Parshas Vayeitzei
1. Regarding the reason for the naming of "Zevulun," it is written: "And Leah said, 'This time my husband will make his main dwelling with me, for I have borne him six sons.' And she called his name Zevulun." Rashi explains: "'Zevulun' is an expression of 'Beis Zevul'—a dwelling place, a residence. From now on, his principal dwelling will be with me, for I have sons corresponding to all his other wives."
Now, although the name "Zevulun" (meaning "Beis Zevul") simply indicates something that was accomplished for Leah—"my husband will make his main dwelling with me"—nevertheless, based on what is known, that the name by which a person is called is connected to his soul and essence,
[as explained in the sefarim, that the names of people "are not by chance or merely the will of the father and mother to call him so," but rather "G‑d is the One Who gives wisdom and understanding to the father and mother to call him by the name that is rooted in the soul of the child"; and how much more so regarding the names given by the Matriarchs, who were prophetesses, and certainly recognized (through their prophecy and Divine inspiration) the essence of their children's souls and named them accordingly],
it would seem that the content of the name "Zevulun" is connected to the essence of Zevulun himself, since he is the one called by this name. And this is not a contradiction to what is written, "This time my husband will make his main dwelling with me" (which refers to Leah)—for it can be said that these two things are interdependent: the very fact that with the birth of Zevulun, "the principal dwelling" of Yaakov is to be in the tent of Leah, is not only because with him the number "six sons" is completed, but this is also connected to the nature and virtue of Zevulun himself (which was then added to "the tent of Leah").
According to this, a question arises: The essence of Yaakov is Torah study, as it is written, "And Yaakov was a wholesome man, dwelling in tents"—"the tent of Shem and the tent of Ever." Yet the essence of Zevulun is (as in Yaakov's blessing to Zevulun) "Zevulun shall dwell at the seashore," "for Zevulun was engaged in commerce"—so how can it be said that specifically the quality of "Zevulun" is what determines "the principal dwelling" of Yaakov?
2. Seemingly, this could be explained based on the words of our Sages on the verse, "Rejoice, Zevulun, in your going out, and Yissachar in your tents"—"Zevulun and Yissachar made a partnership: Zevulun would go out to engage in commerce by ship, earn profits, and provide for Yissachar, who would sit and occupy themselves with Torah. Therefore, Zevulun is mentioned before Yissachar…"—and it is understood that precedence in Torah is precedence in virtue, meaning that in supporting Torah, Zevulun has an advantage over Yissachar.
However, it is difficult to say that this advantage (of supporting Torah) should be decisive in determining the place of Yaakov's dwelling, whose main virtue and significance is Torah itself—how could the "dwelling" of Yaakov depend on the "place" engaged in commerce (even if the intent of the business is solely to support Torah), and not in the place of the tent of Torah itself?
Especially considering Rashi's precise wording, "the principal dwelling" (since it is a "Beis Zevul")—it can be said that this is the novelty of "Beis Zevul" compared to "dwelling": a regular dwelling can also mean a temporary residence, whereas "Zevul" indicates a permanent house [similar to the phrase "Beis Zevul" regarding the Beis HaMikdash—"I have surely built You a Beis Zevul, a place for Your dwelling forever," which is called "Beis Zevul" because it is the permanent dwelling of G‑d, in a manner of "a place for Your dwelling forever," an eternal residence]—that is: the significance of Zevulun's quality is not just as a regular dwelling, a temporary residence, etc., but it is connected with "the principal dwelling," the permanent residence of Yaakov.
3. However, we find a similar concept in Yaakov's own life:
In our parsha, it is told at length about Yaakov's twenty years in the house of Lavan, during which time, seemingly, he was not found in the tent of Torah, but was occupied with tending Lavan's sheep, and in accordance with Torah law, he was engaged in this with all his strength—"With all my power I served… by day… by night" [from Yaakov's conduct in the house of Lavan, we learn how a worker is to perform his labor, as explained in the Rambam, etc.].
Nevertheless, not only did Yaakov specifically merit, during this very time, the state of “and the man became exceedingly, exceedingly prosperous”—success beyond all measure and limitation (the word “exceedingly” is repeated twice)—and it is understood that this includes (and indeed, primarily refers to) spiritual success (especially since we are speaking about the Patriarchs, who were a “chariot” to the Divine Will all their days, and certainly more so than other tzaddikim, whose lives are not physical lives but spiritual lives)—but even more, it was specifically in the house of Lavan that Yaakov established the tribes of Israel (except for Binyamin), and founded his household, the House of Israel, in which each and every one possesses a holy soul that is included within the soul of Yaakov. This is the unique quality of Yaakov, the choicest of the Patriarchs, whose “bed was complete,” unlike Avraham and Yitzchak, from whom Yishmael and Esav emerged.
This is puzzling: How is it that Yaakov attained his spiritual success (not during his time of Torah study, etc., but) specifically while he was working and in the house of Lavan!
4. The core explanation of this can be said as follows:
Our Sages said, “The righteous are similar to their Creator,” from which it is understood that the explanation of the concept of Yaakov’s “principal dwelling” is in accordance with what is explained regarding the “dwelling” of the Holy One, blessed be He.
It is well known what our Sages said: “The Holy One, blessed be He, desired to have a dwelling in the lower realms.” That is, G‑d’s “dwelling” is not in the higher worlds, which are spiritual realms, but specifically in this lowly, physical world—even, as the Alter Rebbe writes, “it is the lowest in degree, with none lower than it.”
This is the intent and purpose of the service of the Jewish people in general, and especially throughout the time of exile: that through their work in refining and elevating the world (by performing mitzvos with physical objects, and likewise by fulfilling “all your deeds should be for the sake of Heaven”—thereby sanctifying the physical things with which they serve G‑d), the world becomes a vessel fit for the supernal holiness. And when this work is completed (with the coming of Moshiach), the entire world will be a “dwelling” for G‑d.
With this, the connection between the two aspects found in “Zevulun” is understood: (a) the name Zevulun, from the expression “Beis Zevul,” a permanent dwelling; (b) Zevulun’s role as a businessman (and not a dweller of tents)—for the drawing down of holiness into the physical world is primarily accomplished through the work of businessmen, who engage with the material matters of the world for the sake of Heaven and fulfill mitzvos with them, thereby making this physical world a “dwelling” for G‑d. Through Zevulun’s service, the “Beis Zevul”—a dwelling for Him, blessed be He—is established.
This is the reason for the precedence of Zevulun (the businessmen) over Yissachar (the dwellers of tents)—“Rejoice, Zevulun, in your going out (and afterwards) and Yissachar in your tents” (as mentioned above, section 2)—because in the matter of making a dwelling for G‑d, which is specifically “in the lower realms,” in the physical world “than which there is none lower”—there is an advantage to Zevulun’s service over that of Yissachar, as explained above.
It can be said that this is why we see that until the time comes when others will perform their work for them—after the coming of Moshiach—most Jews are businessmen and not dwellers of tents. In the words of our Sages: “Many acted in accordance with Rabbi Yishmael and succeeded; in accordance with Rabbi Shimon bar Yochai, and did not succeed,” and “the Torah speaks according to the majority”—because to fulfill this purpose—to make this lowly world a dwelling for Him, blessed be He—this is accomplished primarily through “Zevulun,” as explained above.
According to all the above, this is also understood regarding Yaakov: (a) Since G‑d’s dwelling is specifically in the lower realms, therefore the establishment of Yaakov’s “principal dwelling” (since “the righteous are similar to their Creator,” as above) is specifically connected with the aspect of “Zevulun”—service within the physical world; (b) his accomplishment in establishing the tribes—which was the foundation of the Jewish people, as above—took place specifically in “Charan,” “the place of Divine wrath in the world,” in a place where “there is none lower than it,” and at a time when Yaakov’s own mode of service resembled that of “Zevulun”—not a dweller of tents, but a worker in the house of Lavan.
5. However, it would seem that there is still something lacking in the explanation: After all, the essential quality of Yaakov is Torah, as mentioned above. It is well known regarding the three pillars upon which the world stands—Torah, avodah (service), and acts of kindness—that they correspond to the three Patriarchs, with Yaakov corresponding to the pillar of Torah. If so, even though there is a certain advantage in Zevulun, this does not seem to be a sufficient reason for this advantage to determine the principal place of Yaakov’s dwelling. What is the connection and relevance of this advantage of Zevulun to Yaakov’s own quality—Torah?
This will be understood by first further explaining the greatness of Zevulun’s service, namely, that it is specifically through this kind of work that the world becomes a dwelling for Him, blessed be He. For, seemingly, the advantage of Zevulun’s role is only during the time of the avodah itself—when one is still engaged in refining and purifying the matters of the world, making them vessels for holiness, up until and before the time when the entire world will have been transformed into a dwelling for Him. But after the completion of this work, when the prophecy “and the spirit of impurity I will remove from the earth” will be fulfilled, then, apparently, there will no longer be a need for Zevulun’s kind of service. In the language of our Sages: “their work will be done by others.” [It is worth noting what the Alter Rebbe writes, that in the future era, the work of separating good from evil will no longer be necessary; rather, there will only be elevations within holiness itself.] Moreover, when Moshiach comes, it will be (in the words of the Rambam) that “the occupation of the entire world… will be solely to know G‑d,” and “their Torah will be their sole occupation.”
It thus appears that the service of Zevulun is a temporary matter, lacking the quality of eternity. How, then, is it fitting that specifically through Zevulun’s service there should be the concept of a “dwelling,” a “Beis Zevul”—a permanent (so to speak) dwelling place for the Holy One, blessed be He?
It would seem more logical that G‑d’s permanent dwelling should come about through Torah, since Torah is eternal and will never be replaced—“it stands forever and ever.”
6. The explanation of this is as follows:
A “dwelling” in a manner of permanence and eternity can only be in something that is itself eternal—such as the Jewish people and the Torah, for by virtue of their attachment to G‑d, they are eternal. The reason that the “dwelling” is accomplished specifically through the service of Zevulun is not because of the act of refining and purifying the world itself (which, as noted above, is only a temporary matter), but rather because through this service, the strength and eternity inherent in the Jewish people and in the Torah is brought to revelation.
This is similar to the content of the verse, “G‑d is testing you to know whether you love the L‑rd your G‑d,” meaning that through tests and challenges, the strength of one’s love for G‑d is revealed.
Along these lines, it is explained elsewhere regarding the Rambam’s words about a baal teshuvah (one who has repented): “He tasted the taste of sin and separated from it and conquered his inclination,” and his superiority over the righteous “who have never sinned”—for one who has never tasted sin is not assured that he will remain righteous in all situations, even when faced with unfamiliar challenges, and therefore the necessary strength for such tests has not been actualized or revealed in him.
By contrast, a baal teshuvah who “tasted the taste of sin and separated from it and conquered his inclination”—in him, the strength has been revealed and actualized, and he will not stumble again (and in the words of the Rambam, “He Who knows all hidden things will testify concerning him that he will never return…”).
So too in our case: As long as the Jewish people do not engage in dealings with the matters of the world in order to refine and purify them, even if they are occupied with Torah and the service of G‑d, nevertheless, the strength and eternity within their souls has not yet been revealed, and certainly not actualized in their service. Therefore, this is not yet the kind of service that truly makes a dwelling for G‑d.
It is specifically through the service of Zevulun—engaging with the “lower realms,” “than which there is nothing lower in terms of the concealment of His light”—and yet, even so, remaining occupied with Torah and fulfilling mitzvos, etc., that this strength is revealed: their ultimate attachment to G‑d. Through this, they become a “dwelling” for the Divine Presence in a manner that is permanent and eternal.
This is the connection between the concept of the “dwelling” that will be in the future, at the completion of the avodah (that is, after the entire duration of exile), and the fact that then “the occupation of the entire world will be solely to know G‑d… the Jewish people will be great sages, etc.,” learning Torah in a manner of “Toraso umanuso” (his Torah is his sole occupation)—for the idea of a “dwelling,” a permanent dwelling for G‑d, is revealed through the Torah study of the Jewish people. However, for this occupation to be in its ultimate perfection, it comes after the avodah throughout the entire time of exile.
According to the above, it is understood that there is no contradiction between the two aspects found in Yaakov: (a) that his essence is Torah, as explained above, and (b) that the perfection of his success—“the man became exceedingly, exceedingly prosperous,” and the establishment of the tribes of Israel, etc.—came specifically at the time and through his work in the house of Lavan. For: in order that Torah should be by Yaakov in a manner that is constant and eternal, without any limitation (“exceedingly, exceedingly”), this comes through the fact that Yaakov was in “the burning wrath of the Omnipresent (in the world),” and there he was a shepherd of sheep (as Lavan's hired worker), and it was then that it was drawn and revealed in Yaakov’s Torah and avodah that “the man became exceedingly, exceedingly prosperous,” beyond all measure and limitation.
7. From the above—that the elevation brought about by the avodah of “Zevulun,” in refining and purifying the world, will be revealed in the Torah study of the days of Moshiach—there is also a practical lesson for our avodah now:
Even though, quantitatively, most of Zevulun’s time is spent involved in worldly matters (for the sake of Heaven, etc.), nevertheless, he is obligated to set aside fixed times for Torah study, as well as to engage in the avodah of prayer.
Based on what was explained above, the meaning is not merely that businesspeople are also obligated in Torah study and prayer. Rather—the ultimate advantage of Zevulun over Yissachar (that through their avodah they make a dwelling for G‑d, a permanent and eternal dwelling) is revealed in their avodah in Torah and prayer. And it can be said that the distinction, that when he is involved in mundane matters he performs his avodah properly and makes the “dwelling,” and all of this shines in a permanent way, is when his Torah study and avodah on Shabbos (when he is free from business) is on the highest level—even higher than that of those who “dwell in tents.”
It can be said that this is the intent of the Alter Rebbe in his well-known letter, that “on Shabbos and festivals, when even all businessmen have the time and opportunity to prolong their prayer with heartfelt intention and devotion to G‑d, and on the contrary, it is incumbent upon them with even greater strength and vigor”—that the intent is not only regarding the obligation, that it applies to them with greater force (than to those who dwell in tents, who have time to prolong their prayer even on weekdays), but that their avodah of prayer is “with greater strength and vigor” than the prayer of those who dwell in tents.
As the Alter Rebbe explained elsewhere, “This is the error of businessmen, who think they cannot pray as much as those who dwell in tents, but on the contrary, the opposite is true—they can pray even more, for the advantage of light comes specifically from within darkness.” As he explains there, specifically because during the weekdays they are preoccupied with matters of livelihood, etc., therefore afterwards, at the time of prayer, they can arouse within themselves an unlimited love (“with all your might”).
Similarly, regarding setting fixed times for Torah study—there is a special advantage in the fixed times for Torah study of businessmen, because “it is a greater level of subjugation of the self than for those who dwell in tents.” That is, when a businessman forces himself (against his worldly preoccupations) to engage in Torah study, this causes his Torah study to be on a higher level than that of those who dwell in tents.
This is the practical instruction for the majority of the Jewish people—whose manner of avodah is similar to that of businessmen (and even those involved in communal needs are included in this): First and foremost, one must increase in setting fixed times for Torah study, and the fixed time must be in a manner of being fixed in the soul. And on Shabbos, one must also engage in prayer at length. And this is not something additional to their primary mission—to make the world a “Beis Zevul” for Him, may He be blessed. Rather, these are interconnected: the elevation of the “Beis Zevul” that is accomplished through their work is revealed within them through their Torah study and their service in prayer, especially through the extended prayer on Shabbos.
And through this, we draw even closer the coming of the day that is entirely Shabbos and rest for everlasting life, speedily in our days, literally.
(From talks of Shabbos Parshas Vayikra, 5742, and the eve of the fifth day of Sukkos, 5743)