Overview of the Weekly
Reading: Vayetsey
To be read on 9 Kislev
5766 (Dec.10)
Torah: Genesis 28:10-32:3; Haftorah: Hosea
11:7-14:10 (because of 12:13 "And Yaakov fled to Aram...and served for
a wife... and kept sheep.")
Vayetseyis the 7th Reading out of 12 in Genesis and
7th overall, and 12th out of 54 in overall length.
On the way to Charan,
Yaacov stopped to sleep. He dreamt of a ladder standing on the ground
and reaching heavenward with angels ascending and descending. G-d told
Yaacov that He would give him the land upon which he slept. Yaacov was
awed by this vision and made the stone upon which he slept holy to G-d,
and renamed the area G-d's Temple. He vowed that if G-d would protect
him, he would dedicate his life to G-d and give Him a tenth of his possessions.
Yaacov continued his journey, and arrived at a well near Charan. Seeing
his cousin Rachel with her father's sheep, Yaacov lifted the heavy stone
atop the well for her, and returned with her to Lavan's house. He made
a deal to work for Lavan for seven years, and then marry Rachel. Lavan
deceived Yaacov and substituted his older daughter Leah. Lavan told
Yaacov that he could marry Rachel after the celebrations of the marriage
to Leah, but he would have to work another seven years. The Parsha relates
the birth of Yaacov's children through Leah, Rachel, and their handmaids
Bilha and Zilpah. Yaacov decides to leave with his family, but then
agreed to continue working for Lavan. Lavan and his sons became jealous
of Yaacov's wealth. After six years, G-d told Yaacov to return to his
birthplace. When they left, Rachel stole Lavan's idols. Lavan learned
that they had gone, and chased after them. He sought his idols, and
Yaacov, who did not know it was Rachel, said that whoever was found
with them would not live. Lavan and Yaacov made a treaty, with G-d as
witness.
FROM THE MASTERS OF
KABBALA (K:0766/Vayetsei)
From the holy
Zohar, teachings of Rabbi Shimon bar Yochai
(Z:0766/Vayetsei)
...Rabbi Shimon said: He left the [spiritual] realm of the Land
of Israel, [as the verse states,] "Jacob departed from Be'er-Sheva
and went..." to another domain [i.e. an unholy realm where divine
severity and wrath are manifested, see Yalkut Shimoni, Bereishit 28:119],
as is written, "and went toward Haran."
For the full article, click to the "Weekly Torah" section on
our KabbalaOnline
site.
* * * * *
From the holy Ari,
Rabbi Yitzchak Luria of Safed (A:0766/Vayetsei)
This is because Jacob had not yet reached this level during this
time, so these seven years were thus hidden from him. This is why Jacob
hated Leah - he had not yet reached her level.
For the full article, click to the "Weekly Torah" section on
our KabbalaOnline
site.
* * * * *
From Rabbi Chaim (ben
Moshe) Ibn Atar (S:0766/Vayetsei)
The Torah continues, "He took from the stones of that site."
This is analogous to the statement by Rabbi Shimon ben Lakish (Berachot
5) that a person should constantly strive to provoke his Good Inclination,
i.e. criticize himself by struggling against the Evil Inclination (Berachot
5). Should he fail to overcome his Evil Inclination, he should busy himself
with Torah study, as suggested by David in Psalms 4:5.
For the full article, click to the "Weekly Torah" section on
our KabbalaOnline
site.
FROM THE CHASSIDIC
REBBES (V:0766/Vayetsei)
"The land on which you lie, to you will I give it, and to your
seed." (28:13)
"G-d folded up the entire land of Israel beneath him."
[Rashi]
Unlike his forefathers, Jacob did not have to travel the length and
breadth of Israel in order to refine the sparks of holiness contained
in each location. Rather, when G-d "folded up the land beneath
him," he was able to refine all of them at once, in one place.
(The Baal Shem Tov)
"Jacob answered and said to Laban, 'What is my trespass? What
is my sin, that you have so hotly pursued after me?' " (31:36)
Jacob was disturbed by Laban's insistence on maintaining their relationship,
as he interpreted it as a reflection of his own behavior. He worried
that he might have committed a sin, for had he been completely innocent
of wrongdoing, a person like Laban would be uninterested in being his
friend.
(Der Torah Kval)
A
MYSTICAL CHASSIDIC DISCOURSE
from the Chabad
Master series, produced by Rabbi Yosef Marcus for
www.ascentofsafed.com and www.kabbalaonline.org
MOSHIACH THIS WEEK
(M:0766/Vayetsei)
"Ufaratzta (you shall break through; spread out) to the west
and to the east, to the north and to the south." (Gen. 28:14)
In our present days we have to serve G-d in a manner of ufaratzta, that
is, without any restrictions and limitations - in the sense of "You
shall love G-d .. with all your might" (Va'etchanan 6:5).
Thus we shall hasten the coming of Moshiach, a descendent of Peretz (the
son of Yehuda and King David's ancestor), of whom it is said, "The
poretz (the one who breaks through; i.e., the one who clears all obstacles
and barriers) is gone up before them." (Micha 2:13)
[Reprinted with permission from L'Chaim Magazine (www.lchaim.org).]
An
essay from Rabbi Shaul Yosef Leiter, director of Ascent
(for a free weekly email subscription, click
here) (W:0766/Vayetsei)
On the statement that Jacob left Beer Sheva in this week's Torah
portion, Vayeitzey (Gen. 28:10), Rashi explains that the departure of
a righteous person from a place makes an ostensibly negative impact there.
With the departure of the righteous person, "light turns (away),
glory turns (away)…".From personal experience each of us knows
that some places are more special than others. Rebbe Michil of Zlotshov
explains why from a Torah perspective.
On examining the above verse and its commentary, and especially considering
that the Torah is G-d's will and wisdom, why would the Torah present something
negative about Jacob leaving? Just say that Jacob arrived somewhere. Alternatively,
Jews have a strong tradition that when a righteous person leaves a place,
an eternal positive impression remains behind. Even if we are not on a
high enough level to experience it, it is possible to sense it if we try.
This is why, for instance, one sits "shiva" (the 7 day
ritual of mourning) in the home of the departed person, since that person's
energy is more present there and therefore consoles us.
If so, then how can we understand the verse and Rashi's commentary? Let
us try to understand Rashi in a different way - that when a righteous
person leaves a place he leaves a positive impression! The "light
turns [to the place], the glory turns [to the place]!" A place where
a righteous person lived is always filled with positive energy! We can
both sense this, as well as use it to help us grow.
Unfortunately, the opposite is also true; G-d creates a world where good
and bad appear balanced (Ecclesiastes 7:14). Just as the presence of a
righteous person in a place causes that place to be forever filled with
light, so a place where an evil person was present is forever filled with
darkness and impurity. We can sense that it is much harder to express
ourselves spiritually in a place that is (or was) filled with evil! It
could well be that bad thoughts and confusion are not a product of our
own minds but rather the influence of negative surrounding! There is a
strong hint to this in the teaching "Two that sit together and do
not have Torah between them, this is a place of evil doers, as the verse
says, 'Don't sit in a place of evil doers' (Psalms 1:1)" (Avot 3:2).
What does it mean, "…there is no Torah between them"? Let
it say, "who do not speak Torah."
Further, what proof does the verse from Ecclesiastes bring? Rather,
let us understand it as saying: When two people that are having trouble
saying Torah in a location that does not bring any positive spiritual
energy between them, this is proof that that place was once a setting
for evil doers. This is as the verse confirms, "Don't sit in a place
of evil doers!"
If this is unconditionally true, however, we should all avoid going to
certain places. Nevertheless, the Lubavitcher Rebbe sent his emissaries
all over the world, even to many places overridden with "evil"
behavior. Certainly with the power of a truly righteous person supporting
us, we can overcome any problems. Also, we understand that difficulties
are not always from within us, but rather a reflection of the place. If
we redouble our efforts, we can overcome these obstacles and instill new
positive energy wherever we go. Without question, this is the way to bring
Mashiach.
Shabbat Shalom - Shaul
P.S. Please also read my weekly Shabbat Law, below.)
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