5774

הפעם אודה את ד'

This time I will give thanks. (29:35)

Rashi explains that Leah Imeinu’s present expression of gratitude coincided with the birth of her fourth son, Yehudah, because she now realized that she had received more than her equal share. Since Yaakov Avinu had four wives and was destined to have twelve sons, each wife would be expected to have three sons. With the fourth son, Leah had taken more than her share. In the Talmud Berachos 7b, Chazal make what seems to be an enigmatic statement. “From the time that Hashem created the world, no one had come forth and thanked Hashem until Leah came along and offered…

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וישא את קולו ויבך

Rabbi L. Scheinbaum In Vayeitzei, 5774

And he raised his voice and wept. (29:11)

Horav Yaakov Galinsky, Shlita, relates that he once visited the Steipler Gaon, Horav Yaakov Kanievsky, zl, and the Gaon’s countenance was illuminated. The Steipler was the essence of Torah, and, undoubtedly, this was Torah related – which it was. “Sit down; I want to share a chiddush, original thought, with you. When Avraham Avinu sent Eliezer to seek a wife for Yitzchak, he did not send him empty handed. The Torah details the wealth of gifts that Eliezer brought with him to ‘seal the deal.’ Clearly, Yitzchak Avinu sent his son with no less. Yet Yaakov Avinu bemoaned the fact…

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וידר יעקב נדר לאמר אם יהיה אלקים עמדי... והאבן הזאת אשר שמתי מצבה יהיה בית אלקים וכל אשר תתן לי עשר אעשרנו לך

Rabbi L. Scheinbaum In Vayeitzei, 5774

Then Yaakov took a vow, saying if G-d will be with me… Then this stone which I set as a pillar shall become a house of G-d, and whatever You will give me, I shall surely tithe it to You. (28:20,22)

In Hilchos Arachin (6:32,33), the Rambam writes: “It appears to me that whereas one cannot consecrate something which has not yet appeared in the world (is not yet in existence); if he were, however, to state, ‘I take it upon myself to consecrate this object’ (which is not yet in existence), he must carry out his vow and consecrate the object when it appears in the world. For instance, if one were to say, ‘I will give the fruits of this field (which are not yet here) to poor people, he must give those fruits to the poor when they…

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ויחלם והנה סולם מוצב ארצה וראשו מגיע השמימה. והנה מלאכי אלקים עלים וירדים בו. והנה ד' נצב עליו.

Rabbi L. Scheinbaum In Vayeitzei, 5774

He dreamt, and behold! A ladder set up toward earth, and the top of it reached to Heaven, and behold! Angels of G-d ascending and descending against it. And behold! G-d stood beside him. (28:12,13)

Yaakov Avinu set the tone and established the standards for our nation. The principles by which we live as a people were set forth by the Patriarch as he journeyed from Beer-Sheva to Charan. Yaakov gives us our name and destiny, as we are called Bnei Yisrael. Avraham Avinu was instructed to “go for yourself,” lech lecha, uproot yourself and your family, and leave for a destination unknown. He did so as a successful baal ha’bayis, householder, with a wife and retinue of servants and wealth. Yaakov did not leave because he was so commanded by Hashem; rather, the Almighty…

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ויצא יעקב מבאר שבע וילך חרנה

Rabbi L. Scheinbaum In Vayeitzei, 5774

Yaakov departed from Beer-Sheva and went toward Charan. (28:10)

In the previous parsha, we read that Yaakov Avinu incurred the implacable wrath of his brother, Eisav, because he appropriated the blessings. Eisav was quite upset, and he swore to kill Yaakov in the proper place and time. This parsha begins with Yaakov leaving home on his way to seek a wife at his Uncle Lavan’s house. Between the time that Yaakov received instructions from his parents concerning leaving home for Charan, and the actual commencement of his journey, the Torah interrupts the story by informing us that, when Eisav saw that his father disapproved of Canaanite women, he decided…

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ויצא יעקב מבאר שבע

Rabbi L. Scheinbaum In Vayeitzei, 5774

And Yaakov departed from Beer-Sheva. (28:10)

Rashi notes the Torah’s emphasis on Yaakov Avinu’s departure from Beer-Sheva, when it needed only to have written where he was going. A departure on its own merit is not notable; it is where one is going that should be indicated. He explains that the Torah teaches us that the departure of a righteous person makes an impression. His departure leaves a vacuum within the community in which he has resided, for, at the time that a righteous person is in a city, he is its magnificence; he is its splendor; he is its grandeur. Once he departs from that…

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YEARS

הפעם אודה את ד'

This time I will give thanks. (29:35)

וישא את קולו ויבך

And he raised his voice and wept. (29:11)

וידר יעקב נדר לאמר אם יהיה אלקים עמדי... והאבן הזאת אשר שמתי מצבה יהיה בית אלקים וכל אשר תתן לי עשר אעשרנו לך

Then Yaakov took a vow, saying if G-d will be with me… Then this stone which I set as a pillar shall become a house of G-d, and whatever You will give me, I shall surely tithe it to You. (28:20,22)

ויחלם והנה סולם מוצב ארצה וראשו מגיע השמימה. והנה מלאכי אלקים עלים וירדים בו. והנה ד' נצב עליו.

He dreamt, and behold! A ladder set up toward earth, and the top of it reached to Heaven, and behold! Angels of G-d ascending and descending against it. And behold! G-d stood beside him. (28:12,13)

ויצא יעקב מבאר שבע וילך חרנה

Yaakov departed from Beer-Sheva and went toward Charan. (28:10)

ויצא יעקב מבאר שבע

And Yaakov departed from Beer-Sheva. (28:10)

BOOK OF BEREISHIS

BOOK OF SHEMOS

BOOK OF VAYIKRAH

BOOK OF BAMIDBAR

BOOK OF DEVARIM

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