5757

“And she conceived again and bore a son and she said ‘This time I thank Hahsem,’ therefore she called his name Yehudah.” (29:35)

The Talmud Brachos 7b comments that from the beginning of Creation there had never been a person who thanked Hashem until Leah. Leah was the originator of the “official” sense of gratitude one should express for the good Hahsem accords us. This does not seem consistent with the text in Parashas Chayei Sarah (4:52), where we note that upon securing Rivkah as a mate for Yitzchak, Eliezer bowed down in recognition to Hashem for providing Rivkah for Yitzchak. Why do Chazal attribute the distinction to Leah of being the first to offer gratitude? Horav Meir Bergman, Shlita, distinguishes between bowing…

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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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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 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 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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YEARS

“And she conceived again and bore a son and she said ‘This time I thank Hahsem,’ therefore she called his name Yehudah.” (29:35)

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

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

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

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

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