Upon his return to Eretz Yisrael, Jacob sent a message to his brother Esau: "I have an ox and a donkey ..." Why was it so important for Jacob to tell Esau about this ox and donkey?

According to the Midrash (Tanchuma VaYishlach, Breishit Rabbah 75), Jacob was not speaking about material possessions he had amassed, but something far greater. The ox refers to Mashiach ben-Yosef, the precursive messianic leader descended from Joseph. Both Jacob and Moses used the metaphor of an ox when blessing Joseph (Gen. 49:6; Deut. 33:17).

And the donkey? That is a reference to Mashiach ben-David, the ultimate messianic king descended from David, who will arrive as "a pauper riding on a donkey" (Zachariah 9:9).

Why do we need two messianic leaders? And why are they represented specifically by these two animals?

Two Forces

In a remarkable article entitled 'The Eulogy in Jerusalem,' written after Theodore Herzl's death in 1904, Rav Kook explained this concept of two messiahs. The article beautifully articulates his views on the secular Zionist movement and the tragic rift between the religious and secular sectors of the Jewish people.

God created us with both body and soul. We have forces that maintain and strengthen the body, and forces that protect and develop the soul. The ideal is to have a strong body as well as a strong and healthy soul. The soul with its tremendous powers is meant to utilize the physical powers to fulfill God's will in this world.

The Jewish people functions in an analogous fashion. There are forces within the nation that correspond to the body, working to meet its material and physical needs. These forces prepare a solid basis for Israel's divine mission. And there are forces that work directly towards developing Israel's special spiritual gifts. Efforts to boost national security and wealth are common to all nations, just as we have a body and physical functions like the animals. But the second aspect, furthering spiritual aspirations on the national level, is unique to the Jewish people — "It is a nation dwelling alone, not counted among the other nations" (Num. 23:9).

Joseph and Judah

These two tasks were divided among two tribes, Joseph and Judah. Joseph took care of the physical needs of the people in Egypt. The Sages wrote that Joseph spoke seventy languages, indicating that his task was a universal one, common to all nations. He protected the Jewish people in Egypt, and is described as 'the opposing force to Esau' (Breishit Rabbah), defending Israel against those nations who attack the Jewish people.

Judah, on the other hand, was responsible for cultivating the special holiness of the Jewish people — "Judah became His holy nation" (Ps. 114:2). Ultimately, both of these aspects were to be combined in the Davidic monarchy. David was a warrior who fought the enemies of Israel and brought peace to the nation. But he was also the 'sweet singer of Israel,' the author of Psalms who would rise at midnight to sing God's praises.

The Split

When Jeroboam led the northern tribes of Joseph to split from the southern kingdom of Judah, this created a tragic divide between the two forces, the nationalistic and the spiritual. The Midrash says that God grabbed Jeroboam by the coat and told him, "If you repent, I and you and the son of Yishai will walk together in the Garden of Eden." Together, you and the Davidic monarch will nurture the Jewish people and enable it to accomplish its divine mission.

Jeroboam's reply, however, was, "Who will lead?" God answered, "The son of Yishai will lead." Jeroboam refused to recognize the preeminence of the nation's spiritual mission. Throughout history we witness the ongoing conflict between these two forces: secular movements that work towards improving the nation's material lot, and religious one that promote its spiritual nature exclusively.

The redemption of the Jewish people is attained as both of these forces are awakened. Those who work towards strengthening the spiritual aspects of the nation are preparing for Mashiach ben-David, which stresses the ultimate goal of the nation. This spiritual goal, however, cannot be attained without the necessary material foundations. All attempts to better the material conditions of the nation are fulfilling the mission of Mashiach ben-Yosef.

The Fall of Mashiach ben-Yosef

The Talmud in Sukkah 52a teaches that Mashiach ben-Yosef will be killed, and that a 'great eulogy in Jerusalem' (Zechariah 12:13) will be said over his death. What is the significance of this piercing eulogy, when the nation will mourn the loss of Mashiach ben-Yosef 'as one mourns for an only child'?

Due to the rift within the Jewish people, these two forces clash. Those who promote the material aspect belittle the importance of Torah and mitzvot. And those who stress the special nature of Israel reject all changes and attempts to better its material standing. This leads to religious rebellion on one side, and anemic stagnation on the other.

With the fall of Mashiach ben-Yosef, all will realize that these are not opposing movements, but forces that should work together, so that material benefits will form a basis for developing the unique character of the nation. This is the significance of the 'great eulogy in Jerusalem.' All sectors of the nation will mourn this loss, all will recognize the tragic mistake when these forces are divided and estranged.

The Ox and the Donkey

What about Jacob's message to Esau? Why did he hint at the two messianic leaders with these two animals, the ox and the donkey?

The ox is used to plow the ground, preparing the area to be planted. This corresponds to the mission of Mashiach ben-Yosef, waging war against enemy nations and preparing the way for the revelation of Mashiach ben-David. The Mishkan established in Shiloh, in the territory of Joseph, was a preparation for the Temple built in the area of Judah.

The donkey, on the other hand, is used to carry the produce from the field. This corresponds to the mission of Mashiach ben-David, who brings the final fruit of redemption.

A Hint to Esau

Jacob's message to his brother, "I have an ox and a donkey,"  hinted at the future messianic era, a time when he will no longer fear Esau's animosity. We find a second hint later on. After the two brothers meet, Jacob promises that he will visit Esau in Mount Seir. The Sages wrote:

"We searched throughout the Torah and never found that Jacob went to Esau in Mount Seir. Could it be that Jacob was deceiving him? When will he come to him? This will take place in the future era, as it says, "Saviors will ascend Mount Zion to judge the mountain of Esau" (Obadiah 1:21)." (Breishit Rabbah 78:14)

(Adapted from Shemuot HaRe'iyah VaYishlach (5691), quoted in Peninei HaRe'iyah pp. 68-72. 'Eulogy in Jerusalem' from Ma'amarei HaRe'iyah pp. 94-99)

Copyright © 2006 by Chanan Morrison