SUCCESS IN BUSINESS AND THE DUST OF YAAKOV
Vayishlach
What is the secret of Jewish people’s success in business?
מִי זֹאת, עֹלָה מִן-הַמִּדְבָּר, כְּתִימְרוֹת, עָשָׁן: מְקֻטֶּרֶת מֹר וּלְבוֹנָה, מִכֹּל אַבְקַת רוֹכֵל.
Who is it that arises from the desert like pillar of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? (Shir Hashirim 3:6)
The Midrash teaches that this verse alludes to the three Avos. Just like myrrh is the head (choicest) of all spices, Avraham is the head (first) of all Tzaddikim. The frankincense which was brought along with the Korbanos refers to Yitzchak, who was offered with frankincense at the Akeidah. אַבְקַת רוֹכֵל, the powders of the merchant refers to Yaakov.
The connection to Yaakov and powder is found in this week’s Parsha. Yaakov is accosted by the Angel of Eisav who wrestles with him until morning. The word used for wrestling is ויאבק, which Rashi connects to the word אבק meaning dust. In their scuffle, they kicked up the dust all the way to Hashem’s throne.
The Midrash continues; All merchandising and business which the Jewish people do and are successful in, is in the merit of that dust of Yaakov.
What is the significance of dust being kicked up the Throne of Glory and how is this related to business?
The Zohar distinguishes between אבק (dust) and עפר (earth). Earth possesses a Divine quality that it is able to grow vegetation. Dust on the other hand does not produce.
Earth represents Kedusha which has the ability to generate G-dly revelation. Dust on the other hand represents the forces of impurity and negativity which are like decay and cannot produce holiness.
When the angels came to visit Avraham, appearing as Arab travellers, Avraham asks them to wash the dust off of the feet before entering his tent. They would worship this dust. Avraham saw no redemption or elevation for this dust and asked that it be removed.
But in wrestling the Angel, Yaakov succeeded in elevating this dust up to the Throne of Glory. This is metaphorical for the ability to transform the unholy into holy and elevate even that which is impure.
Tzaddikim do not have the ability to transform negativity, impurity and sin. It is the Baal Teshuvah, with their greater strength and desire, who are capable of elevating and transforming their past into the service of Hashem. Hence our sages teach in the place where Baalei Teshuvah standard, even perfect Tzaddikim cannot stand.
Who is that who arises from the desert? The desert represents a place of spiritual bareness and desolation. Through Yaakov, even the powders (dust) of the desert can arise and be elevated.
The businessmen invests in order to profit. When a Jew engages in business there is a spiritual profit and objective at play.
Entering the spiritually barren business environment is for Avodas Habirrurim, to elevate the sparks of G-dliness from within the mundane, by utilising the world for the service of Hashem. This is the spiritual profit which we procure.
But engagement in the world is like wrestling the Angel of Eisav. There is the always present danger of succumbing, and instead of elevating the dust, we can become dragged down and dirtied by the dust itself.
Yaakov’s wrestle with the Angel was the prototype of the struggle and ultimate triumph of the Jewish business man in the field of Eisav. The Midrash teaches that our strength to prevail in our business comes from Yaakov who paved the way for us.
Through the refinement and elevation of the holiness trapped within the forces of impurity, the אבק becomes an אבוקה, a torch of great G-dly light.
When our business dealings are infused with this spiritual purpose, the merit of Yaakov will ensure that we are successful not only in the spiritual bottom line, but in the material sense too.
~ Based on the teachings of the Tzemach Tzedek (Ohr HaTorah)
מִי זֹאת, עֹלָה מִן-הַמִּדְבָּר, כְּתִימְרוֹת, עָשָׁן: מְקֻטֶּרֶת מֹר וּלְבוֹנָה, מִכֹּל אַבְקַת רוֹכֵל.
Who is it that arises from the desert like pillar of smoke, perfumed with myrrh and frankincense, with all powders of the merchant? (Shir Hashirim 3:6)
The Midrash teaches that this verse alludes to the three Avos. Just like myrrh is the head (choicest) of all spices, Avraham is the head (first) of all Tzaddikim. The frankincense which was brought along with the Korbanos refers to Yitzchak, who was offered with frankincense at the Akeidah. אַבְקַת רוֹכֵל, the powders of the merchant refers to Yaakov.
The connection to Yaakov and powder is found in this week’s Parsha. Yaakov is accosted by the Angel of Eisav who wrestles with him until morning. The word used for wrestling is ויאבק, which Rashi connects to the word אבק meaning dust. In their scuffle, they kicked up the dust all the way to Hashem’s throne.
The Midrash continues; All merchandising and business which the Jewish people do and are successful in, is in the merit of that dust of Yaakov.
What is the significance of dust being kicked up the Throne of Glory and how is this related to business?
The Zohar distinguishes between אבק (dust) and עפר (earth). Earth possesses a Divine quality that it is able to grow vegetation. Dust on the other hand does not produce.
Earth represents Kedusha which has the ability to generate G-dly revelation. Dust on the other hand represents the forces of impurity and negativity which are like decay and cannot produce holiness.
When the angels came to visit Avraham, appearing as Arab travellers, Avraham asks them to wash the dust off of the feet before entering his tent. They would worship this dust. Avraham saw no redemption or elevation for this dust and asked that it be removed.
But in wrestling the Angel, Yaakov succeeded in elevating this dust up to the Throne of Glory. This is metaphorical for the ability to transform the unholy into holy and elevate even that which is impure.
Tzaddikim do not have the ability to transform negativity, impurity and sin. It is the Baal Teshuvah, with their greater strength and desire, who are capable of elevating and transforming their past into the service of Hashem. Hence our sages teach in the place where Baalei Teshuvah standard, even perfect Tzaddikim cannot stand.
Who is that who arises from the desert? The desert represents a place of spiritual bareness and desolation. Through Yaakov, even the powders (dust) of the desert can arise and be elevated.
The businessmen invests in order to profit. When a Jew engages in business there is a spiritual profit and objective at play.
Entering the spiritually barren business environment is for Avodas Habirrurim, to elevate the sparks of G-dliness from within the mundane, by utilising the world for the service of Hashem. This is the spiritual profit which we procure.
But engagement in the world is like wrestling the Angel of Eisav. There is the always present danger of succumbing, and instead of elevating the dust, we can become dragged down and dirtied by the dust itself.
Yaakov’s wrestle with the Angel was the prototype of the struggle and ultimate triumph of the Jewish business man in the field of Eisav. The Midrash teaches that our strength to prevail in our business comes from Yaakov who paved the way for us.
Through the refinement and elevation of the holiness trapped within the forces of impurity, the אבק becomes an אבוקה, a torch of great G-dly light.
When our business dealings are infused with this spiritual purpose, the merit of Yaakov will ensure that we are successful not only in the spiritual bottom line, but in the material sense too.
~ Based on the teachings of the Tzemach Tzedek (Ohr HaTorah)