PARSHAS VAYEITZEI | 11 KISLEV 5770 | 28 NOVEMBER 2009

The Midrash (Vayikra Rabbah 29:2) relates that G-d showed Jacob angel from the kingdoms of Baval, Medai, Yavan, and Edom (Babylonia, Persia, Greece, and Rome) ascending and descending the ladder. G-d then told Jacob to ascend the ladder as well. Seeing Jacob’s fear, G-d assured him that he would ascend but would never descend. Jacob however, did not believe G-d and did not ascend. The Midrash continues by saying that Jacob erred in his decision not to ascend the ladder. G-d told him, "Had you trusted in Me and ascended, you would never have come down again. Now that you did not trust in me, your children will

be oppressed by the four kingdoms'..."

The Midrash clearly cannot be understood at face value and contains elements which are beyond our comprehension. One component however, may be understood in light of a teaching in the Talmud that states that a person’s dreams reflect his daily thoughts. Jacob was so preoccupied with spiritual growth that it extended to his dreams as well. (It is noteworthy that the Torah illustrates Jacob’s upwardly-spiritual focus through the way in which it records the years of his life [“seven years, and forty, and one hundred years” (47:28)].

The ascending order demonstrates that Jacob was constantly striving for higher spiritual levels and was never complacent with his current situation.)

So why didn’t he ascend the ladder?

Possibly, Jacob refused to ascend the ladder, because doing so would have been tantamount to receiving spirituality on a silver platter. Such a gift was the antithesis of Jacob’s modus operandi of earning spiritual growth through hard work and struggling in this world to achieve a more meaningful reward in the next world. It is said that the great Gaon of Vilna (Rabbi Elijah 1720-1979) was approached by angels who offered to study Torah with him. Surprisingly, he rejected their offer. Similar to Jacob, the Gaon of Vilna wished to work hard at his Torah study and not to receive it as a gift.

We are often presented with situations in life which promise a shortcut to achieving greatness. Jacob’s refusal to ascend the ladder can serve as a lesson that despite the attractiveness of a quick fix, nothing can replace the lasting value achieved through hard work. The Talmud teaches that the reward is commensurate with the struggle. With sustained efforts (and a little patience), the return on our investment will be self-evident.

Rabbi Adler can be reached at: rabbiadler@partnersintorah.org

ויחלם והנה סלם מצב ארצה וראשו מגיע השמימה והנה מלאכי אלקים עלים וירדים בו

“And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of G-d were

ascending and descending on it.” (Genesis 28:12)

O n the way to his uncle Lavan, Jacob encountered the future site of the Holy Temple. While spending the night there, he had a dream of a

ladder, extending from earth towards heaven, upon which Angels of G-d ascended and descended.

Parsha Perspectives RABBI BINYOMIN ADLER

Mazel tov to Eve and Jay Cantor on the birth of their daughter, Yael Shaindel. May you have much nachas from her!

V A Y E I T Z E I Talking Points RABBI ELAZAR MEISELS

1. WHAT’S ON YOUR MIND “Then Jacob took a vow, saying, ‘If Elokim will be with me and will guard me on this way that I am going and will give me bread to eat and clothes to wear, and I return in peace to my father’s house…I shall repeatedly tithe to you.’” 28:20-22

If Elokim will be with me – If G-d will fulfill these promises that He made to me to be with me... – Rashi

Jacob did not actually doubt that G-d would keep His word, but he worried that perhaps his sins would impede G-d’s ability to do as He had spoken. – Ramban [The use of the Divine Name of Elokim, which represents “strict judgment,” implies that Jacob desired to earn this Divine protection in a sin-free state. – Ahavas Yonasan]

If Elokim will be with me – Although he had already been promised that this would be the case, the promises covered only physical protection. Jacob sought spiritual protection as well, and this is why he expressed doubt regarding this matter. It hadn’t been promised by G-d and is usually left to the person himself. – Rabbi Samson Raphael Hirsch

Why did Jacob ask only for bread to eat and clothes to wear and nothing more? Shouldn’t loftier concerns have occupied his mind at this propitious moment? Rabbi Simchah Bunim of Peshischah explained that Jacob’s prayer was not for his immediate existence, but rather was directed toward the future. He foresaw that in the period leading up to the Messianic Era, there would be people who would struggle just to earn enough for a piece of bread or a shirt to wear. Fearful that their days would be spent foraging for these necessities rather than focusing on the spiritual bounty that would be readily available, Jacob pleaded with the Almighty to provide his descendants with these basic necessities so that they could occupy their minds with more important issues. We are currently living in that era, and his words ring truer than ever.

2. INNER BEAUTY “And G-d saw that Leah was unloved, so He opened her womb, but Rachel was barren.” 29:31

Leah was unloved – Jacob greatly resented the fact that she had deceived him, and upon discovering that she had done so, he considered divorcing her. But G-d saw that her intentions were only pure, and that she only desired to marry a righteous person like Jacob. Rather than punish her, “He opened her womb,” and by the time Jacob discovered her deception, she was already pregnant. Reasoning that he could not divorce the mother of his future child, Jacob agreed to continue the marriage. – Ramban

What troubled Jacob was not the fact that he was deceived by Leah. Rather, he worried that she did not value the sanctity of marriage and would be unfaithful to him in the future as well. To confirm the sincerity of her motives and purity of character, the Almighty attached His Name to her plight. The last letters of the words, “G-d saw that Leah was unloved” spell out the Divine Name [Yud, Hey, Vav, Hey] and testify that Leah was chaste and righteous. – Baal HaTurim

Leah was unloved – Of course Jacob loved Leah and the verse does not mean to suggest otherwise. Rather, his greater feelings for Rachel made it seem as if she was unloved. – Rabbeinu Bachya, Raavad

Our sages teach that Leah feared that as the elder of the two daughters of Lavan, she would be forced to marry Esav, the elder son of Isaac. So appalled was she at the prospect of marrying so lowly a person, that she purposely did all she could to make herself appear unattractive in his eyes. She sought to make herself hated by him, even if it meant that she would have to discard her natural beauty. It was in the merit of making herself unloved that G-d blessed her with so many and such wonderful children. This is the meaning of the verse, “G-d saw that Leah was unloved, so He opened her womb.” Indeed, on this earth, her beauty left much to be desired, but in heaven, it was highly valued and esteemed.

3. ABOUT FACE “Jacob summoned Rachel and Leah to the field…and said to them, ‘I have noticed that your father’s face is not to me like in earlier days, but the G-d of my father was with me.’” 31:4,5

Your father’s face is not to me like in earlier days – In earlier times, he looked at me favorably, but he no longer does so. Now his countenance toward me is full of animosity. – Ibn Ezra

But the G-d of my father was with me – Although he detests me and would do nothing to assist me, the G-d of my father was with me and assured my success. – Rabbi Yosef Bechor Shor

The commentators explain that Jacob was not concerned with how Lavan looked at him, but rather with how he looked at Lavan. “In earlier times,” he explained, “I would look at your father and grow ill over the thought of his corrupt ways. I detested his thuggish nature and abhorred his treacherous acts toward others. After having spent so many years in his presence, however, I ’ve grown accustomed to them and no longer experience the same sense of revulsion when I witness them. This is a sure sign that it’s time for us to leave.”

Rabbi Meisels can be reached at: rabbimeisels@partnersintorah.org

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Dear Henry,

There are many mystical explanations of the special status accorded the Mearas HaMachpelah, but since neither of us is a mystic, I’ll stick to the more conventional explanations offered by the commentators.

First, let’s discuss the meaning of the word machpelah. The Talmud [Eiruvin 53a] explains that the word machpelah means double, and that the cave was so called either because it contained two chambers, an upper and lower; or on account of the married couples who were interred there.

How did Abraham even know that this was a special place? The commentators Baalei HaTosafos [Bereishis 18:7] and Riva”h [ibid 23:9] cite a verse that hints to Abraham’s discovery of this special place when it describes how he ran to slaughter the cattle for his three “guests.” The verse [18:7] reads, “And to the cattle, Abraham ran.” The Midrash explains that the reason Abraham was forced to run toward the cattle was because they had escaped and run away to the Mearas HaMachpelah. Abraham pursued them all the way into the double cave and saw Adam and Eve buried there. From that point on, he coveted the cave and eventually purchased it from Ephron.

Interestingly, Rabbi Nosson Neta Shapira points out in his Megaleh Amukos that the Hebrew word for “the cattle” is “HaBakar.” These letters can be rearranged to read, “HaKever” which

means, “the grave,” hinting to the idea that Abraham was actually running to the grave that he would eventually purchase. Even more fascinating is the fact that the word “Machpelah” has a numerical value of 175, which equals the number of years that Abraham lived!

In his commentary Ahavas Yonasan [Bereishis 29:11], Rabbi Yonasan Eibschutz zt”l writes that the air quality of Mearas HaMachpelah is very unique and those buried there are perfectly preserved and not subject to decomposition. He posits that this may be the reason that upon meeting Rachel, Jacob began to weep. Rashi [ad. loc.] explains that he cried because he perceived that she would not be buried with him in Mearas HaMachpelah. Jacob lamented the fact that her spiritual beauty would not be preserved by the special atmosphere present in the Mearas HaMachpelah.

Chasam Sofer [23:16] highlights the use of the term “field” that the Torah uses in three places [23:19, 49:30, 50:13], when describing the double cave. He explains that this term contains an allusion to the idea that the ultimate freedom of the universe to serve the Almighty will come about through the merit of the Patriarchs and Matriarchs who are buried in this special cave. The Hebrew word for freedom is “Cheirus,” and has a numerical value of 618. The word for field in Hebrew is “Sadeh” and it has a numerical equivalence of 309. When we double the word “field,” the total is 618 which is the same as Cheirus – freedom.

Sefer Maamarim by Rabbi Fishcel Sof zt”l points out that there are two uniquely sacred places in the Land of Israel: Mount Moriah and the Mearas HaMachpelah. One is the conduit through which the Divine Presence descends to rest upon earth, and the other is the conduit through which all the holiness generated upon earth ascends to heaven. Each was acquired by Abraham; one through the binding of Isaac, which earned him Mount Moriah, and the other through the negotiation with Ephron for Mearas HaMachpelah. This left Abraham in possession of the two primary spiritual conduits of the Land and of the entire universe.

Since Mearas HaMachpelah is the place for all sanctity on earth to ascend to heaven, the holiest people are buried there because their souls, which are so spiritual in nature and disconnected from the physical universe, ascend directly to heaven without having to undergo any sort of journey. It’s almost as if they were already there. Megaleh Amukos [VaEschanan 222, 249] quotes the Zohar, which states that all prayers that we utter ascend to heaven through this conduit as well. [Note: This is not the view of the Talmud, which maintains that they ascend through the site of the Holy Temple.]

May we merit the long-awaited return to our Holy Land speedily in our times.

Regards, Rabbi Elazar Meisels

Rabbi Meisels can be reached at: rabbimeisels@partnersintorah.org

HOLY BURIAL RABBI ELAZAR MEISELS

Dear Rabbi, My partner just returned from a trip to Israel – to visit the tombs where our Matriarchs and Patriarchs are buried. I’m a bit overwhelmed that anyone would travel to Israel specifically to visit a tomb. OK, he has a daughter studying in a seminary there – but he timed the visit to coincide with a particular Torah portion (I don’t remember the name) which speaks about the Matriarch Sarah. Could you explain the significance of this tomb? Henry W.

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“And it was when Jacob saw Rachel the daughter of

Lavan the brother of his mother and the sheep of

Lavan the brother of his mother, he drew close and

rolled the stone off the mouth of the well and he

watered the sheep of Lavan the brother of his

mother. And Jacob kissed Rachel and raised his voice

and he wept.” (Bereishis 29:10-11)

In this obviously important description of the (א

first encounter between Jacob and his future wife, Rachel is described as the daughter of

the brother of his mother, and the sheep are twice

described as belonging to Lavan the brother of his

mother. Why would the Torah repeatedly mention

this seemingly superfluous detail about Lavan’s

relationship to Jacob’s mother?

Rashi explains that Jacob cried because he (ב

had a prophetic vision that Rachel would not

be buried together with him, and because he

had been stripped of his wealth along the way and

had arrived empty-handed. Jacob’s life was filled with struggles. He was forced to leave home for more than

thirty-six years. He was subject to Lavan’s exploitation

and deception. His son Joseph went missing for

twenty-two years. His family was physically

threatened by Esav and an army of soldiers. His wife

Rachel died in childbirth upon reentry into the land

of Israel. Despite his challenging circumstances, we never find that he was brought to tears. What was it

about meeting his wife without bearing gifts or

discovering that he wouldn’t be buried alongside her

that caused him to weep?

Rabbi Lam can be reached at: rabbilam@partnersintorah.org

TABLE TALK FOR DISCUSSION AROUND THE SHABBAT TABLE

RABBI LABEL LAM

Parsha At-A-Glance Jacob left Beer-Sheva for Haran. He (unknowingly) encountered the future location of the Temple, and spent the night there. He arranged stones from there around his head and went to sleep. He dreamed of angels going up and down a ladder, which was rooted in the earth and extended to the sky. Hashem spoke to him, promising that this very land would be for him and his descendants, and that He would always protect him.

Jacob awoke and, recognizing the holiness of this place, erected a monument to Hashem.

He continued on his journey, and came across a well surrounded by shepherds and their sheep. Lavan’s daughter Rachel came with her father’s flock. Jacob removed the heavy rock from the mouth of the well. Rachel ran to tell her father about the visitor. Lavan came out to greet Jacob, and took him into his home.

They made a contract stating that after working for seven years, Jacob would be able to marry Rachel. (Lavan had an older daughter named Leah as well.) Jacob reminded Lavan of the deal at the end of seven years. The wedding took place – but, unbeknownst to Jacob, Lavan surreptitiously switched Leah for Rachel.

Jacob only discovered the truth the following day and confronted his father-in-law. Lavan claimed that it was the custom in his land not to marry off the younger daughter before the older daughter. Jacob agreed to work for another week, marry Rachel, and then work for another seven years. They married after the week was over.

Hashem saw that Jacob had a deeper love for Rachel, so He made her barren and Leah fertile. Leah gave birth to four sons: Reuven, Shimon, Levi, and Yehudah.

Rachel became jealous of her sister and complained to her husband. Jacob became angry with her, and told her that it was Hashem’s will (not

his) that she did not yet have children.

Rachel gave him her maidservant Bilhah to father a child for her. Bilhah bore two sons, Dan and Naftali.

Leah did not give birth to more children, so she gave her own maidservant, Zilpah, who then bore Gad and Asher.

Reuven collected special flowers called dudaim from the field and gave them to his mother. Rachel asked her sister for the dudaim. Leah complained to her, so in exchange for the dudaim, she could have Jacob for the night. When Jacob returned from the field, Leah informed him of the deal.

Leah bore two more sons, Yissachar and Zevulun, and one daughter, Dinah. Hashem remembered Rachel and opened her womb, and she bore Yosef.

Jacob asked Lavan permission for him and his family to return to his own home. As his wages, he requested Lavan’s spotted or speckled goats and sheep in return for all his work. Lavan agreed, tried to deceive Jacob again, but failed.

Hashem told Jacob to return home and that He would be with him. Jacob confronted his wives about how their father had tried to deceive him, and they wholeheartedly agreed that it was time to leave. He began to prepare for their journey. While Lavan was shearing his sheep, Rachel stole his teraphim (idols).

On the third day following Jacob’s departure, Hashem appeared to Lavan in a dream, warning him not to harm his son-in-law. Lavan confronted his son-in-law about the idols. Not knowing that Rachel had stolen them, Jacob said that the person with whom the idols would be found would not live. She hid the idols under her saddle. When Lavan searched her tent, they were not discovered.

Jacob and Lavan made a treaty. The next morning, Lavan blessed his daughters and grandchildren, and Jacob went on his way.