- (MYF) We speak about the פרשה as conclusion of the separation of יעקב ועשו where the ירושה of ארץ ישראל is given over to יעקב because of the split here, in which he is willing to be יושב בארץ מגורי אביו as opposed to ישיבת עשו בהר שעיר –this becomes part of the עם ישראל that is built in the הגדה של פסח. The question is how does one achieve ישיבה בארץ ישראל? – generally speaking, the overall choice of living in חוץ לארץ or in ארץ ישראל is a choice of ישיבה vs מגורי – anyone who wants to live in borough park is מבקש שלווה and rejects the שטר חוב of ארץ ישראל – because that is מגורי אביו. But what happens when you come to live a life of ישיבה in ארץ מגורי אביו?  that סתירה now sets the tone for the rest of Jewish history and becomes the final expression of the oscillation between יעקב וישראל – because to define the way in which one leads a life in עולם הזה such that it is not measured in עולם הזה terms yet nonetheless becomes כל אשר יעשה יצליח (pointed out both here and by דוד המלך as the nature of אשרי) in עולם הזה – is an extremely subtle thing
Because measurement in terms of עולם הזה with an addition of לשם שמים is hopelessly destructive – and that is what is treated here! The אבות השבטים because they are looking for ישיבה become committed to life as it is given in עולם הזה, which is a life of competition which expresses itself immediately sexually in the two main issues throughout the פרשה: competition and קנאה, which is the mode of biological expression –and the way that this קנאה allows for mating, which is the mode of sexual interrelationships throughout almost the whole פרשה the addition of לשם שמים creates להיות עמי בעו"ה the נכלי דתות which is the exact opposite of what יעקב אבינו thought could have been achieved in שכם in fact this was the ultimate stage of the destruction that would remain part of בני ישראל throughout this plot of נורא העלילה

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