In one of R. David Silverberg’s Divrei Tora for Parashat VaYishlach, designated as for “Motzoai Shabbat”, he cites the verse wherein Yaakov informs the messengers that he intends to send to his estranged brother Eisav along with along with a massive amount of tribute prior to the reunion of the two siblings, regarding the questions that Eisav is most likely to ask them:
Beraishit 32:18
And he commanded the foremost, saying: When Eisav my brother meeteth thee, and asketh thee, saying: 1) Whose art thou? And 2) whither goest thou? And 3) whose are these before thee?
R. Silverberg cites Sefat Emet’s (1865[!]) very existential commentary, personalizing these questions to each one of us:
Often, we hear a voice in our minds asking us questions similar to the questions Yaakov anticipated being posed to his servants: “Who are you? Where are you headed? What is all this that you are doing?” In moments of brutal honesty, we are likely to begin questioning our own worth, as well as the value of our good deeds. We might look at ourselves and our lives and ask painful questions such as, “What have I achieved? What are the chances of my accomplishing anything truly significant? How much of an impact am I really having on other people and on the world? Can I really consider myself and my life successful? After all the years I’ve spent here on earth, what have I done? How far have I come? And how far do I seriously think I can go? Should I even bother continue working so hard?”
R. Silverberg then reflects upon the response that Sefat Emet offers to such disconcerting thoughts, keying on a word in the next verse describing Yaakov’s charge to his messengers, and deriving its significance from a different discussion in the Tora, where RaShI focusses on a different word in the same verse:
Ibid. 19
then thou shalt say: They are thy servant Yaakov’s; it is a “Mincha” (present/gift) sent unto my lord, even unto Eisav; and, behold, he also is behind us.
VaYikra 1:3, 10, 14; 2:1
3 If “Korbano” (his offering) be a burnt-offering of the herd…
10 And if “Korbano” be of the flock, whether of the sheep, or of the goats, for a burnt-offering…
14 And if “Korbano” to the LORD be a burnt-offering of fowls…
1 And when “Nefesh” (a soul) bringeth a “Korban Mincha” (meal-offering gift) unto the LORD…
RaShI s.v. VeNefesh Ki Takriv
The word “Nefesh” does not appear with regard to any of the sacrifices other than the “Mincha.” Who usually offers a “Mincha” (meal offering)? A poor individual (who can’t afford to bring a more expensive animal.) Says the Holy One, Blessed Be He, I will Consider it regarding him as if he has sacrificed his soul.
Even though RaShI emphasizes the word “Nefesh,” the same sentiment could be said about “Mincha” which also only applies to the meal-offering, as opposed to other forms of sacrifices.
The Chassidic commentator writes more than 150 years ago :
When we begin questioning the value of our limited accomplishments… we need to remind ourselves that all our efforts are a precious “Mincha.” We are all flawed human beings, who are limited and challenged by our very nature.
(Sefat Emet obviously was interpreting “Ani” (an indigent individual) as pertaining to one’s total persona, including any and all flaws that per force pertain to each of us.)
While we all have the potential for great achievement, we are hampered by negative tendencies that make it difficult for us to maximize that potential. When we struggle and achieve, even only modest achievements, we must see ourselves as a “pauper” offering a Mincha in the Beit HaMikdash, a sacrifice which is lovingly Accepted and Cherished by the Almighty. If we try to grow, advance and accomplish, then whatever we achieve, even if it is but a small, humble “Mincha,” is inestimably valuable.
Discussion.
Once I read R. J.B. Soloveitchik’s classic essay, “Confrontation” (Tradition Spring-Summer 1964, pp. 27-8), I have always thought of Beraishit 32:18 in a very specific manner, in terms of a Jew’s participation in general society:
… My brother Eisav, Yaakov told his agents, will address to you three questions. “Whose art thou?” To whom do you as a meta-physical being, as a soul, as a spiritual personality belong? “And whither goest thou?” To whom is your historical destiny committed? To whom have you consecrated your future? What is your ultimate goal, your final objective? Who Is your God and what is your way of life? These two inquiries are related to your identity as members of a covenantal community. However, Yaakov continued, my brother Eisav will also ask a third question: “And whose are these before thee?” Are you ready to contribute your talents, capabilities and efforts toward the material and cultural welfare of general society? Are you ready to present me with gifts, oxen, goats, camels and bulls? Are you willing to pay taxes, to develop and industrialize the country? This third inquiry is focused on temporal aspects of life. As regards the third question, Yaakov told his agents to answer in the positive. “It is a present unto my lord, even unto Eisav.” Yes, we are determined to participate in every civic, scientific, and political enterprise. We feel obligated to enrich society with our creative talents and to be constructive and useful citizens. Yet, pertaining to the first two questions – whose art thou and whither goest thou – Yaakov commanded his representatives to reply in the negative, clearly and precisely, boldly and courageously. He commanded them to tell Esau that their soul, their personality, their metaphysical destiny, their spiritual future and sacred commitments, belong exclusively to God and His servant Yaakov. “They are thy servant Yaakov’s,” and no human power can succeed in severing the eternal bond between them and God…
Sefat Emet takes the verse and applies it to every person’s strivings and aspirations, regardless if whether those activities take place within a secular or Jewish context. Even someone who devotes his/her life to Jewish education, Jewish communal giving, Jewish geriatric assistance, etc., will inevitably experience moments when everything that the individual has done will be questioned and doubted. While if the person manages to get through such a “down” period, s/he could be the stronger for it, i.e., rededicating him/herself to assure more accomplishment and meaningful performance, deep doubts can also potentially lead the need for a career change and a confirmation that all until this point has been a waste. While there have been those who after engaging in such a radical course-adjustment, demonstrate by their subsequent success that their negative assessment of what they had done until that point was probably correct, most people stay the course. They should be encouraged by Sfat Emet’s words, to the effect that as long as they mean well and do the best they can, it will be appreciated and deemed “an offering to God” that will engender a “Reiach Nichoach” (lit. a pleasant spirit.)
Rabbi Yaakov Bieler 
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