In Unity There Is No Fear
Instead of understanding the division of Jacob’s entourage into two camps as a consequence of fear, the Chassidic translation reverses it. Jacob’s fear was actually a consequence of the division of his entourage. Jacob was well aware of the fact that when the Jewish people are united they are invincible; when they are divided they are vulnerable.
Fear of Division
“And Jacob feared and it distressed him greatly and he divided the people that were with him and the sheep, the cattle and the camels into two camps.”
The straightforward understanding of the text is that as a result of the fear of the possibility of his brother Esau’s attack, he was forced to divide his entourage into two separate camps. The Torah then gives the rationale for this move; it was to secure at least half of his family and followers in the event of an attack. Even if one half would be defeated, the other half will be able to escape.
A Chassidic approach to this verse translates it the very opposite way: Instead of understanding the division of his people into two camps as a consequence of fear, the Chassidic translation reverses it. His fear was a consequence of the division of his entourage. Jacob was well aware of the fact that when the Jewish people are united they are invincible; when they are divided they are vulnerable.
Cause of Division
One can take this approach a step further. Not only was Jacob alluding to the dangers inherent in division, he was also suggesting what is the root cause of divisiveness. After stating that Jacob divided the people, the verse continues: “and the sheep, the cattle and the camels into two camps.”
The connection between Jacob’s fear—that was precipitated by the division in his camp—and the sheep, cattle and camels may be suggested as follows:
The principal cause of division between people is due to the fights about material possessions; one’s “sheep, cattle and camels.”
Three Animal Souls
On a deeper spiritual level the “sheep, cattle and camels,” refers to our animal souls that promote our self-interest above all. The animal in us is the principal cause of strife and division in our communities.
However, the Torah lists three types of animals: “sheep, cattle and camels.” There are three types of animal souls;
three personality types. A “sheep” is a quiet and timid animal that is only interested in satisfying its own desires; it is suggestive of one whose interests are purely sybaritic.
The reference to cattle that include the bull alludes to the aggressive personality type that will trample and even gore anyone who gets in his way.
What’s Wrong with the Camel?
The Hebrew word for camel-Gamal derives from the root that means to “give.” The camel, perhaps more than any animal, helps to carry people and their possessions long distances. It is the ultimate expression of giving and sharing the other’s burdens.
So what is wrong with that? Why does it cause division?
Perhaps the answer is that it is a form of good that involves a quid pro quo. Just as the camel expects to be fed, the camel personality type will always offer to give; but for something tangible in return.
When these personality types do not see what is in it for them they turn against the other and discord ensues.
Tragedy in India
Whatever the root cause of division one thing is clear. It weakens us as a people and makes us vulnerable. Unity is by far our greatest weapon against our enemies who seek our destruction. To be sure, unity does not mean that we must agree on everything. It means that we have to at least agree that we are one people, with one G-d, Who guides our common destiny.
The tragic events of the past two weeks have achieved at least one positive outcome. It has generated unprecedented unity in the Jewish community. Virtually every community has expressed sorrow and solidarity with the victims of the terrible atrocity committed against the Chabad House and others in India. Tragically, it takes catastrophic events such as what occurred in India to recognize that all the things that divide us are superficial; they are the products of our animal soul.
Since most discord and strife derives from either the obsession with the pursuit of pleasure (sheep), or aggression (cattle) or the false altruism (camel), when our system is jolted—as it was recently—the animal in us ceases to exert that much influence, enabling the true idealism of the G-dly soul to shine. And when our G-dly soul dominates the result is solidarity and unity.
Thus in the Messianic Age we are promised that there will be no war and no strife.
Maimonides explains that the reason for that is because there will be an abundance of material goods as “numerous as the dust of the earth, and our sole preoccupation will be to know G-d.”
What Maimonides means is that all of the material interests will be relegated to the level of “dust” in our minds. As a result, we will no longer be driven by the pursuit of physical pleasure. Our animal souls will thus become tame; the wolf and the lamb will coexist. This means, among other things, that we will no longer use our aggressiveness to devour others, and our “camel,” our desire to give and help will not be motivated by our egos. It will derive from our love for others based on our realization of our inherent G-dly soul that we all share equally.
From the book Light from the Future: Parshas Vayishlach by Rabbi Heschel Greenberg, published by the Jewish Discovery Center.
