Tidbits of Vayetzei
by Mr. Arthur Poleyeff – Principal for General Studies
This week's Parsha is chock full of numbers and activity. For a mathematician, it is a delight. When Yaakov is tired and needs a pillow, he takes a bunch of rocks and puts them under his head. How many rocks did he use? Rabi Yehuda says there were twelve, alluding to the twelve Shevatim. Rabi Nechemya says there were three, a reference to the three basic tenets on which the world exists: Torah, Avoda, and Gemilut Chasadim.
Additionally, we learn from the words ˜Vayifga Bamakom Vayalen Sham" that Yaakov established Tefillat Arvit. There is an easy way to remember which of the Tefillot were established by the Avot. The second letter in each Av's name indicates the Tefilla he founded: Avraham has a Bet for Boker (Shacharit); Yitzchak has a Tzady for Tzohorayim (Mincha); Yaakov has an Ayin for Erev (Maariv). There is also a hint to the Tefillot in Shema. Shin is for Shacharit, Mem is for Mincha, and Ayin is for Maariv.
Elsewhere in the Parsha where numbers play a prominent role is in Pasuk 12 where the Torah talks about the ladder, or Sulam, in Yaakov's dream. In the Torah, the word Sulam is written without a Vav, and its Gematria is therefore 130, which is equivalent to Sinai (spelled Samech Yod Nun Yod). If one does a great deal of Gemilut Chasadim and has fine Ben Adam Lachavayro skills, he can ascend Sinai to receive the Torah. However, if, Chas Vishalom, a person is concerned only with himself, the Sulam may be written with a Vav, thereby having a Gematriah of 136, which is equal to Oni, poverty. Therefore, a ladder can be used to go up to receive the Torah or to descend to a level at which one is poor in his dedication to Hashem.
The final word of our Parsha lends itself to a nice Gematriah as well. Rashi says that the word Machanayim, camps, refers to the two camps of angels that traveled with Yaakov. The first camp of angels traveled with Yaakov outside of the boundaries of Eretz Yisrael while the second camp of angels traveled with Yaakov within the boundaries of Eretz Yisrael. The Gematriah of the word Machanayim is 148, the same as the number of Pesukim in Parshat Vayetzei.
Although these four insights on this week's Parsha may seem separate from each other, they are rather closely connected to each other. Using numbers and hints in the Torah in order to find a deeper meaning in the text is a skill that is valuable for one's understanding of the words of Hashem. The Gemara occasionally utilizes hints and numbers to clarify various Halachot and meanings of Pesukim. Therefore, when you encounter a Pasuk that contains numbers, try to discover an additional aspect of what the Torah is teaching.
The True Journeyman
by Willie Roth
This week's Parsha starts off with the Torah telling us, "Vayetzei Yaakov Mibe'er Sheva Vayelech Charana." Yaakov left his home in Be'er Sehva and went to Charan where Lavan lived. Rashi asks why it was necessary for the Torah to not only to mention that Yaakov left Be'er Sheva, but that he went to Charan as well? Wouldn't it have been enough for the Torah simply say that Yaakov went to Charan? Rashi answers that when a Tzadik leaves a town it leaves an impression upon that places as he is its pride and joy, and now he is taking that pride away from it. Therefore, when Yaakov left for Charan, he want not only going somewhere else, he was also leaving Be'er Sheva and taking his Tzidkut with him.
The Bais Halevi points out that when a person travels to another place it is for one of two reasons. Either he finds something wrong with his present location and wants to go to a better place, or because he has to go to a specific location. However, Yaakov left for both reasons. First, he had to leave Be'er Sheva because of the threat that Esav posed and he had to go to Charan because his father did not want him to marry from the Bnot Canaan. Consequently, the Torah uses this dual language.
Because Yaakov was not simply going to Charan, but leaving Be'er Sheva as well, and vice versa, he needed a place that would help him in this transition of lifestyles. Yaakov was fortunate enough two receive two such opportunities. First, he learned in the Yeshiva of Shem and Ever for 14 years in order to prepare mentally and spiritually for the outside world which he was not accustomed too, especially the rather tough situation he would find himself in while living with Lavan. However, Yaakov also had to be prepared physically for the new world he would encounter. Therefore, he slept that night on his journey at which point a new set of Malachim came down from Shamayim to protect him. Yet, while he was receiving this physical protection, Hashem also reassured him that he would receive the blessing of Avraham and Yitzchak that his children would take over Eretz Yisrael and that Hashem would watch over him. Now, Yaakov was prepared spiritually, physically, and emotionally to leave his parents' home and step into the surrounding society.
It is interesting to note that out of all places where Yaakov could have received this preparation, Har Habayit was the designated location. There is no other place in the world where a Jew can feel a greater sense of security and connection to Hashem. Hopefully, we will be able to feel that same sense of security that Yaakov felt.
Eliphaz's Problem
by Sam Reinstein
The Parsha begins with Yaakov leaving Be'er Sheva to travel to Charan in accordance with his parents' instructions. One of the reasons was Yitzchak's objection to the Canaanite women. Not wanting Yaakov to marry one of these women, as Esav had done, Yitzchak sent Yaakov to find a wife from Charan. When he reached Charan, Yaakov met Rivka's niece Rachel, whom he immediately kissed. Yet when they met, the Torah tells us, "Yaakov kissed Rachel, and he raised his voice and wept" (29:11). If Yaakov was so overjoyed to meet Rachel, why did he cry?
A number of reasons are given. Seforno explains that Yaakov was seventy-seven years old when he met Rachel, having left home at the age of sixty-three and spent fourteen years studying at the Yeshiva of Shem and Ever. Had he met his wife earlier, he would have had grown children by now. He realized that it is better for children to have a young, energetic father. This saddened him, and he cried.
Rashi provides two alternative reasons for Yaakov's distress. First, Yaakov saw, through Divine inspiration, that Rachel would not be buried with him in Mearat Hamachpelah. Unlike Seforno who maintains that Yaakov cried because of his past failure, Rashi indicates that he cried because of what would happen in the future.
Rashi's second explanation relates Yaakov's crying to what he was experiencing at that moment. Yaakov came to Rachel empty-handed, i.e., with no gifts for her, unlike when Eliezer had come to Rivka on behalf of Yitzchak with jewelry and precious stones that for her. Quoting the Midrash , Rashi explains why Yaakov did not follow his father's and grandfather's lead in bringing gifts for his bride. When Yaakov ran from his parents' home, he narrowly escaped Esav's anger. Esav sent his eldest son Eliphaz to pursue Yaakov and murder him. He told Eliphaz that by killing Yaakov, Eliphaz would be able to regain the first born right that Esav had sold to Yaakov. Eliphaz, who had learned from his father the critical importance of Kibud Av (honoring one's father), did not dare ignore Esav's command. Therefore, he pursued Yaakov and overtook him. However, he was unable to carry out his mission because of a moral dilemma. Since he had been raised in Yitzchak's household, an environment of Mitzvot and morals, he was not capable of committing murder. Because his father's directive was a direct violation of the Mitzvot he had learned, he asked Yaakov to advise him how to obey his father while still avoiding a grave sin. Yaakov taught him the principle of "Ani Chashuv Kimeit", a destitute man is considered to be like a dead man (Nedarim 64b). Accordingly, Eliphaz took all of Yaakov's belongings, causing Yaakov to be like a dead person. Thus, he was able to fulfill his father's wishes, since Yaakov could now be considered "dead." For this reason, Yaakov had no gifts for Rachel.
As Esav's son, Eliphaz had the evil characteristic of murder in his genes. However, because of his time in an environment with fine teachers such as Yitzchak, Rivka, and Yaakov to show him the correct path in life, he overcame his negative tendencies and did not murder Yaakov Avinu. Clearly, the importance of having good teachers in one's youth cannot be overstated.
Halacha of the Week After reciting Havdala on Motzaei Shabbat, one should mention our belief in the coming of Eliyahu Hanavi and Mashiach (Rama Orach Chaim 295:1). Eliyahu cannot arrive on Friday or Shabbat to announce the arrival of Mashiach, so we mention Eliyahu after Havdala because he is again able to come. Many in Israel have the practice to recite Rav Kook's poem Laad Chayah Bilvaveinu at this time. This poem expresses our hope and desire to return to Eretz Yisrael.
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