When Yaakov encounters Rachel for the first time, he greets her and then he cries (Bereshis 29:11). Rashi offers two explanations for his sadness, the second reason being that Yaakov came empty-handed. When Eliezer greeted Rivka he showered her with valuable gifts. Yaakov had nothing. Chazal tell us that Elifaz, Esav’s son chased after Yaakov as per his father’s instructions to kill him. Yet, when Elifaz confronts Yaakov, he is confused. On the one hand he had learned with his grandfather Yitzhak that one cannot kill another, yet he also was obligated to fulfill his father’s request in accordance with the mitzva of Kibbud av. To resolve this conflict, Yaakov suggests that Elifaz take all his belongings, because a poor individual is compared to a dead person (anei chashuv k’mes).
Elifaz had a distorted sense of morality. He was somewhat schizophrenic. His understanding of right and wrong, light and darkness, was convoluted. Rav Chaim Shmulovitz in his sefer Sichos Mussar suggests that each and every one of us struggles with this conflict. At times we may be swayed to act a certain improper way under the guise of a mitzva.
Let’s offer an example, cited by the Chafetz Chaim. In Zecharya (haftorah for Be’haaloscha) the Satan is referenced as being on the right side (v’hasatan omed al yemino l’sotno). The Chafetz Chaim asks, isn’t the Satan usually referred to as being on the left side? The right side is typically affiliated with the correct path. The Chafetz Chaim explains, that at times, the Satan appears under the guise of a mitzva in order to accomplish its deceptive mission. The Chafetz Chaim used to shut the lights (put out the candles) in the Beis Medrash at a certain hour, lest talmidim stay up late learning and sleep through minyan.
It is not surprising that Amalek is the descendent of Elifaz. Amalek b’gematria is equal to safek (confusion) 240. Amalek seeks to instill confusion into the world.
Eliyahu Hanavi rebukes the masses for wavering between worshipping God and idolatry. (1 Melachim 18:21). Worshipping God and idolatry simultaneously, essentially mixing darkness and light, is worse that selecting either.
Another application of how one can distort morality appears in the story with the two mothers who approach Shlomo Hamelech to determine whose child lies before them. It is unfathomable that a person would go out of their way to kidnap a child so that they could raise them as their own and a day later be willing to have the child killed if they can’t keep it.
We should take care to ensure that we do not justify unbecoming behavior for what we unduly label a greater cause. This includes violating a mitzva ben adam l’chavero on account of fulfilling a mitzva ben adam l’makom. May we be able to overcome Elifaz’s confusion within us and act b’derech hayashar in fulfilling all mitzvos.
