Fruits of spiritual introspection

The Torah portion “Arami Oved Avi”, (Deut. 26:5), recited when bringing the first fruits (bikkurim), is significant in Jewish tradition. It’s also the central passage of the Haggadah which recounts the exodus during Passover.

The phrase is understood as, “An Aramean [Laban] tried to destroy my father [Jacob].” Some suggest Laban tried to poison Eliezer, Abraham’s servant, which would have prevented the marriage of Isaac and Rebecca, thus nullifying the Jewish people. Others point to Laban’s domestic trickery, which led to tension between Jacob’s wives and contributed to Joseph’s brothers’ jealousy and his eventual sale, ultimately leading to the Israelites’ descent into Egypt.

The late Chief Rabbi Lord Jonathan Sacks suggests that Laban represents an even deeper spiritual threat: assimilation. Jacob began as a deeply spiritual man, with visions of angels ascending and descending a ladder, symbolising his connection to G-d. However, after years under Laban’s influence, Jacob’s dreams turned materialistic, reflecting his new preoccupation with wealth and business. Laban’s influence eroded Jacob’s spirituality.

Jacob ultimately fled from Laban, recognising that Laban’s subtle manipulation had distanced him from his true self and his relationship with G-d. And though it involved an existential wrestling match with an angel, Jacob’s departure from Laban marks his return to spiritual integrity, a critical moment for the future of the Jewish people.

In Jewish thought, Laban symbolises the yetzer hara, the inclination towards evil. The yetzer hara, like Laban, operates subtly, encouraging people to take small steps down the wrong path, often under the guise of good intentions.

And yet, Laban is our grandfather. The yetzer hara is a vital component of our spiritual make up – it’s what gets us going, what makes us curious, what provokes our interest in other people, what establishes families and businesses.

As the rabbis state, “If not for the evil impulse, no-one would build a house, marry, have children, nor engage in trade.”

Take a moment to consider for yourself the inner impulses that push you to do what you know you shouldn’t, or keep you from doing what you should.

“Go ahead,” it says. “Who’s counting? Who will see? How could one hurt? You deserve it.” It will flatter, cajole, seduce or come up with whatever it takes to induce you to step over the line.

Or your yetzer hara will be the voice that tells you not to do what you know you should. “Don’t bother,” it will counsel. “What’s in it for you? Surely it’s somebody else’s turn.” Or even more negatively, “You don’t deserve it, so don’t even try. You’re bound to fail, so don’t even start.”

Once the first step is taken, the yetzer hara continues to push a person further from their values.

However, the lesson of Jacob’s escape from Laban is that there comes a time to separate from the negative influences in one’s life, and return to one’s true identity and integrity.

As we approach Rosh Hashanah and the new year, it’s a time for introspection, for rejecting false identities and distractions that have distanced us from our spiritual goals. Like Jacob, we must regain our sense of purpose, and rededicate ourselves and our first fruits to G-d.