Chazal tell us that the show-down between Yaakov and Eisav predated their competition for Yitzchak's brochos. In fact, the two brothers were entrenched in conflict from the womb (Rashi from Medrash Rabbah on Bereshis 25:22), indicative of a deeply-rooted schism. This conflict was destined to endure throughout the ages (Rashi ibid. v. 25), and it deserves some thought.

Eisav is portrayed as suffering from a bifurcated view of the spiritual and the material. His essence was that of passion for the physical and an earthy lifestyle (ibid. v. 30), and he perceived religion in terms of asceticism and harsh punishments (Rashi on 25:32). This is precisely why Rome is the prime progeny of Eisav (see Targum Yonasan ben Uziel on 36:43), for Rome became the embodiment of lust and hedonism, as well as the seat of the world's most pervasive ascetic religion.

Yaakov, however, represents the sanctification and elevation of the material world, such that the physical universe is dominated by and infused with holiness, expressive of God's reign and mastery over all. (See dvar Torah on Parshas Veyeitzei.) Thus, the cataclysmic clash for control of the physical world between Yaakov and Eisav (commentaries ibid. on 25:22) is really a struggle over how the world is to be utilized - shall it be sanctified and used for God's service or shall its pleasures be exploited for their own sake, leaving spirituality and kedusha divorced from the physical, in the form of contorted, ascetic-monastic religion?

In light of the above, we should really wonder about Eisav's interest in Yitzchak's brochos. Eisav spurned the bechorah (symbolic of Torah rule - Rashi from Medrash ibid. v. 32) , and his commitment to Torah observance and belief was sorely deficient, to say the least. Why, the, did he feel a need for Yitzchak's blessings? Did he even believe in them?

Perhaps the answer to this question can be gleaned from the death of Eisav. Targum Yonasan ben Uziel (50:13) elaborates, in line with a Medrash, that Eisav's head was buried in the lap of Yitzchak, whereas the rest of Eisav's body remained outside of Maaras HaMachpelah. The message of this interpretation is that - unlike Yefes - Eisav does not deny or blind himself to Hashem's existence. Rather, Eisav's bifurcated self, whereby the physical reigns supreme and the spiritual is ousted to a cloistered corner, where it is deprived and distorted, results in a lack of association with Hashem and His Presence. When it comes down to the wire, though, Eisav recognizes that the world is governed by the Divine; it is Eisav's earthy passion and downward thrust which do not normally allow any focus on true religion. Thus, Eisav did value Yitzchak's brochos when he was compelled to face the moment of truth, as his mind was able to perceive God, even though Eisav did not normally give Him any serious thought. This is the message of Eisav's head meriting burial in Maaras Hamachpelah and his body remaining outside.

In the same vein, we may now understand better how the story of Dina and Shechem fits into Parshas Vayishlach. Shechem was interested in Dina solely as a vehicle for his lust. Neither Dina's status as Yaakov's daughter nor her connection to the Mesorah were factors for Shechem's desire to marry her. Based on Shechem's utter lack of commitment to Torah or monotheism, it is fascinating that he and his entire nation were willing to undergo bris milah for the sake of Dina's betrothal to Shechem. (Obviously, he felt a need to expose himself and his entire tribe to great pain in order to satisfy his uncontrollable lust.) It may be that the Torah presents this episode in our parshah in order to contrast Shechem with Yaakov, whose identity is "Yisroel", indicative of the holy suffusing and elevating the physical, such that the entire universe sings God's praise. Shechem is also contrasted with Eisav, whose lust for hedone overrides his innate capacity for true commitment to God. Shechem is inferior to both of Yitzchak's sons, as Shechem's essence consists exclusively of a craving for material pleasures. (It may be that the name "Shechem ben Chamor" [on a symbolic level] connotes his entirely base, earthy being, similar to a chamor [donkey], which - unlike cattle - is comprised of complete, impure [tamei] chamrius [physicality - hence "chamor"], whereas a cow or bull can be lifted from its early status in the form of a korban, as it is a pure [tahor] animal.) Shechem was of the stock of Canaan, son of Cham, who embodied pure passion and material, animalistic greed. Shechem's total spiritual void is thus well understood.

Immediately subsequent to the encounters with Eisav and Shechem, the Torah presents God's command to Yaakov to travel to Beis El and build a mizbayach there (Ibid. 35:1). It may very well be that this process - in which Yaakov insisted that his household also rid itself of any idolatrous relics from Shechem and purify itself - represents the affirmation of the spiritual identity of Beis Yisroel, which was crafted at Beis El, and remained unscathed by its encounters with Eisav and Shechem. It was somewhat of a spiritual homecoming for Yaakov's family. (In fact, the siman of the parshah is "K'litah", which reflects finding refuge - an allusion to Beis Yisroel reuniting with its holy identity.) It is for this reason as well that Yaakov's name was converted to Yisroel (ibid. 35:10) on this occasion at Beis El, as this locus - by its name as reference - typifies the spiritual spheres entering and governing the physical universe.

The secular, pervasive society which surrounds us makes it quite simple and seemingly comfortable to lose our spiritual drive. Although we do not expect to descend to the debasement of Shechem, we are very able to constrict our connection to Hashem and reserve it for a quick session of davening, bentching or even learning. However, if our connection to God and our drive to be close to Him ends when we close the sefer or leave shul or the beis medrash, we are surely emulating the approach of Eisav, for whom spirituality is confined to its limits and may not enter the realm of the "real world". May we successfully counter this influence and pursue the path of Yisroel, such that the spiritual control and elevate the world around us.