Parashat Va’yetze

“U’faratzta”

Rav M. Elon

The verses which open our parasha, Parashat Va’yetze, are a direct continuation of those verses which conclude the previous parasha, Parasha Toldot.

We will focus on the verse which serves as the title of Ya’akov’s journey to Charan – a journey which will continue for a number of years:

“And Ya’akov left Be’er Sheva, and he journeyed for Charan.”

(Bereshit 28:10)

In order to understand the depth of this verse it is incumbent upon us to consider the verses preceding it, those that appear at the conclusion of Parashat Toldot.  The verses state:

“And Rivka said to Yitzchak, ‘I cannot tolerate my life due to the daughters of Chet; if Yitzchak takes a wife of the daughters of Chet, such as these who are of the daughters of the land, what good shall my life be to me?’”

(ibid. 27:46)

We must note that Rivka does not even allude to Esav’s desire to kill Ya’akov - her central claim being that she seeks an appropriate wife for her son, Ya’akov.

Yitzchak accepts his wife’s claim on this topic, and acts accordingly:

“And Yitzchak called Ya’akov, and blessed him, and commanded him, and said to him, ‘Do not take a wife of the daughters of Canaan.  Arise, go to Padan-Aram, to the house of Betu’el your mother's father; and take a wife from there of the daughters of Lavan, your mother's brother.’”

(ibid. 28:1,2)

Yitzchak’s response is a reaction that expands on Rivka’s original request.  Yitzchak, the pure o’lah (burnt offering that “rises” entirely to God) sacrifice, the father who has never stepped outside the boundaries of Eretz Yisra’el, sends his son to Padan-Aram.  Why did he have to act in this manner?  Certainly he could have dispatched an emissary to bring a wife for his son from one of the daughters of Lavan’s family?  Moreover, he himself, Yitzchak, married Rivka, his wife, in this exact manner, via Eli’ezer, his father’s emissary.  Why, then, did Yitzchak, more than any other of the forefathers, send his son into the Diaspora?

This is an important point we must to consider.

Now, after Yitzchak’s instructing his son Ya’akov, he blesses him:

“And may God Almighty bless you, and make you fruitful, and multiply you, and may you be a multitude of people; and may God give the blessing of Avraham to you, and to your seed with you; that you may inherit the land of your dwelling which God gave to Avraham.”

(ibid. v. 3,4)

An important issue which we must emphasize is that Ya’akov receives “the blessing of Avraham” from his father – in other words, he, Ya’akov is the continuation of the forefathers.  We thus see that the blessing of Avraham was always intended for Ya’akov.  The entire incident of the ‘stealing of the blessings’ and Ya’akov’s ‘cheating’ his brother out of them was with regard the physical, material blessings - the blessing of “the dew of the heavens and the fats of the land,” (ibid. 27:28,) however the blessing of the spiritual was always destined to be Ya’akov’s.

Furthermore, even now, the entire incident of Ya’akov is known to Yitzchak, and still he does not withhold the blessing of Avraham from him.  Thus we see that out of a desire to remedy Esav, Yitzchak attempts to create the brotherly harmony between the two siblings: while Ya’akov, the pure dweller of tents is to bear the blessing of Avraham, he is to work in unison with his brother, Esav, who will bear the material, physical blessing.

Rivka understood Yitzchak’s intentions and prophetically understood that this must not eventuate, but rather that her ‘son of the tents’ is also to be a man of the field.  Therefore she initiated the process whereby her younger son would father the Twelve Tribes of Israel.  At that point the wonderful union of the Blessing of Avraham and the Blessing of the Field would materialize in the pair of brothers Yissachar and Zevulun.

[This is a mere concise synopsis of these issues, for there are many unanswered questions remaining in the incident of the stealing of the birthright; for example, why had Rivka not revealed to Yitzchak what she had perceived in her prophetic vision, and what Ya’akov’s role was to be?  To mention just two questions.  Cf. the shi’urim on the respective parshiyot.]

In any event, returning to our topic of discussion, Yitzchak bestows the Blessing of Avraham upon Ya’akov, and now he, Ya’akov, will bear the message of morality to the world. 

[This is the blessing and responsibility that Ya’akov will in turn pass on to Yosef: “May the Angel who redeems me from all evil bless the lads; and let them carry my name along with the name of my fathers Avraham and Yitzchak; and may they grow into a multitude in the midst of the earth,” (ibid. 48:16.)]

How natural is it, then, that armed with this blessing his father will charge him with a new mission:

“And Yitzchak sent Ya’akov; and he went to Padan-Aram, to Lavan, son of Betu’el the Aramean, the brother of Rivkah, mother of Ya’akov and Esav.”

(ibid. 28:5)

We are thus witness to a unique assignment.  Yitzchak sends his emissary, Ya’akov, on a specific mission:

“Arise, go to Padan-Aram… and take a wife from there of the daughters of Lavan, your mother's brother.”

(ibid. 28:2)

In truth, this mission was preceded by a very similar mission, which was the sending of Eli’ezer, Avraham’s servant, to find a wife for Yitzchak from amongst the daughters of Betu’el.  However proper examination of the text will reveal that then, regarding Eli’ezer’s “mission,” the Torah does not once employ the term “Shlichut” – “mission” or “assignment.”  Eli’ezer is termed as “ha’eved,” (“servant” or “slave”) which is indeed the exact appellation whereby he introduces himself: “I am Avraham’s servant,” (ibid. 24:34.)

[He is not even referred to by name, for he is seen to be a slave.  This is a very important point to recall in order to understand the difference between a slave and an emissary, a “shali’ach.”]

This is also the manner in which Avraham turns to Eli’ezer:

“And Avraham was old, and well advanced in age; and God had blessed Avraham in everything.  And Avraham said to his slave, the oldest of his house, who ruled over all that he had, ‘Please place your hand under my thigh.’”

(ibid. 24:1,2)

Indeed Eli’ezer is the most senior and most trustworthy of Avraham’s servants who oversees all that Avraham has, however he is still a servant, still Avraham’s slave.

It is enlightening to note that the root “shalach” (“sent”) appears in an entirely different form, in a completely different denotation from that of dispatching an emissary.  While dispatching an emissary, “lishlo’ach shali’ach” in Hebrew, means to send a person who has the authority to act on behalf of the person who dispatches him, “l’shale’ach” means to chase away or rid oneself of someone.  For example the verse states: “Command Bnei Yisra’el, that they send (“va’y’sha’lechu”) out of the camp every leper, and every one who has a bodily discharge…” (Bamidbar 5:2;) or as Ya’akov says to Lavan, “Send me away, (“sha’lecheni”) that I may go to my own place, and to my country,” (Bereshit 30:25.)

In any event, here, in the context of Shlichut (dispatching an emissary) we observe an act that is diametrically opposed to the act of chasing one away.  [We will also note the varying levels within Shlichut.]

Let us note that the next individual to dispatch an emissary will be Ya’akov, and the emissary will be his beloved son Yosef, and the mission, the Shlichut, will be one of unity, which will begin in the valley of Chevron:

“And his brothers went to feed their father's flock in Shechem.  And Yisra’el said to Yosef, ‘Are not your brothers feeding the flock in Shechem?  Go, and I will send you to them.’ And he said to him, ‘Here I am.’  And he said to him, ‘Go, I beg you, enquire as to the wellbeing of your brothers, and as to the wellbeing of the flocks; and bring me word again.’  So he sent him from the valley of Hebron, and he came to Shechem.”

(ibid. 37:12-14)

There is even an additional emissary aside from Ya’akov:

“And he sent Yehuda before him to Yosef, to show the way before him to Goshen; and they came to the land of Goshen.”

(ibid. 46:28)

From this point onwards Ya’akov’s two emissaries will continue through the generations, Yosef and Yehuda, until the coming of the Mashia’ch ben Yosef and the Mashi’ach ben David, (Messiah the son of Yosef and Messiah the son of David,) only then does the Shlichut reach its completion.

In any event, returning to the topic at hand, we have Ya’akov’s instruction, a blessing, and a charge of Shlichut.  Now Esav will understand that fate has spoken and that his brother is the continuation of his father’s legacy.

“When Esav saw that Yitzchak had blessed Ya’akov, and sent him away to Padan-Aram, to take a wife from there; and that as he blessed him he gave him a charge, saying, ‘You shall not take a wife of the daughters of Canaan.’”

(ibid. 28:6)

Esav reflects on the events, yet in a different order – he understands that his brother has received a Shlichut, a blessing, and a charge, (“tzivui” – literally “command.”)  It seems that Esav’s preceding the blessing and the charge with the Shlichut indicates the immense importance that Esav attributes to the Shlichut more so than the other elements.

Ya’akov begins his journey, and Esav, understanding what is happening, acts accordingly:

“And Esav saw that the daughters of Canaan were displeasing in the eyes of Yitzchak his father;

Then Esav went to Yishma’el, and aside from the wives he had, he took Machlat the daughter of Yishma’el, Abraham's son, the sister of N’vayot, to be his wife.”

(ibid. v. 8,9)

[This act alone requires in-depth analysis, something which we will unfortunately not be able to do in the course of this shi’ur.]

And now we come to the verse which opens our parasha:

“And Ya’akov left Be’er Sheva, and he journeyed for Charan.”

(Bereshit 28:10)

At first glance the p’shat (literal meaning) of the verse seems to be superfluous, for the verse contains a meaningless repetition.  The Torah has already stated:

“And Yitzchak sent away Ya’akov; and he went to Padan-Aram…”

(ibid. v. 5)

Why, then, do we need another verse to record Ya’akov’s travel plans on leaving Be’er Sheva?

Rashi, in sensing this difficulty, explains the verses as follows:

“For it was since the daughters of Canaan were displeasing in the eyes of Yitzchak his father, that Esav went to the daughters of Yishma’el.  The Torah then interrupted that topic with the narrative of Ya’akov, as it states: ‘When Esav saw that Yitzchak had blessed Ya’akov…’ and after concluding (with that topic) the Torah returned to the first narrative.”

(Rashi, Bereshit 28:10)

Therefore, the repetition is as a result of the break in the continuous flow of the narrative surrounding Ya’akov’s experiences, and now the verse returns to the continuation of the events surrounding Ya’akov’s life.

We will attempt to show that this repetition serves another purpose, yet we will first clarify one or two other issues.

As we all know, the events continue to unravel, leading to Ya’akov’s wondrous dream:

“And he dreamed, and behold a ladder was standing on the earth, and the top of it reached to heaven; and behold the angels of God were ascending and descending on it.”

(Bereshit 28:12)

Then Ya’akov receives the Divine revelation:

“And, behold, the Lord stood upon him, and (He) said, ‘I am the Lord God of Avraham your father, and the God of Yitzchak.  The land on which you lie, to you will I give it, and to your seed; And your seed will be as the dust of the earth, and you shall spread out (“u’faratz’ta”) to the west, to the east, to the north, and to the south; and in you and in your seed all the families of the earth will be blessed.  And, behold, I am with you, and I will guard you wherever you go, and I will bring you back to this land; for I will not leave you until I have done that which I have spoken to you.’”

(ibid. v. 13-15)

Ya’akov receives his blessing from God, yet we must question the exact nature of this blessing.  What does this blessing add to Yitzchak’s blessing, and why must Ya’akov bear two blessings, the blessing of his father, Yitzchak, and the Divine blessing as well?  We may answer that the content of this blessing is “I will guard you wherever you go” which may certainly only be offered him by God, however this does not completely solve the issue, for why does the Divine blessing contain mention of “you shall spread out to the west, etc.?”  Furthermore, why does the blessing of “u’faratz’ta” precede the blessing of God’s safeguarding Ya’akov?  For it would be most natural for Ya’akov to merit God’s safeguarding , and then only afterwards to merit the promise - or blessing - of wealth and prosperity in every sphere.

These are issues which we must consider.

Let us begin by stating that it is our intention to claim that the content of Ya’akov’s Shlichut, of Ya’akov’s mission, was in fact to embody the concept of “u’faratz’ta,” and when God told Ya’akov “you shall spread out to the west…” He was in fact conferring His Divine approval upon the words of Yitzchak to Ya’akov.  On that night, when Ya’akov saw the ladder reaching up into the sky, he was united in purpose not only with his father who sent him forth from Canaan, but also with his Father in Heaven.  This Shlichut of “u’faratz’ta” will indeed be fulfilled in Charan:

“And the man increased exceedingly, (“va’yifrotz ha’ish”) and he had much cattle, and (many) maidservants, and menservants, and camels, and asses.”

(ibid. 30:43)

When one is extremely successful such that the citizens of Charan notice that he has “increased exceedingly,” the resulting phenomenon is one of anti-Semitism:

“And Ya’akov heard the words of Lavan's sons, saying, ‘Ya’akov has taken away all that was our father's; and it is from that which was our father's that he has achieved all this honor.’”

(ibid. 31:1)

From here onwards matters proceed to the point where Ya’akov gathers his wives and begins the process of leaving Charan and returning to Eretz Yisra’el.

Let us reconsider the issues we have raised, attempting to clarify each and every point.

Who is the shali’ach, the emissary, and what is his Shlichut, his mission?

The concept of Shlichut is in fact the purpose, responsibility, and mission of every Jew in this world.  In the philosophy of Chabad-Lubavitch this concept of Shlichut is divided into three hierarchical levels.  These concepts are expressed in the realm of Halacha, yet first we must understand that there are two factors that comprise Shlichut, factors which at first glance seem diametrically opposed to another.

The first factor is that the shali’ach must subjugate his own intellect to that of his m’shale’ach, (“dispatcher” or “sender.”)

The second factor is that the shali’ach must be of independent intellectual capacity.

The combining of these two can be understood as follows: he must contain independent intellectual capacity which he then is to repress and subjugate to the will of the m’shale’ach.  Only in this manner may he be a shali’ach.

We now may examine the example of Shlichut which the previous Rebbe of Lubavitch, R’ Menachem Mendel Schneerson, describes:

“And there are a number of levels in this concept (of Shlichut):

1. The granting of permission and power to the shali’ach to do (exactly) as the m’shale’ach, however the deed is that of the shali’ach.  On this level the shali’ach is an entity of his own in every matter, only he desires to fulfill the Shlichut.”

(Igrot Kodesh la’Admor mi’Lubavitch)

In order to comprehend these words we will make use of an example from the world of Halacha. On Shabbat there is a concept of making the ha’Motzi blessing at the beginning of the meal over Lechem Mishneh (“Double bread,” ie. two loaves of bread.)  The custom is that one person, generally the master of the house, makes the ha’Motzi blessing and thereby discharges his duty, as well as that of all those who hear his blessing, of blessing over the Lechem Mishneh.  This Shlichut reflects his deed and those powers accorded to him by all those who hear his blessing.  In this form of Shlichut the shali’ach remains a shali’ach, and the m’shale’ach remains his own individual, yet in the performance of a certain deed they become one.

There is a second level of Shlichut:

“2. The granting of power from the m’shale’ach to the shali’ach to perform (a deed,) to the point that the deed is (considered) that of the m’shale’ach.

In this sphere the shali’ach’s deeds (within his Shlichut) are not a separate entity, rather they are the power of the m’shale’ach.”

(ibid.)

Once again let us choose an example from the world of Halacha.  There is an opinion in the Halacha that the mitzva of Mishlo’ach Manot (“Sending Gifts” of two foods) on Purim must be performed through a shali’ach, hence the term “Mishlo’ach” (“Dispatching”) Manot as opposed to “Matan” (“Giving”) Manot.  Thus Re’uven, who desires to send Mishlo’ach Manot to Levi, must do so via the person of Shim’on.  Here the act of the shali’ach is performed solely for the m’shale’ach who appoints him as his emissary bearing the foodstuffs.  However in order that the m’shale’ach’s wishes be fulfilled, the shali’ach must remain as a intermediate entity who bridges between the sender and the receiver of the gift – for it is precisely his existence as a separate bridging entity that allows the fulfillment of this mitzva.

In short: there is a sender and an emissary, the shali’ach.  The shali’ach is effectively the ‘hand’ of the sender, but is at no stage subservient or subjugated to the sender.

Finally the third level of Shlichut:

“3. The granting of power by the m’shale’ach, and the bittul (voiding) of the shali’ach towards the m’shale’ach, to the point that the shali’ach himself is none other than the m’shale’ach.”

An example of this would be the betrothing of a woman through a shali’ach.  Here the shali’ach travels to a location that is out of the grasp of the sender, (generally overseas,) and the shali’ach, who has full intellectual capacities, voids himself entirely towards the sender – for it is only in this manner that he has the ability to legally betroth this woman on behalf of his m’shale’ach.  This is the ultimate level of Shlichut.

In truth, these three levels of Shlichut are in fact three successive increasing levels of Shlichut as it becomes further elevated and exalted.

In this context, let us bring an incident that occurred during the life of the Rebbe Rayatz, R’ Yosef Yitzchak Schneerson, the father-in-law of the previous Lubavitcher Rebbe, R’ Menachem Mendel Schneerson.  Over fifty years ago when the concept of Shlichut began to spread more and more with Chabad, the Rebbe Rayatz sent a young couple on Shlichut – a mission on his behalf – to North Africa.  The husband’s father turned to the young Chasid, who was to become the future Rebbe, R’ Menachem Mendel Schneerson, and asked him: “What is a shali’ach?  What is a shali’ach supposed to do?”  The father then added, “When I and my family came to America from Poland, I thought my son would be a Rabbi, a Rosh Yeshiva, or a Posek, (Halachik authority,) what is this ‘shali’ach?’”

The young man turned to his father and asked him, “Explain please, what is a Rebbe?”  His father answered immediately, “A Rebbe is everything!”

To which R’ Menachem Mendel Schneerson responded, “And ‘one’s emissary (shaliach) is as oneself! (Kiddushin 41b, et. al.)” Therefore, R’ Menachem Mendel said, the Rebbe’s shali’ach is also everything.

The shali’ach’s loss, so to speak, of his autonomy is not an expression of weakness or subjugation - to the contrary!  He becomes one with the m’shale’ach, and he is the direct representative of the sender in all those regions that the m’shale’ach himself cannot reach.

Let us return to our topic of discussion.  Yitzchak rejuvenates the concept of Shlichut through his son, Ya’akov.  Ya’akov becomes the shali’ach, the emissary of his father, and thus also of his grandfather, and thereby of the Great M’shale’ach - God.  When he, Ya’akov, becomes the true shali’ach, it is only natural that the great outburst of “And the man increased exceedingly,” (“me’od me’od,”) should begin.  However, the Diaspora is not the appropriate location for this event, it is only suited to the land which is “an exceedingly good land” - “tova ha’aretz me’od me’od,” (Bamidbar 14:7.)

[The expression “me’od me’od,” literally “very very,” i.e. “exceedingly,” appears only twice in all of the Torah.  It appears once in our parasha, which represents the height of the sojourn in the Diaspora, and the second time it appears is in the words of Kalev and Yehoshu’a in their defense of the Land of Israel against the claims of the other ten spies.  Kalev and Yehoshu’a seek to open the nation’s eyes as to the lofty nature and great worth of Eretz Yisra’el: “And they spoke to entire community of the people of Israel, saying, ‘The land which we passed through to spy is an exceedingly good land.’” (ibid.)]

And then, many years later, it will be Ya’akov who dispatches his son, Yosef.  Then, when the father of the Tribes of Israel observes the strained relations between his sons, he sends his son Yosef from the Valley of Chevron, from the “Tziyun,” (literally “marking place” i.e. gravesite) in Chassidic terms, from the location of the burial of his fathers, Yitzchak and Avraham.  It is by the power vested in him by his father and grandfather when he was dispatched on his mission that he sends forth his son, Yosef.  And then, when ultimately Yosef arrives in Egypt, finally he is taken from the prison pit where has spent much time, and when he finds himself standing before the emperor of the world’s greatest superpower, he does not forget his Shlichut.  When Pharaoh turns to the young man:

“I have dreamed a dream, and there is none who can interpret it; and I have heard about you, that you can understand a dream to interpret it.”

(Bereshit 41:15)

It is then that Yosef ignores any political and personal gain that he may reap from his good fortune having being brought before Pharaoh to interpret his dreams, for Yosef declares:

“It is not with me; God shall give Pharaoh a favorable answer.”

(ibid. v. 16)

Yosef answers “bil’adai” – literally “without me” - in other words “I do not exist, my entire being is the emissary of my forefathers and of the Great Dispatcher.”

This is the true shali’ach, who is willing to pass through the darkest routes, to live in the most horrendous pits, and exist through the most arduous circumstances of being committed of a sexual crime he did not commit, and then receiving sentence - while being completely innocent.  And then, even when fate turns in his favor – the shali’ach remains true to his mission, and in complete submission to his sender.

In Likutei Sichot of R’ M. M. Schneerson to our parasha, he delves further into the concept of Shlichut, such that he applies the concept of Shlichut to every Jew:

“From the Shlichut of Ya’akov to Charan we learn the nature and meaning of Shlichut:

This Shlichut expresses the Shlichut and general service of every Jew.  A Jew must not remain in the dwelling place of his father, in the place where he matured and was educated, even if this place is one of sanctity.  Rather he is bound by the Shlichut to leave his birthplace, fulfilling the verse ‘Therefore a man shall leave his mother and father,’ (Bereshit 2:24,) and to go out into the world wherein God’s anger (“charon af”) resides.  This being in order ‘to take from there a wife for himself,’ (ibid. 28:6,) to establish a house in Yisra’el, and to bless the world, ‘fill the earth and subdue it,’ (ibid 1:28.)”

(Likutei Sichot 25:362)

In this manner the entire life of the Jew becomes Shlichut:

“And in a broader manner, this is the general Shlichut of every Jew as the shali’ach of God, Shlichut that is expressed in the descent of the soul from the highest peak to the lowest pit in this world, which has none lower than it, in order to create a dwelling place for God in the lower (world.)”

This understanding of the concept of Shlichut obligates every Jew and expresses the true ability of each and every one of us to be a shali’ach.  Let us recall that a shali’ach is not a servant nor is he a slave, rather he is considered as the m’shale’ach himself.  A fascinating example of this concept is Ya’akov who after returning to Eretz Yisra’el builds an altar, described as follows:

“And he named it El-Elohei-Yisra’el, (“God, the Lord of Israel.”)”

(Bereshit 33:20)

Rashi offers two explanations to this verse, we will consider his second explanation:

“And our Sages expounded that God termed Ya’akov ‘El…’ (‘God…’)”

(Rashi, ibid.)

We therefore behold an astounding act. God terms Ya’akov “El” – which is the exact appreciation of the concept that the shali’ach, the emissary, becomes as the m’shale’ach, as He Who sent him.  Ya’akov the shali’ach receives a Divine quality from the Divine Dispatcher Himself.  Ya’akov then becomes, so to speak, the Dispatcher.

Let us now return to the words of the Rebbe, who deals with the same question that we raised as to why the verse repeats the details of Ya’akov’s departure for Charan:

“This general Shlichut is emphasized in the verse which describes Ya’akov’s departure for Charan: ‘And Ya’akov left Be’er Sheva, and he journeyed for Charan,’ (Bereshit 28:10.)  This verse emphasizes both the point of Ya’akov’s departure, ‘Be’er Sheva,’ as well as his point of destination, ‘Charan.’”

(Likutei Sichot 25:362)

That is to say that from this verse in particular, and from Ya’akov’s entire Shlichut we may derive an understanding of Shlichut in the general sense.  The Rebbe then demonstrates a dialectic principle that lies at the foundations of Shlichut:

“The nature of Shlichut is comprised of two facets.  On the one hand, the knowledge and acknowledgement of the shali’ach that he is the emissary of the m’shale’ach, the sender, and is completely subservient to him.  The shali’ach thus recognizes that he fulfills his Shlichut as a result of the m’shale’ach having appointed him as his shali’ach, and ‘one’s emissary (shaliach) is as oneself,’ (Kiddushin 41b, et. al.)

Secondly, the shali’ach is intended to be his own intellectual entity, an entity entirely separate from the m’shale’ach (and as an independent and separate entity he must willingly void himself before the m’shale’ach.)  It is only with this consciousness that he is capable of fulfilling the Shlichut.”

(ibid.)

Indeed, the entire life of every Jew is a mission, one long Shlichut of the soul which itself is a Divine fragment that was dispatched from above to fill an earthly body.

“These two facets of Shlichut begin in the first Shlichut of every Jew, the descent of the soul into a body – this Shlichut entails two diametrically opposed extremes.

The Jew’s soul descends from a lofty place, a ‘rooftop,’ (‘igra,’) and not just any rooftop, but ‘a lofty rooftop,’ (‘igra rama,’) and from the highest place the soul descends, not to a plain, but rather to a ‘deep pit,’ (‘bira a’mikta,’) a lowly place, not only ‘is the pit empty, it has no water,’ (Bereshit 37:24,) but ‘it has snakes and scorpions in it,’ (Rashi, ibid. et. al.)”

(ibid.)

The Rebbe then concludes his words regarding each and every one of us:

“First a person must know from where he comes, from the source and root of the soul – ‘from Be’er Sheva…’ 

[The Rebbe explains that the meaning of ‘Be’er Sheva’ is ‘the aspect of ‘Bina’ (‘Intellect,’) the source and well (be’er) of the seven (sheva) attributes of which the souls of Yisra’el are comprised.’]

And the Shlichut of the Jew expresses itself in the fact that the soul descends an immeasurable descent, to the lowest depths, ‘And he journeyed for Charan.’

The soul descends into the world of division, (“peiruda,”) into the lowest world - no (world) lower than it with regard the concealment of the light of sanctity – into a deep pit without water, yet with snakes and scorpions.  This world is replete with ‘klipot,’ (literally ‘shells’ or ‘outer casings,’) and ‘sitra achra,’ (literally ‘the other side,’ i.e. impure forces,) which diametrically oppose God. 

And it is specifically in this location that the soul can fulfill its Shlichut in its entirety, making a dwelling-place in the lower (worlds) according to that level in the lower (worlds.)”

(ibid.)

Indeed, this is the understanding of the verse “And Ya’akov left Be’er Sheva, and he journeyed for Charan.”  “Be’er Sheva” represents the roots of everything, the roots of the world, the supernal attributes that contain no mundane.  The soul that journeys from Be’er Sheva to Charan - the place of Divine anger (“charon af”) which represents all of the material world - has as its purpose the revelation of God’s name specifically there, in the lowly world, to make “a dwelling-place in the lower (worlds)” for Him.

Here begins the great Shlichut, the first Shlichut, of the choicest of the forefathers who goes forth armed with the blessing of his fathers.  This emissary, this shali’ach, Ya’akov, will appoint other shlichim who will search for the internal unity of the nation – and from there will sprout the grand nation which will embody God’s emissary in moving the world to the state of “God will reign forever and ever,” (Shemot 15:18.)

Translated by Sholem Hurwitz

Copyright Keren Yishai/Rav M. Elon