Vayeitzei – Page 13 – Peninim on the Torah

“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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Rabbi L. Scheinbaum In Vayeitzei, 5753

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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Rabbi L. Scheinbaum In Vayeitzei, 5752

“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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Rabbi L. Scheinbaum In Vayeitzei, 5752

“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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Rabbi L. Scheinbaum In Vayeitzei, 5752

“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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Rabbi L. Scheinbaum In Vayeitzei, 5752

“And Yaakov’s anger was kindled against Lavan.” – “And Yaakov was angry and he argued with Lavan.” (31:36)

The Chidushei HaRim notes that the traits of anger and indignation are mentioned solely in regard to Yaakov. The Torah does not apply this concept to the other two Patriarchs. He describes Yaakov as the Patriarch who excelled in the attribute of emes (truth), serving as the paradigm of “truth for truth’s sake” – the essence of truth. He was therefore the only one who appropriately exhibited anger and indignation. These are emotions which emanate from a source untainted by any form of self-serving interests. Horav Shimon Schwab Shlita explains that when the deceitful Lavan kissed his children and grandchildren…

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Rabbi L. Scheinbaum In Vayeitzei, 5752

“And now that you have gone away because of your great longing for your father’s home, why have you stolen my gods?” (31:30)

In his final confrontation with Yaakov, Lavan does not blame his son-in-law for taking his family and possessions to his father’s land. His sole unanswerable indictment was, “If you yearned so much to return to your father’s home, go, but why did you steal my gods?” Lavan’s accusation is a condemnation of all those who feel that a Jew’s distinctiveness is dependent upon where he lives. What difference does it make if one lives in America or in Eretz Yisrael, if he does not accept Hashem as the Creator and Ruler of the world? If our own synagogues resemble churches,…

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Rabbi L. Scheinbaum In Vayeitzei, 5751

“And he took from the stones of the place and put it under his head.” (28:11)

“All those stones were from the stones of the Altar. This refers to the Altar upon which his father Yitzchok was bound as a sacrifice to Hashem.” (Pirkei D’R’ Eliezer 35) This Midrash pinpoints the problem facing Jewish youth as they struggle for spiritual survival in today’s society. It is very hard for a child to battle alone against skepticism and apathy unless he knows that his father before him laid his head on the same stone, sacrificed and triumphed for the very same ideals. Furthermore, Chazal in Midrash Rabba comment along the same lines, that when Yaakov rested his…

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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)

“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)

“And Yaakov’s anger was kindled against Lavan.” – “And Yaakov was angry and he argued with Lavan.” (31:36)

“And now that you have gone away because of your great longing for your father’s home, why have you stolen my gods?” (31:30)

“And he took from the stones of the place and put it under his head.” (28:11)

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