Vayeitzei – Page 11 – Peninim on the Torah

And Yaakov kissed Rachel, and lifted up his voice and wept. (29:11)

Rashi cites various reasons which Chazal mention for Yaakov’s weeping upon meeting Rachel. One reason is that Yaakov lamented the fact that when Eliezer came to Rivkah, at Avraham Avinu’s behest to seek a wife for Yitzchak, he came with jewelry and precious stones. In contrast he was coming with nothing. Rashi explains that Yaakov gave all of his possessions to Elifaz, Eisav’s son, who at his father’s command had chased after him to kill him. At the last minute, however, Elifaz just could not do it. He was overcome with doubt, confused by a life of error and misconception. …

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Rabbi L. Scheinbaum In Vayeitzei, 5759

And Lavan came up with Yaakov. And Yaakov pitched his tent on the mountain and Lavan with his brethren pitched in the mountain of Gilaad. (31:25)

Lavan was intent on destroying Yaakov. What prevented him from executing his diabolical plan? Chazal tell us that Lavan feared two things: First, Hashem told Lavan to stay away from Yaakov. Second, Lavan was aware that Eisav was coming toward Yaakov with an army of four hundred men. If Lavan had killed Yaakov, his brother Eisav would have sought revenge. Lavan was not prepared to risk his life to kill Yaakov. What an incredible statement! The four hundred men who were apparently viewed as the enemy were, ironically, actually his savior in disguise. Horav Chaim Zaitchik, zl, takes this lesson…

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Moshe Marcovich In Vayeitzei, 5758

And he dreamt, and behold! A ladder was set earthward and its top reached heavenward. (28:12)

Yaakov saw a ladder in his well-known dream. According to Chazal, the ladder was standing on a slant, the bottom resting in Be’er Sheva with the top parallel to Beis El. The middle of the ladder coincided with the site of the Bais Hamikdash. The Maharal wonders why the ladder stood slanted. The message of the angels ascending and descending would have been equally effective if the ladder had stood straight. While various reasons are suggested for the ladder’s specific position, the Maharal makes a compelling observation which presents a profound lesson. We view each subsequent rung on the ladder…

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Moshe Marcovich In Vayeitzei, 5758

And he became frightened and said, “How awesome is this place! This is none other than the abode of G-d.” (28:17)

In his second interpretation of this pasuk, Rashi cites the Talmud in Chullin 91, which relates that Yaakov traveled to Charan to find a wife, according to his parents’ request. After a long journey, he reached Charan. When he arrived, he realized that he had passed by Har Ha’Moriah without having stopped to pray there. He was shocked at his oversight. How could he have passed the place where his father and grandfather used to say their tefillos and not take advantage of the opportunity to do the same? He immediately turned around and began the journey all the way…

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Moshe Marcovich In Vayeitzei, 5758

She conceived again, and bore a son and declared, “This time let me gratefully praise Hashem; therefore she called his name Yehudah, then she stopped giving birth. (29:35)

In his commentary on this pasuk, Ibn Ezra makes a compelling statement. He interprets Leah’s “gratitude” as if she were saying, “I have had four sons. I, therefore, thank Hashem, for I want no more.” It is as if she were saying, “I have enough; Hashem has been very kind. I am now grateful for everything that He has given me.” Therefore she stopped giving birth. Horav Baruch Mordechai Ezrachi, Shlita, infers from Ibn Ezra that Leah caused her own inability to bear additional children. She claimed that she had had enough. Thus, she stopped conceiving and giving birth. Whether…

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Moshe Marcovich In Vayeitzei, 5758

And Rachel took the teraphim and put them into the camel’s pack-saddle and sat upon them. (31:34)

Rachel sat upon Lavan’s idols, which she had stolen, in an attempt to hide them. Lavan did not ask her to rise when she explained to him that the way of women was upon her. The Zohar Ha’kadosh, however, reveals to us an entirely new explanation for Rachel’s actions. She sat upon the idols because of her utter contempt for them. The teraphim were like many of the other idols which also had the ability to serve as mediums for divining the future. Rachel stole the teraphim, so that Lavan could not use them to find out where Yaakov…

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Rabbi L. Scheinbaum In Vayeitzei, 5757

“And he dreamt, and behold a ladder was set earthward… and behold angels of G-d were ascending and descending on it.” (28:12)

The story of Yaakov Avinu’s dream captivates the mind of every Chumash student. Indeed, it has been the source of countless commentaries. As he flees from his brother Eisav, Yaakov stops enroute to lie down. Resting, he falls asleep and has a dream in which he sees Heavenly angels “going up and down” a ladder which stretches from Heaven to earth. At first glance, something seems wrong with this dream. One would expect Heavenly angels to first descend from Heaven and then go up again. Why do they “start” their journey on earth and go upward? Horav Moshe Swift, zl,…

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Rabbi L. Scheinbaum In Vayeitzei, 5757

“And I will return to my father’s home in peace; there Hashem will be my G-d.” (28:21)

Rashi interprets this pasuk in the sense that Yaakov Avinu was concerned that there should be no blemish on his descendants. Yaakov did not want to be saved from death at the hands of his brother, Eisav, only to have his offspring doomed to assimilation. The Jew has always concerned himself with his children’s future. The “future” to which Yaakov was referring was his children’s spiritual future. He certainly was anxious regarding their physical and financial security, but that was not his prime concern. The security of financial success was secondary to the Patriarch who was to build Klal Yisrael….

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Rabbi L. Scheinbaum In Vayeitzei, 5757

“And in the morning, (he saw) she was Leah.” (29:25)

At night Yaakov was not aware that it was Leah with whom he had been united in marriage. Indeed, as Rashi comments, Yaakov had prearranged signals with Rachel for their wedding night. When Rachel saw, however, that Leah was being substituted for her, she told her sister the signs – out of concern for Leah’s potential humiliation. Rachel’s supreme act of abrogation is considered of such import that it serves as eternal merit for her descendants. Chazal relate that when the first Bais Ha’Mikdash was destroyed and the Jewish people were taken into captivity, the Patriarchs and Moshe intervened from…

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Rabbi L. Scheinbaum In Vayeitzei, 5757

“And he (Yaakov) also loved Rachel, more than Leah.” (29:30)

Horav S.R. Hirsch, zl, notes the significance of the fact that Klal Yisrael was uniquely formed from two mothers who differed as much in character as in appearance. Leah was the one who felt herself placed somewhat in the background. Yet, she was chosen by Hashem to be the principal ancestress of His people. Her hope was to succeed in receiving mutual love from her husband, by virtue of being the requiem wife and mother. Always happy, she calmly accepted the vicissitudes of life’s challenges. With every child, she hoped to add to the foundation of love, admiration and respect…

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And Yaakov kissed Rachel, and lifted up his voice and wept. (29:11)

And Lavan came up with Yaakov. And Yaakov pitched his tent on the mountain and Lavan with his brethren pitched in the mountain of Gilaad. (31:25)

And he dreamt, and behold! A ladder was set earthward and its top reached heavenward. (28:12)

And he became frightened and said, “How awesome is this place! This is none other than the abode of G-d.” (28:17)

She conceived again, and bore a son and declared, “This time let me gratefully praise Hashem; therefore she called his name Yehudah, then she stopped giving birth. (29:35)

And Rachel took the teraphim and put them into the camel’s pack-saddle and sat upon them. (31:34)

“And he dreamt, and behold a ladder was set earthward… and behold angels of G-d were ascending and descending on it.” (28:12)

“And I will return to my father’s home in peace; there Hashem will be my G-d.” (28:21)

“And in the morning, (he saw) she was Leah.” (29:25)

“And he (Yaakov) also loved Rachel, more than Leah.” (29:30)

YEARS

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