Parashat Vayeitzei

"And Yaakov made a vow saying: If Hashem will be with me and guard me along the way which I am going ..." (28:20)

The Chofetz Chayim zt"l said: "I heard about a righteous individual who before speaking to people about mundane matters would first plead before Hashem that He guard him from Lashon Horo. In fact this is an open verse written by Yaakov Ovinu. The verse says 'and guard me' and the Sages tell us (Midrash Rabbo) that the verse includes Yaakov's prayer that he be guarded from speaking Lashon Horo. Yaakov felt a need to ask this because he was travelling to live with Lovon, the source of craftiness and trickery and Yaakov was afraid that he might learn from Lovon's ways. That is why Yaakov said 'on the way which I am going'. While he was immersed in holiness in the study hall of Sheim & Eiver he didn't require special assistance in this area, but in Lovon's house it was necessary." The Chofetz Chayim ended "People like us need to ask this of Hashem all the time." (Chofetz Chayim in Z'chor L'Miryom)

Yaakov says, if Hashem will fulfill all his requests, "... I will surely give tithes to You". (28:22)

One should give tithes to Hashem from everything that Hashem grants him, even from one's intellectual abilities. Rav Moshe Sternbuch shlito writes: "I heard from my mentor HaGaon HaRav Moshe Schneider zt"l that he conducted his yeshiva in this fashion in that the bochurim (Torah students) gave up an hour of their day to help others to succeed in their learning. This hour was given the appellation 'Avodas HaKodesh' (Holy Service). I also saw a quote from HaGaon HaRav Shimon Shkop zt"l that just as tz'doko (charity) brings one the blessing of added wealth so does charity of one's spiritual gifts, one's intellect and knowledge bring the blessing of added spiritual wealth and abilities. I heard from many bochurim who were not succeeding in their learning, who davened also for Heavenly help and still were not successful. When they dedicated a short time to help weaker bochurim in their studies, they merited blessing and success. (Taam VoDaas. This is also quoted from HaGaon HaRav Moshe Feinstein zt"l in the biography about him.)

When Yaakov saw Lovon's sheep being brought in for watering somewhat early and the shepherds just idling about, he told the shepherds "But it is still in middle of the day ... water the sheep and go on grazing." (29:7)

Rashi says that he rebuked them because they were being payed by the day and were therefore being dishonest with their employers. Is it not a wonder that a stranger appears in town and starts telling everybody what to do? Not only that, but they listen to him and instead of sending him packing for his insolence they start excusing themselves?

Perhaps the reason is because when Yaakov started off his piece he said "My brethren, from where do you hail?" Since he expressed himself in such terms of love and brotherhood, they understood that he is only interested in their welfare and accepted his ideas. Rebuke that comes from the deepest depths of one's heart is accepted immediately. (The Ponevezher Rav zt"l)

"And Yaakov served seven years for Rochel. But he loved her so much, it seemed like no more than a few days." (29:20)

The HaGahos Mordechai (beginning of Tractate K'suvos) says that an engaged couple should not have long engagements and should not see each other so often before their wedding because there is worry that since they will be so familiar with each other, they will come to be also so familiar with all their shortcomings (many of which are not serious and married couples can handle, but since they are only engaged there is concern) that they will end up disliking each other. Regarding Yaakov however, although Yaakov was living in the same area as Rochel for so long his familiarity with her shortcomings was as if he had seen her only briefly. This was because he did not see in her any imperfection at all for she was the consummate righteous woman. (MaHaril Diskin zt"l)

"And Yaakov went on his way home and angels of Hashem met him and were impressed by him." (32:2)

Only when Yaakov was finally on the road, free from contact with Lovon and his ilk, did the angels meet him. (HaGaon HaRav Eliyohu Meir Bloch zt"l, quoted by MiShulchon Govoa) [See Rav Hirsch zt"l for an explanation as to why he translates the verse as he has above.]

"And Yaakov said when he saw the angels: This is Hashem's camp ..." (32:3)

Yaakov was the only one who saw the angels. Therefore, "when he saw them" he made an observation and informed everyone else "this is Hashem's camp". (Rav Yosef Feimer zt"l of Slutzk, quoted by MiShulchon Govoa)

Thoughts for Shabbos
(by Rabbi Moshe Friedman)

Yaakov made a vow. "If Hashem will be with me, " he said, "if He will protect me on the journey that I am taking, if He gives me bread to eat and clothing to wear, and if I return in peace to my father's house, Hashem should be to me for Elokim. (28:20, 21)

Yaakov made the above vow shortly after awakening from a momentous sleep in which Hashem revealed to him a detailed picture of Klal Yisroel's endurance and resilience throughout its history.

At the end of the prophecy (1) which was similar to Avrohom's vision (B'ris Bein HaB'sorim, Hashem said to Yaakov "and behold I am with you and will protect you wherever you go and will bring you back to this land. For I will not leave you until I have done that which I have spoken to you". Rashi adds "that which I promised to Avrohom concerning his descendants."

M'forshim are quick to point out that it is inconceivable to imagine Yaakov doubting the word of Hashem. (2) They cite the gemora which depicts him as being incessantly in fear of sinning which would make him unworthy, thereby negating the previous promises. We may now ask, what did Yaakov hope to accomplish with this vow? How did he expect this conditional vow to aid him from faltering in the trying years ahead? Furthermore, following Avrohom's comparable revelation and promises for his descendants, (3) we do not detect any concern on Avrohom's part. Why then did Yaakov, who was cognizant of the past, choose to act differently than did his grandfather whom he always tried to emulate?

The slight variations in the two promises will illustrate that contained therein are two distinct messages. The assurances Hashem gave Avrohom concerned the eternal existence of his descendants but, did not include Avrohom in the process, whereas the promise given to Yaakov made him an integral part of the prophetic vision. "I am with you" "I will protect you..." "I will return you..." "Which I have spoken to you ..." Therefore, Yaakov understood quite clearly that his conduct and performance affected his children's survival and ultimate successes.

The Talmud tells us (4) that Rav Chanina ben Dosa was walking when it started to rain. He exclaimed, "Ribbono Shel Olam, the whole world is comfortable while Chanina is in distress." It then stopped raining. When he arrived home he said, "the entire world is distressed while Chanina is comfortable." It began to rain again. Since Rav Chanina stressed the fact that others were content it would appear that this contributed to his being upset. This is a grave indictment for a chosid of his calibre. The Gemora, in a statement a bit further on, adds to the difficulty at hand. Each day a voice from heaven announces, the entire world is nourished because of Chanina my son and for Chanina my son a small measure of carob is enough to sustain him for the week. How could Rav Chanina, who lived on the brink of starvation, be upset by some rain? The great maggid, Rav Dov Ber of Mezeritch zt"l reconciles this issue. Rav Chanina was the tzaddik in whose merit all sustenance flowed to this world. He was the funnel, as it were, channeling the brocho from above. When Rav Chanina said the whole world is comfortable, he was implying that it is a result of his intervention. He meant to say, perhaps if I am distressed this will cause a deficiency in brocho. Although he barely had what to eat, does not suggest that he was unhappy. On the contrary, tzaddikim prefer to make do with little. (5) M'forshim also say that it was his self-deprivation which enabled others to benefit and flourish.

Yaakov, the synthesis of Avrohom and Yitzchok's characteristics of kindness and judgment, became a new entity called mercy. Kabbalists refer to kindness as "the right" and judgment as "the left". For mercy to evolve it is necessary to bend, be it ever slightly, towards kindness. This is like an arbitrator who must lean to one position for a compromise to be reached. (6)

At times it is necessary to direct the right to consent with the left, (7) thus limiting kindness. Yaakov, who symbolized mercy combining both extremes in perfect harmony, used these characteristics with extreme finesse. In regard to others he influenced judgment to correspond with kindness; while for himself he sought only the absolute minimum, as did Rav Chanina. Thus the right gave way to the left and kindness diminished. This may also be a reason why tzaddikim desire to be governed by judgment in order that they may be the conduit for brocho.

Yaakov, who personified this quality, specified in his vow "If Elokim will be with me" "and Hashem should be to me for Elokim." Note that he used the term Elokim, representing judgment, only when referring to himself as he was the funnel through which kindness, mercy and all the blessings descended to this world. This gave him complete nachas and happiness. (9) He therefore stipulated that Hashem's promise only include the essentials for existence such as bread to eat and an article of clothing (in the singular) to wear. We can now comprehend the unique final words of his vow " Hashem should be to me for Elokim". Chazal say the word, "should be" denotes simcha. When Hashem, which represents kindness and mercy, will agree that Elokim, meaning judgment, take precedence with regard to me personally, then I will be glad for I know that this will benefit and provide abundantly for future generations.

Footnotes

(1) See Ramban (B'reishis 25:12) s.v. "V'hinei Sulom".
(2) See Ramban on verse "If Hashem will be with me".
(3) B'reishis 15:18.
(4) Tractate Taanis 24b.
(5) Sefer Ohr Torah Parshas B'chukosai.
(6) As Rav Moshe Cordevero zt"l explains in Sefer Pardes, Gate of Substance and Conduct.
(7) See Ohr HaChayim.
(8) Tractate M'gillo 10b