From the Teachings of the Lubavitcher Rebbe Rabbi Menachem Mendel Schneerson, Zt”l
The first of the Five Books of Moses, Bereishit (Genesis), is also called the "Book of the Just," as it narrates the lives of our ancestors, whom the Talmud refers to as "just." As it is axiomatic in Judaism that "the deeds of the ancestors are a sign for their descendants," it follows that Genesis is the "blueprint" for all Jews in their service of the Creator. In other words, Genesis teaches us how a Jew is supposed to live.
The Basic Awareness of G-d’s Creation of the World
This idea is expressed in the names of the Torah portions themselves. The first portion in Genesis is Bereishit ("in the beginning"), which instills the basic awareness that G-d created the world for the Torah and for the Jewish people. The second portion, Noach, alludes to the ultimate objective in the world's creation: to bring nachat ruach (pleasure; linguistically related to the name Noach) to G-d by fulfilling His desire for a "dwelling place" in the physical realm.
The next portion, Lech Lecha ("go out"), describes the dynamics of how this is accomplished: The soul is forced to leave the higher spiritual realms and become enclothed in a corporeal body, where it is constantly urged to transcend the level it has already attained and climb to the next.
Vayeira ("and He appeared") refers to G-d's special revelation to every Jewish soul, which assists us in our Divine mission. This G-dly revelation penetrates all aspects of the soul, hinted at in the name of the next Torah portion, Chayei Sara ("the life of Sara"). Sara lived 127 years, which is an esoteric allusion to all of the soul's powers. Once G-d gives us these capabilities, we are then able to create Toldot ("generations" or "descendants"), as our Sages stated, "The descendants of the righteous are their good deeds."
The Jew’s Obligation to Send Out “Messengers”
After this basic outline has been defined, the Jew's service is further elucidated in the next two portions, Vayeitzei ("and he went out") and especially in this week's Torah reading, Vayishlach ("and he sent"). "And Jacob went out from Beersheba and went to Charan" refers to the Jew's spiritual journey to even the very lowest levels of existence for the purpose of elevating them. But even that is not enough. The Jew must then send out "messengers" to Esau, symbolic of the antithesis of G-dliness and holiness, to purify and refine these realms as well.
The Complete Unification of the Jews and G-d
The next portion, Vayeisheiv ("and he dwelt"), refers to G-d enabling us to live in peace and tranquility, which leads to Mikeitz ("at the end") - the successful completion of our mission. All Jews will be completely united with G-d (Vayigash -"and he came near"), which will then culminate in eternal life with the resurrection of the dead (Vayechi - "and he lived").
However, the main part of our mission - the refinement of evil and its transformation into good, in preparation for Moshiach's coming - is contained in this week's Torah portion.
Reprinted from the Parshat Vayeitzei 5761/2000 edition of L’Chaim. Adapted from Volume 1 of Hitva’aduyot 5750.
Then Jacob was greatly afraid and distressed; and he divided the people...into two camps (Gen. 32:8)
The great Chasidic masters interpreted this verse as follows: Why was Jacob "afraid and distressed"? Because the Children of Israel were "divided." Jacob knew that when the Jewish people stand united, Esau is powerless against them. It is only when Jews are splintered into different camps that there is something to worry about... (Maayanot Netzach)
Reprinted from the Parshat Vayishlach 5761/2000 edition of L’Chaim.
