창세기 32:18의 Chasidut
וַיְצַ֥ו אֶת־הָרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִֽפְגָּשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וִשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֙תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ׃
그가 또 앞선 자에게 부탁하여 가로되 내 형 에서가 너를 만나 묻기를 네가 뉘 사람이며 어디로 가느냐 네 앞엣 것은 뉘 것이냐 하거든
Kedushat Levi
Genesis 32,17. “when my brother Esau will meet you and ask you to whom these herds belong, etc;” it is a rule that when a person approaches G’d with a request, that the evil urge within him tries to convince him that he is entitled to make whatever request from G’d that he has in mind, and that certain privileges on this earth are part of this entitlement as part of his serving the Lord. The evil urge, in its wisdom, acts as if it had been defeated by not immediately protesting that individual’s request by pointing out to G’d that person’s shortcomings. At a later stage, when such a person has already established a more intimate relationship vis a vis his Creator so that he realizes that his service of the Lord is not meant to secure him rewards on earth, but is meant to provide a sense of satisfaction for his Creator that one of His creatures fulfils his purpose in life, he has reached the stage where the evil urge, also known as Esau, encounters such a G’d-serving person head on. The “angels” of Yaakov, are a euphemism for this person’s thoughts. At that point, attempting to interfere with progress of such a personality towards spiritual perfection, Esau, i.e. the evil urge, asks these “angels” who are the creations of the person’s performance of G’d’s commandments, where they are headed, i.e. אנה תלך. The person is advised (the point of the Torah relating this encounter) to blunt such questions by saying that they have been created by “your servant Yaakov;” he is told to assuage the evil urge by saying that his good deeds are a “gift” to him (the evil urge), seeing that the evil urge is also one of G’d’s creatures and as such entitled to some recognition.
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