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He encountered the place and spent the night there because the sun had set. (28:11)

Chazal credit Yaakov Avinu with introducing Tefillas Arvis.  Thus, the word “vayifga,” which is usually translated as “he encountered,”   means, “and he prayed.” Prayer  is, in essence, an encounter with the Almighty.  The Patriarchs initiated each of the daily tefillos.  Regarding Avraham Avinu, who originated Tefillas Shacharis, the  Torah says, “Avraham rose early in the morning to the place where he had stood before Hashem”  (Bereishis 19:27).  The Torah uses the word,  “amidah,” standing,  regarding Avraham.  In contrast,  pegiah, encounter, is used in regard to Yaakov.  Finally, the  word, “sichah,”  – “Yitzchak went out to supplicate (lasuach) in the field,”…

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Now these are the chronicles of Terach, Terach begot Avram, Nachor and Haran…Haran died in the lifetime of Terach his father. (11:27,28)

The Torah traces the genealogy of Avraham Avinu.  It records the names of his two brothers, Nachor and Haran, and adds that Haran died during his father Terach’s lifetime.  Rashi cites the Midrash that claims that Haran actually died because of his father.  Terach was an idol merchant who complained to the wicked Nimrod that his son,  Avraham,  had smashed his wares.  Nimrod could not tolerate that someone “defaced” his idols, so he threw Avraham into a fiery furnace.  Haran was challenged to decide between his brother and his king.  Should he follow Avraham, whose belief in monotheism made sense?…

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Noach was a righteous man…Noach walked with Hashem. (6:9)

  Noach walked with Hashem.  This seems to be a positive comment about Noach’s virtue, until we note that the Torah writes about Avraham Avinu, “Hashem before  whom I walked,” (Bereishis 24:40).  Rashi notes that Avraham walked in front, without assistance.  Noach walked with Hashem; he needed the support of the Almighty to maintain his spiritual strength.  Without prompting from Above, Noach would have faltered.  Avraham, on the other hand, had the spiritual fortitude to single-handedly override the challenges that confronted him.  Chazal use the term, “hisorrerus d’l’eila,” inspired from Above, in reference to Noach’s spiritual commitment.  In contrast, Avraham…

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They left to go to the land of Canaan, and they came to the land of Canaan. (12:5)

The primary rule in spiritual growth is never to lose focus of one’s goals.    Horav Leib Chasman, zl, emphasizes the importance of setting an objective and not   losing sight of it – even momentarily.  A short lapse can cause one to fall short of his goal or, even worse, fall behind his starting point.  Often, we accept upon ourselves the obligation to perform good deeds, we undertake lofty endeavors, all very worthwhile and within our grasp – if we abide by our agenda.  We begin our quest, steadily moving forward, heading  towards our goal.  After awhile, however, something briefly distracts…

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הנה אנכי בא אליך בעב הענן... וגם בך יאמינו לעולם

Behold! I (Hashem) will come to you (Moshe) in a thick cloud… and also in you they shall believe forever. (19:9)

The seminal event in Jewish history, the experience which transformed us from a tribe of people into a Torah nation, was the Giving of the Torah. Matan Torah. The unparalleled Revelation of the Shechinah which we experienced was much more than a spectacle that we witnessed. Indeed, we were much more than spectators. According to Ramban, every Jew achieved a level of prophecy during this experience. He explains that although Hashem spoke to Moshe Rabbeinu from amidst a thick cloud, the people, having reached a level of prophecy, were able to know prophetically of Hashem’s dialogue with Moshe. The people…

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ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

What was the purpose of the debate/fight that took place between Yaakov Avinu and Eisav’s guardian angel? Perhaps the answer lies at the end of the narrative when Yaakov refused to allow the angel to leave unless he would first bless him. The commentators explain this blessing as a demand from Yaakov that the angel concede to him that he had received Yitzchak Avinu’s blessings by right. Once and for all, Eisav’s complaint that Yaakov stole the blessings must be quieted. While it may be a nice gesture, what was to be gained by the angel’s blessing? Was this the…

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ויאמר פרעה אל יעקב כמה ימי שני חייך. ויאמר יעקב אל פרעה ימי שני מגורי... מעט ורעים היו ימי שני חיי

Pharaoh said to Yaakov, “How many are the days of the years of your life?” Yaakov answered Pharaoh, “The days of the years of my sojourns… few and bad have been the days of the years of my life.” (47:8,9)

Yaakov Avinu comes across as issuing a subtle complaint, as he, with a hint of bitterness, was telling Pharaoh that he had had a rough life. Clearly, the Patriarch was not complaining about his life, but rather, explaining why his appearance bespoke a life of hardship: “Yes Pharaoh, I appear old and haggard, because life has not been easy for me. I am not complaining, but I am not able to conceal the truth.” Yaakov was punished for this. Heaven views our actions with a Heavenly measuring stick. Therefore, the “few” and the “bad” caused him to lose thirty-three years…

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אל תירא מרדה מצרימה כי לגוי גדול אשימך שם

Do not fear to go down to Egypt, for I will make a great nation of you there. (46:3)

Yaakov Avinu needed reassurance. He was prepared for the worst, as he had already experienced so much hardship. It is no wonder, therefore, that when he was confronted with the beginning of what was to be galus Mitzrayim, the Egyptian exile, he was afraid. The Patriarch, however, did not fear for himself. His commitment and devotion to Hashem was unwavering. He feared for his children, his descendants who would be born into Egypt’s depraved culture. How were they going to be able to withstand the onslaught of evil and licentiousness, as they confronted an environment permeated with spiritual defilement? He…

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וישכב במקום ההוא

And (he) lay down in that place. (28:11)

Rashi notes that ba’makom ha’hu, in that place, is an expression of exclusion, implying that it was only in that place that he lay down. During the fourteen years that he spent in the yeshivah of Eiver, however, he did not lay down at night, because he was occupied with the study of Torah. Previously, in Parashas Toldos, Rashi explained that when Yaakov Avinu left Be’er Sheva, he did not immediately go to Charan. He took a fourteen-year hiatus in the yeshiva of Eiver to study Torah. The Oztrovtzer, zl, wonders why Yaakov Avinu, who was sixty-three-years old when he…

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וישב יעקב בארץ מגורי אביו

Yaakov settled in the land of his father’s sojournings. (37:1)

Rashi teaches that, after enduring the many trials of his life – Eisav, Lavan, the premature passing of Rachel Imeinu, and the violation of Dinah – Yaakov Avinu sought tranquility, leisheiv b’shalvah. Immediately, Kofatz alav rogzu shel Yosef, “The trial of Yosef tumbled suddenly upon him.” This world is one of continual striving. Although the Patriarch was near perfect, his work was not complete. The question that confronts us is simple: Does it have to be this way? Does life have to be a constant struggle? Would it have been so bad if Yaakov could spend his twilight years in…

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