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Vaeitzei And Yaakov went out from Be'er Sheva and went towards Charan The words and "he went out from" implies that he left behind a void. As Rashi explains, the departure of a tzaddik leaves an imprint and a void. The question therefore arises, Avrohom also left his father's house. Yet in recounting Avrohom's departure the Torah does not imply that a void was left behind rather it uses the word vayelach - and he went. Why not "and he went out from" as with Ya'akov? Answers the Chasam Sofer: When Ya'akov left the home of Yitzchak and Rivkah, his departure and absence were keenly felt, because they recognised and valued his greatness and splendid character. On the other hand, when Avrohom departed, he left an environment of idolaters who did not appreciate his outstanding qualities. As a result they did not sense that "the splendour and radiance of their town had departed with him," and the words "and he went out from" would therefore be inappropriate. And he reached a certain place (Gen. 28:11) Our Sages relate that as soon as Yaakov decided to return, a miracle occurred and he was immediately transported on his way. We learn from this that whenever a person sincerely decides to do teshuva, to return to G-d with a humble heart, he is immediately assisted from Above. "Open up for Me a breach the size of a needle's eye, and I will open for you an opening the size of a great hall." (Michtav Me'Eliahu) And he took one of the stones of the place, and put it under his head (Gen. 28:11) Why didn't Jacob choose something softer to use as a pillow? Said he: "A stone of Eretz Yisrael is more precious than all the pillows and cushions I will ever use in the Diaspora." (Otzar Chaim) And he dreamed, and behold, a ladder set up on the earth, and the top of it reached to heaven The numerical value of the Hebrew word "sulam" (ladder) is the equivalent of both "mamon" (wealth) and "oni" (poverty), to teach us that a person's financial status is likened to a ladder, enabling one to experience both ups and downs in life : G-d "humbles the proud and raises the humble."(Baal Shem Tov) Surely G-d is present in this place, and I knew it not (Gen. 28:16) How could Jacob not have known that G-d was present? We need to understand this statement in the context it was uttered. Jacob was coming directly from the Holy Land, where he had spent 14 years studying in the yeshiva of Shem and Eber. As a result, he had mistakenly concluded that a Jew can serve G-d only through Torah study. Now, however, he realised that a Jew can serve G-d even while he is sleeping, provided it is done for the sake of Heaven. (Otzar Chaim) And Leah conceived and bore a son, and she called his name Reuven, for she said: Surely, G-d has looked at my affliction, because now my husband will love me (Gen. 29:32) Our sacred writings compare the relationship between G-d and Israel to that between a husband and wife. In the time of galut (exile), the "wife" suffers from spiritual poverty and deprivation. We are exiled from our land and our Holy Temple is destroyed. The special love between the Jewish people and G-d seems to be concealed and is not fully expressed in the open. Yet even during such difficult times, when the Jewish people remains faithful to G-d, this special love can still be evoked. When G-d sees that Jews continue to observe Torah and mitzvot in spite of affliction, His love for them is fully restored, a love that will ultimately be manifested through the full and speedy Redemption. (Likutei Sichot) Lo, the day is yet long; it is not the time to gather the cattle (Gen. 29:7) "The day is yet long"-the great and powerful Day of the L-rd is approaching; "it is not the time to gather the cattle"-there's no time to waste accumulating possessions in this temporal world, as every moment is precious. |
