After Yaakov’s confrontation with Esav, the Torah tells us that he traveled to Succos. The source of this name, the Torah informs us, are the huts (Succos) that Yaakov built to house his livestock. This is somewhat puzzling. Why does the Torah choose to inform us of such a seemingly inconsequential fact? Of what significance are Yaakov’s cattle to us?

A similar question may be asked in Parshas Chayei Sarah regarding the story of Eliezer. The girl who gives water not only to him but to the camels as well is the girl who is appropriate for Yitzchak. Why specifically this sign? What does feeding camels have to do with marrying into the family of Avraham?

Finally, everyone is familiar with the story of Moshe at the burning bush. Our Rabbis tell us that Moshe arrived at the S’neh while pursuing a small lamb that escaped from his flock. The gentility with which Moshe treated this lamb demonstrated his worthiness to be leader of Klal Yisrael. Again we must ask, why specifically this incident? In short, what is the significance of the Avos and their animals?

In response to our first question, the Ohr Hachayim Hakadosh suggests that perhaps we named a place after Yaakov’s livestock’s huts because Yaakov was introducing a new concept to the world. Previously, says the Ohr Hachayim, people did not show mercy to their animals. When Yaakov built huts, he introduced the notion of kindness to animals, a sentiment previously unheard of. Therefore it was worthy to name a place after this deed.

Based on this, we may explain the other two incidents as well. To merit leadership of K'lal Yisrael, a person must demonstrate a certain degree of sympathy beyond that of the norm. It is not enough to exhibit generosity, as Rivkah did by offering water to Eliezer. A true leader and role model must demonstrate a heightened level of sensitivity to all. Only someone who demonstrates that he is sensitive, not just generous, is worthy of the mantel of leadership. This is reflected in the attention the Torah gives to our Avos' concern for animals.

The Best Story

Aside from giving us a good story full of action and suspense, what does the Torah wish to achieve by relaying an account of Yaakov’s confrontation with Esav?

Rashi addresses a similar question in Parshas Chayei Sarah. As to the purpose of recounting Eliezer’s search for Yitzchak’s wife, Rashi quotes a Medrash to the following effect: "Hashem values the affairs of the servants of Tzaddikim more than the actual Laws of the Torah." This is derived from the fact that entire Parshios are devoted to the former while, at times, even single letters are not spared for the latter. The extensive account of Yaakov’s showdown with Esav certainly fits this pattern.

However, this only shifts our original question onto this Medrash. Why should the Torah waste so much space here when we know how conserving it usually is? What makes these stories so important?

Perhaps the Torah wants us to understand precisely how the Tzaddikim lived their lives and dealt with their problems so that we may learn from them the approach we should take in meeting ours. Whereas the Halacha dictates the details of a Jew’s actions, the stories of the Avos dictate the character and commitment we are to have in the performance of those actions. Particular Halachos may be merely hinted to in the text and transmitted orally, for they are only details. However, for the realization of a broader goal, namely, the creation of people who embody Torah ideals and philosophy to the extent that every encounter in life is guided thereby, we must be able to relate to the personality of the tzaddik by being able to read about complete situations and encounters.

The way in which Yaakov deals with Esav is extremely relevant to us. As noted by the Ramban at the beginning of the Parshah, Yaakov’s technique in relating to Esav provides a model strategy for any individual with any problem. The Ramban further claims that the Jewish nation, as a community, should follow Yaakov’s pattern when dealing with their enemies. This pattern, of course, entails a willingness to part with riches, a readiness to resort to physical defense, and prayer, i.e. recognition that all is ultimately in Hashem’s hands.

In the effort to draw a common denominator--a guiding philosophy--with which Yaakov operates, we are confronted with his incredible responsibility. Although aware both of the Hashgachah he could count on and of the remoteness of the possibility that Esav would actually attack him (see Ramban), Yaakov nonetheless takes every feasible precaution. He refused to rely on even a likely miracle. This is not to deny Yaakov’s cognizance of G-d’s omnipotence and continous Hashgachah; rather, this is to teach a fundamental point. Yaakov realized that although he may not have been deserving of a manifest display of Divine Providence on his behalf, a more subtle one may have been warranted. He therefore made every effort to minimize the perception of danger in his situation, from which the miracle would have to save him. His preparation made the likelihood of an attack seem less probable. All the while, however, G-d was running the show.

We, especially, can learn from Yaakov and properly prepare for every situation. If Yaakov Avinu would not rely on the security of a miracle to come through and save him, how are we ever to do so. Nonetheless, as Yaakov, we must never forget that it is G-d who is the universal benefactor and that our preparations are meaningless without Him.

Shmuel Hain

The Torah (Bereshis 33:17) concludes the narrative of the encounter between Yaakov and Esav with a seemingly innocuous pasuk - "And Yaakov journeyed to Succos and built himself a house (Bayis), and for his livestock he made huts (Succos); he therefore called the name of the place Succos." Yaakov departs from Esav and travels to a site called Succos in recognition of the huts Yaakov builds for his cattle. The obvious question is why this locale is named Succos--after the huts he erects for the cattle--and not Bayis--after the home Yaakov builds for himself and for his family?

More significantly, Yaakov’s journey to Succos is contrasted with Esav’s trek to Seir. Esav pleads with Yaakov to travel with him, but Yaakov refuses the request and the two part ways. Yaakov’s settling in Succos appears to capture the ideological basis for his unwillingness to join forces with Esav in Seir. What is the lesson to be learned from this entire episode and how is it derived from the huts built for Yaakov’s cattle?

An answer to these questions may be gleaned from the comments of the Malbim on this pasuk - "For himself, Yaakov built a permanent dwelling to serve G-d, but for his cattle and possessions he made temporary huts because the handling of these worldly pursuits were of secondary and temporary interest to him, like a Succah which is a temporary dwelling." The lesson of the huts is one of priorities. Our physical belongings are transient and must be viewed in relation to spiritual pursuits. Perhaps Succos was named in recognition of Yaakov’s precedent-setting act, an act that imparts to us what our outlook should be.

Indeed, the hierarchy that Yaakov establishes immediately on his arrival at Succos may suggest the impetus for his separation from Esav. The Torah (36:7) explains that Esav went to Seir "because their wealth was too abundant for them [Yaakov and Esav] to live together, and the land could not support them because of their livestock." Several commentators indicate that it was Esav’s greed and emphasis on his cattle and other possessions that caused friction between the two and led to Esav’s settling in Seir (an interesting parallel to the separation of Lot and Avraham). Yaakov highlights this contrast by demonstrating his own priorities in Succos, his first home after the two brothers part ways physically and ideologically.

This explanation of the significance of the journey to Succos may help solve a puzzling statement of the Tur. The Tur (Orach Chayim 417) claims that the Moadim were fixed to correspond to the Avos. Pesach corresponds to Avraham, Shavuos to Yitzchak, and Succos to Yaakov. The source for the holiday of Succos, says the Tur, is the pasuk, "U’Limiknehu asa Succos"- and for his cattle he built huts. Is the connection between Yaakov and Chag HaSuccos just a technical one based on the word "Succos"? Perhaps one can interpret the association in a more substantive manner. The lesson of Yaakov Avinu’s Succos - the designation of our physical possessions as secondary to our study of Torah, performance of mitzvos, and service of Hashem - is reenacted and relived every year during the festival of Succos. For the seven days of Succos we evacuate our Diras Keva and enter into a Diras Arai to reaffirm the message of "U’Limiknehu asa Succos".