning the world with its divine purpose.
Jacob’s settlement in the land represents this work. By engaging with the physical world—not as an end in itself, but as a means to uncover divine sparks—he fulfilled his spiritual mission. He did so “in the land of his father’s sojourning,” symbolizing his connection to a higher purpose: elevating the mundane and dedicating it to G-d.
The Maggid further emphasizes that the word “Canaan” refers not only to a geographic location but also to a merchant. Merchants engage in transactions, and similarly, people interact with the world through various daily exchanges—be it buying, selling, working, or simply living. These interactions are opportunities to reveal G-d’s presence in the seemingly ordinary.
Practical Implications
This teaching highlights a central idea in Jewish spirituality: that divine service is not confined to prayer or study but extends into every aspect of daily life. Whether at work, at home, or in interactions with others, one can—and must—be conscious of G-d. By doing so, one brings holiness into the mundane and fulfills the ultimate purpose of creation: to make the divine manifest in the physical world.
Conclusion
Jacob’s desire to settle in Canaan, despite his challenges, reflects the broader mission of humanity. We are called to live in the world, not to escape it, but to elevate it. Our service to G-d is not about personal gain—whether material or spiritual—but about fulfilling His will. By revealing the hidden godliness in every situation, we align ourselves with the purpose of creation and contribute to the refinement and perfection of the world.
Parshat Talk from Rabbi Tuvia Serber
The above is a representation of the spoken text converted to written text.
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