There are two evil inclinations. The first ignites our passion and leads us to sin, while the second has a cooling effect, weighing upon us until we are too lazy to perform Mitzvot.
Both sources of temptation are vanquished by passionate Torah study, per the Talmudic adage: “if that scoundrel accosts you, drag it to the study hall. If it is like a stone, it will be dissolved” (Sukkah 52b). Even the temptation of laziness, which weighs upon us like a stone, is subdued by Torah study.
Although passion can combat laziness, per the Talmudic dictum “be powerful as a lion, to do the will of your Father in heaven” (Avos 5:20), other approaches are tailored to combat laziness, specifically. One involves utilizing our fear and awe of heaven. Another involves utilizing laziness itself to prevent sin. The Talmud teaches that “there are some who are lazy, but receive reward” (Pesachim 50b). Indeed, there are times when one who sits and does nothing receives reward for abstaining from sin, equal to that of one who actively performs a Mitzvah.
The aforementioned concepts are illustrated in our Torah portion, when Yaakov informs his wicked brother, Esav, that he possesses oxen and donkeys (Vayishlach 32:6). “Oxen” refers to Yosef, who is likened to “a firstborn ox” (Devarim 33:17) and a flame (Ovadiah 1:18). “Donkeys” refers to his son Yissachar, who is likened to “a strong-boned donkey” (Bereishis 49:14), and associated with heaviness (the Hebrew word for donkey, חמור, shares a root with the word for coarseness).
On a mystical level Yaakov was informing Esav, who represents the evil inclination, that he was prepared to vanquish both types of temptation. For Yaakov had not only “oxen” (Yosef, passion and flame) which can subdue either inclination, but also “donkeys”—”holy” heaviness and laziness, resolute determination, represented by Yissachar, to not perform sinful actions.
Par. 44
Translated by: Yechiel Krisch
Adapted from the teachings of the Mezritcher Maggid
