Shalem in his Torah — that he did not forget his learning in Lavan’s house:
The concept of Torah study in its perfection requires a separation (prishus) from the world. This is similar to what we find regarding Yaakov, that he was a “dweller in tents” and he secluded himself in the House of Study of Eiver for fourteen years.
Therefore a Jew might argue: Since Hashem demands of him to occupy himself with the “refinements” of exile in the place of exile, it is surely impossible for him to maintain, at the same time, his lofty level in Torah.
To this we tell him, that Yaakov “did not forget his learning in Lavan’s house”: Regarding the previous two matters — his body and his possessions — a lack can occur in actuality for a temporary time, and only afterwards does it become whole (nishlam). However, regarding Torah, no lack could occur in Yaakov from the very outset.
Why? (As in the adage of my Father-in-law, the Frierdiker Rebbe: “Only our bodies were handed over into exile and the subjugation of the kingdoms; but our souls were not driven into exile, and were not handed over to the subjugation of the kingdoms.”)
The meaning of this is not only (as the simple meaning of the words) in the sense of exile simply speaking, that the kingdoms have no dominion over a soul, but even more than this: That even the service of exile does not touch the (inner dimension of the) soul, which is higher than exile.
The descent of man into exile to refine the matters of exile touches only the external aspects of the soul; but regarding the soul itself, which “was not driven into exile,” no descent, Heaven forbid, is possible.
And therefore “he did not forget his learning in Lavan’s house” — the Torah that Yaakov learned while being “secluded” from the world remained whole with him even “in Lavan’s house.”
And “the deeds of the fathers are a sign for the children,” that every Jew has the infusion of strength from Yaakov, that he should not only be “shalem” when emerging from exile, but even during the time of exile itself, while finding himself “in Lavan’s house,” he can be on the level of “he did not forget his learning” — his spiritual matters remain whole, “shalem in his Torah.”
(From a Sichah delivered on Shabbos Parshas Vayishlach, 5743)
