Vayeitzei – Page 13 – Peninim on the Torah

“And he dreamed and behold (there was) a ladder set up on the earth and its top reached up to Heaven, and behold the angels of Hashem (were) ascending and descending on it.” (28:12)

Yaakov Avinu’s dream contains profound implications which express the Torah’s perspective on life. The ladder serves an important purpose. The angels either ascend to Heaven or descend to the earth. Horav Mordechai Ilan z.l., suggests that this is the nature of Am Yisrael. The Talmud in Megillah 16a states, “This nation (Am Yisrael) is compared to dust and also to stars. When they descend (spiritually) they descend to the dust, and when they ascend, they can reach the stars.” Moreover, the Midrash states concerning this ladder, “Hashem showed Yaakov the meaning of “a ladder set up on the earth” as…

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“Give (me) my wives and my children for whom I have served you and I will go.” (30:26)

Yaakov did what few people ever do. He literally slaved for fourteen years to acquire his wives and, ultimately, his children. He never broke down in desperation or depression. He kept on going, resolutely warding off the temptations of his environment. He never deferred to deep-seated anger at his father-in-law for cheating him. He raised a decent family and infused in them a nobility of spirit and pride in being the sons of Yaakov, the future progenitors of Am Yisrael. The interesting point to note is that when it was all over and Yaakov was preparing to leave, with what…

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“What is my transgression? What is my sin that you have hotly pursued me?” (31:36)

Horav Moshe Shternbuch, Shlita, notes that immediately upon seeing that Lavan was chasing him, Yaakov sought to blame no one but his own spiritual failing. This is the hallmark of a tzaddik. When circumstances change for the bad tzaddikim instantly introspect, seeking to find fault in their own inadequacies. The simple way out is the one employed by most of us – rationalize and justify, but by all means blame it on something or someone other than yourself. This is not the Torah way. Every situation we are confronted with is a response to something we have done. Subsequently when…

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“And he took from the stones of the place and placed them at his head, and he lay down to sleep there” (28:11)

Rashi cites the Talmud in Chullin 91a which states that the twelve stones began arguing with each other, each urging Yaakov to rest his head upon it. Hashem immediately merged them all into one large stone. The Gerer Rebbe (R.’A.M.), z.l., questions this consolidation. Yaakov could rest his head upon only one area of the stone. He insightfully suggests that when the stones merged, they blended into one stone with such harmony that they were no longer distinguishable from one another. Every aspect of the consolidated stone was a fusion of all the stones together. This is the essence of…

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“And (Yaakov) raised his voice and cried” (29:11)

After a long journey, Yaakov Avinu finally arrived in Padan Aram and encountered his future wife, Rachel. One would expect Yaakov to have expressed profound joy at the momentous occasion of this first meeting. Instead of rejoicing, however, Yaakov cried. Rashi explains that Yaakov cried because he was grieved that he came to Rachel empty-handed. In contrast, his father, Yitzchak, had been sent with jewelry to meet his future wife, Rivkah. Yaakov’s sudden poverty is attributed to an unusual altercation between Yaakov and Elifaz, Eisav’s son. When Yaakov ran from his parents’ home, he narrowly escaped the venomous wrath of…

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“And he saw a well in a field… and a great stone was on the mouth (top) of the well… and he rolled the stone from the top of the well.” (29:2-10)

The Torah emphasizes Yaakov’s superhuman physical strength by relating that he was able to roll the stone off the top of the well. Rashi elaborates on this theme by stating that the Torah notes Yaakov’s physical strength. It seems peculiar that the Torah would find it necessary to stress such a mundane trait. Is Yaakov a secular hero that his physical strength must be exalted? Is one’s personality and character to be measured by his physical prowess? Siach Mordechai answers that obviously, characterizing someone according to his physical ability is both inaccurate and inappropriate. The importance of one’s physical ability…

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Complete this week and this one also will be given to you for the work which you will do for me for another seven years. And Yaakov did so. (29:27-28)

We may be puzzled by Yaakov’s passive acquiescence to Lavan’s proposal. Surely, Lavan had no legal or moral claim for Yaakov to work another seven years to receive Rachel as a bride, which their original contract had stipulated. After seven years, Lavan acted reprehensibly towards Yaakov by putting Leah under the chupah in place of Rachel. Yaakov clearly owed Lavan nothing, since he had explicitly stated his desire to marry Rachel. Why did Yaakov accede to Lavan’s manipulation without objection? Horav Dovid Feinstein, Shlita, suggests that Yaakov’s actions were motivated by his sensitivity to Leah’s feelings. He knew that Leah’s…

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“And he encountered the place, and he lay there because the sun had set, and he took of the stones of the place and put under his head.” (28:11)

The Midrash offers what seems to be contradicting explanations for the meaning of ouenc gdphu . It states that the word gdphu means to pray. Since this scene transpired in the evening, the Midrash says this alludes to Yaakov’s instituting Tefillas Arvis. There is another Midrash which interprets this pasuk differently, “He wanted to proceed and the whole world became like a wall in front of him.” Perhaps we may suggest a relationship between these two Midrashim. They reflect the life of a Jew throughout galus (exile) and suggest the effective response one must offer. ” ouenc gdpuh” – wherever…

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“And He will give me bread to eat and clothing to wear.” (28:20)

Yaakov does not want much, only the bare necessities to render life possible. The Alter of Kelm Z”l questions Yaakov’s request. Was Yaakov not aware that Hashem provides every individual’s needs? The Rambam states clearly that Hashem does not allow anyone to go without his basic needs fulfilled. Why then was Yaakov insecure regarding his material sustenance? He suggests that herein lies a profound lesson. Upon leaving his father’s home, Yaakov was occupied with the changes about to take place in his spiritual surroundings. Until recently his father’s protective influence dominated his life. He was now entering a new world…

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“If Hashem will be with me and will guard me in the path that I go… and that I return in peace to the house of my father… and Hashem will be my G-d. And this stone that I have set up as a monument shall be Hashem’s house.” (28:20-22)

From this pasuk, we may derive an allusion suggesting when one should feel prepared to enter into communal service. The correct moment to go forth to spread Hashem’s Name is only after one has personally experienced that Hashem is with him. Only one who has been able to withstand the various trials of life’s experiences and has maintained himself on the appropriate level can build a place to disseminate the word of Hashem. He must remain uncompromised by the allure of contemporary society. Yaakov was not prepared to go forth until he had been assured of his own ability to…

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“And he dreamed and behold (there was) a ladder set up on the earth and its top reached up to Heaven, and behold the angels of Hashem (were) ascending and descending on it.” (28:12)

“Give (me) my wives and my children for whom I have served you and I will go.” (30:26)

“What is my transgression? What is my sin that you have hotly pursued me?” (31:36)

“And he took from the stones of the place and placed them at his head, and he lay down to sleep there” (28:11)

“And (Yaakov) raised his voice and cried” (29:11)

“And he saw a well in a field… and a great stone was on the mouth (top) of the well… and he rolled the stone from the top of the well.” (29:2-10)

Complete this week and this one also will be given to you for the work which you will do for me for another seven years. And Yaakov did so. (29:27-28)

“And he encountered the place, and he lay there because the sun had set, and he took of the stones of the place and put under his head.” (28:11)

“And He will give me bread to eat and clothing to wear.” (28:20)

“If Hashem will be with me and will guard me in the path that I go… and that I return in peace to the house of my father… and Hashem will be my G-d. And this stone that I have set up as a monument shall be Hashem’s house.” (28:20-22)

YEARS

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