Divrei Torah Vayetzei
Torah Table of Contents
The Walls Have Ears, Imrei Shaul Ladders of Ascent and Descent, Divrei Yisroel Chodesh Kislev, Yaakov Avinu and Chanuka Parshas Vayetzei, From Reb Motti Rosen z"l
based on a ma'amar found in sefer Imrei Shaul, Parshas Vayeilach
"Yaakov sent and summoned Rachel and Leah to the field, to his flock" [Breishis, 31:4]
While in Warsaw, Rebbe Yechezkel of Kuzmir Zt"l was once visited by a representative of his colleague, Rebbe Yitzchak of Vorke Zt"l. Together these Rabbeim were actively involved in many of the public affairs amidst the Jewish community of Poland. As the visitor was exiting the Rebbe's residence, the Rebbe suddenly appeared by the door of his study and called out to the visitor to tell the Vorker Rebbe, the information should be kept "Sod, Sod (secret, secret)." The seemingly strange phraseology "Sod, Sod" amazed all the Chassidim present. After much inquiry amongst one another, the Chassidim were unable to find any reasonable explanation for the Rebbe's words. A group of the elderly distinguished Chassidim therefore decided to ask the Rebbe to clarify the matter.
The Rebbe explained, our Sages tell us, "When discussing confidential matters, one shall only converse in the fields, for the walls have ears" (Brachos 8a). Our verse [above] says, "Yaakov sent and summoned Rachel and Leah to the field, to his flock." The phrase "to his flock" seems superfluous. The explanation is that Yaakov did not want Lavan to know that he was planning something secret. If he had summoned Rachel and Leah to the field to speak privately, Lavan's curiosity would have been aroused. It would have been only a matter of time until Lavan would have discovered Yaakov's plan of escape. This explains why Yaakov summoned them to his flock - as if to consult with them about shearing the sheep or other such matters - to keep the secret a secret.
Similarly, if it is known to the public that the Vorker Rebbe and I share some confidential information, people will start inquiring and seeking for hints, slowly but surely uncovering the secret with bits and pieces of information. I therefore told the Vorker Rebbe's messenger to keep the secret a secret. The fact that there is something confidential between us shall also be kept discreet.
Translated by Reb Shlomo Gelbtuch, of Brooklyn a Modzitzer Chassid
Based on the Divrei Yisroel
"Vayachalom, V'hinei Sulam Mutzav Artza, V'Rosho Magiya Hashamayma; V'Hinei Malachei Elokim Olim V'Yordim Bo... And [Yaakov] dreamed, and he saw a Ladder set up on the earth, and it's top reached the Heavens, and there were Angels of Hashem ascending and descending it." (Breishis 28:12)
What is the nature of this Ladder that Yaakov sees in his prophetic dream? What does it represent, and what is it's message for posterity? The Divrei Yisroel gives us a penetrating insight that shows how this Ladder in ]fact hints at some of the deepest tenets of our Faith.
Our pasuk is hinting at a number of issues, as mentioned before. Firstly, the Divrei Yisroel quotes the famous explanation from the Ba'al HaTurim - that "sulam" [spelled fully, with a vav] has the same gematriya (numerical) value as "mamon" - money. We say in Tehillim, relating to our vision of worldly endeavors - "Hashamayim Shamayim LaShem, V'ha'aretz Nosan L'Vnei Adam - the Heavens are for Hashem, and the Earth is for Mankind [to manage, use, deal with]" - our domain of activity is clearly this World. (But not only in this world. When we use money properly, it allows us to do chessed for others, which has important ramifications in this world and the next.)
The Gomorra in Meseches Nida (70b) advises, "what should one do to become wealthy? Carry out your business affairs, negotiations and trading faithfully/honestly. Then seek the Mercy of Hashem, who is the ultimate "owner" of all wealth to begin with." For one of these 2 without the other simply isn't enough. Thus, "money", or more precisely, business/financial activity to earn a livelihood, in both our hands, and Hashem's Hands - we need to be active, and also to seek Divine Mercy/Assistance. One or the other alone is not enough. This is indeed a "ladder" that is firmly rooted in the ground "Aretz", whose top reaches the Heavens - it links both our and Hashem's Domains. We need to climb "from the ground up", and Hashem Graces us with His Assistance from Above. (Angels [malachim] are in fact Messengers to and from Hashem. When one does a mitzvah, we say he has created an angel - a message to Hashem that we're meeting our side of the "deal". We also are familiar with Angels that are messengers from Hashem - such as the 3 who visited Avraham Avinu, bearing news. ) So money, signifying worldly endeavors, must be rooted in this world (our efforts), as well as rooted above (seeking Hashem's Mercy). It too is a "full duplex" ladder of messages. The land-based side is given to us to manage, (, V'ha'aretz Nosan L'Vnei Adam), and the Heavenly side to Hashem (Hashamayim Shamayim LaShem).
The Divrei Yisroel continues on a different, but parallel vein:
The Medrash and the Ba'al Haturim also point out that sulam, without a vav, has the same gematriya as the word "Sinai", the mountain on which the Torah was given. So sulam also hints at/represents the Torah. The Torah is clearly a "Ladder", based firmly in this world, but whose top reaches the Heavens - it links both our and Hashem's Domains. And certainly, we seek to climb this Ladder as high as we can possibly go. But what is the descending part?
The answer shows how critical it is to not only amass Torah knowledge, but also the Torah's value system. The Divrei Yisroel reminds us of the oft-quoted statement that Torah must be learned with "Dchila U'rechima" - both Fear and Love of Hashem. It's not just an intellectual exercise. Torah that is lacking in both Fear and Love of Hashem never "takes off", it never starts to really ascend the Ladder to draw the learner closer to Hashem. The key to attaining this careful balance of Fear and Love of Hashem is to be Humble. Haughtiness leads the learner to think he is "above" others, possibly even above Hashem. Eventually, even the haughty come crashing down. Thus, we see how the Torah is a Ladder that lets the Humble rise to the loftiest of heights, while it brings the haughty down.
And then, the Divrei Yisroel adds a third Ladder to our pasuk.
Sulam is also Tefilla (prayer). The Ba'al HaTurim adds that Sulam is the same gematriya as Kol - the voice of Tefilla. The prayers of Tzaddikim are indeed the ladder on which the Angels (Messengers of Hashem) ascend/descend (similar to the idea that "Tzaddik Gozer V'Hakadosh Baruch Hu Mekayem - the Tzaddik Implores/Prays, and Hashem Accedes to his Prayers. And we always refer our prayers as "rising up to Heaven", and Hashem's Response "coming down".)
Finally, we see that our Ladder is in fact three - Torah, Tefilla and Parnassa/Money. In Pirkei Avos, we learn that these three are the basis for our maintenance of the entire World - "The world stands on three pillars - Torah, Avoda and Gemillus Chassadim." The Torah pillar is obvious. Avoda is of course Tefilla/Prayer, which is called Avoda ShebaLev - Divine Service of/from the Heart. Gemillus Chassadim - doing generous/charitable acts for others is directly linked to Parnassa (worldly endeavors). Each one is a Ladder, firmly footed in this world (indeed, pillars of this world's existence), and whose top reaches the very Heavens.
Translated by Reb Eliezer Weger of Rechovot, a Modzitzer Chasid.
excerpted from and based on ma'amarim of the Modzitzer Rebbe Shlita
"Vayetzei Yaakov miBe'er Sheva vayelech Charana - Yaakov went out from Be'er Sheva and went towards Charan" [Bereishis, 28:10].
The name Yaakov represents each and every Jew. The name Yisrael, especially, signifies each Jew's connection to the Torah, since the holy sefarim teach us that "Yisrael" is an acronym for "Yesh shishim riboh osios laTorah - the Torah has 600,000 letters." These 600,000 letters correspond to the 600,000 primary Jewish souls [this was the number of adult males who left Egypt during the Exodus, and received the Torah at Mount Sinai]. From here we see that a Jew is worthy to be called Yisrael as long as he's committed to the Torah.
Thus "Vayetzei Yaakov" - one who goes out and leaves behind the name Yaakov, "from Be'er Sheva" - does so by severing his connection to Be'er Sheva, an appellation for the Torah. One explanation of this is that Be'er Sheva means, "the well of the oath." The Torah is compared to a wellspring. The oath is as the Gemara [Nidda 30b] relates, that at conception a person's soul is forsworn, "Be a tzaddik [righteous one] and don't be a rasha [wicked]. " The result of this is - "vayelech Charana." By forsaking the Torah and violating the oath he took in the womb, a person meets up with "charon af", the anger of Hashem.
An important principle in serving Hashem is to know that a person's ups and downs in this area is a direct result of the desire and will that preceded it. We see this in the lives of Yaakov and his twin brother Esav, who already in their mother's womb had clear desires - Yaakov's for Torah, and Esav's for idolatry. Their inclinations in the womb set the course for their later actions. The Rebbe Shlita explains that even though Esav did not sin immediately with idolatry, but his desire to go there attracted the yetzer hara [evil inclination] to him. Similarly, Yaakov's desire for Torah in his mother's womb caused him to cling to Hashem afterwards, and to fulfill his mitzvos.
Thus one can encounter Hashem's anger just by leaving the Torah, for it shows the direction in which he is headed. This also explains why the verse doesn't say, "vayelech l'Charan" [which is the usual way] but "vayelech Charana", both meaning "he went to Charan." The sefarim tell us that the letter "lamed" indicates "limud", the study and learning of Torah. Since we are referring to a person who has left the Torah, the "lamed" is dropped and replaced by the "heh" at the end of the word "Charana."
Rosh Chodesh is epitomized by Yaakov Avinu. This is especially so for the month of Kislev, as Tishrei corresponds to Avraham Avinu, Cheshvan to Yitzchak Avinu and Kislev to Yaakov. In the blessing for Kiddush Levana [sanctification of the New Moon] we say, "and to the moon He said that it should renew itself as a crown of splendor for those borne [by Him] from the womb, those who are destined to renew themselves like it..." This refers to both the Jewish People and to Yaakov Avinu, who was prepared to serve Hashem even from within the womb.
As explained above, a person's inclinations within the womb can indicate his actions which follow. However, not all is absolutely predetermined. Hashem's gift of Rosh Chodesh indicates that renewal is possible, that one can begin anew. Just as the new month leaves the past behind and opens the future with a newness and a beginning that was hitherto unknown, so it is with a person's avodas Hashem [Divine service]. One has to know that what was in the past is finished and he can begin serving Hashem anew.
Our mystical tradition tells us that each month relates to a different permutation of the four-lettered Name of Hashem, which in turn relates to a verse in the Torah. The Name associated with Kislev is "Vav-Yud-Heh-Heh", related to the verse, "Vaya'ar yoshev ha'aretz haCana'ani - and the Canaanite inhabitants of the land saw", referring to the funeral of Yaakov Avinu [Bereishis, 50:11].
Generally, we are advised to do mitzvos modestly, "Bhatznea leches". The Rebbe Shlita points out that this doesn't mean to hibernate in the mountains or the forest, but to act modestly "bsoch hayishuv" - in the middle of town. However, there are times when we are bidden to "take to the streets," to do mitzvos publicly and openly. One of them is in the realm of chinuch, initiation of something towards its ultimate use. This is closely aligned with Kiddush Hashem, the public sanctification of Hashem's Name. Both chinuch and Kiddush Hashem involve sanctification and a passage from a state of tumah [spiritual impurity] to tahara [purity].
The first two months of the year correspond to the first two Batei Mikdash, Holy Temples. Kislev corresponds to the Third Temple, may it be built speedily in our days. Since Chanuka - the celebration of the inauguration of the Temple and its purification takes place in Kislev, the verse cited above is fitting.
Finally, on Chanuka we make the blessing, "She'asa nissim lavoseinu - Who performed miracles for our fathers." The Rebbe Shlita asks, on the first day of Chanuka, the only miracle was the finding of the vial of pure oil. [That the oil lasted beyond a day was not a miracle on the first day]. So if there was only one miracle, how can we make a blessing for "miracles" in the plural?
The fact that the Greeks did not find the vial and openly defile it, but on the contrary, we found it and performed the mitzva publicly - this is the double miracle, which enables us to bless "Who performed miracles" in the plural. May this month of Kislev be one of Light for us.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
What does Hashem Elokecha ask from you, but to fear Hashem Elokecha and to walk in His ways? (Dvorim, 10:13)
A Dvar Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
"VaAnochi Lo Yadati" (Perek 28:16). The Chumash tells us that when Yaakov left his father's house in Beer Sheva, he spent the first night "BaMakom", in the place. Rashi says that this place was Har Hamoriah.
As Yaakov slept that night, he dreamt of a ladder with Malachim on one side going up and Malachim on the other side coming down. As the dream continues Hashem appears to Yaakov and tells him that the land on which he walks will be given to his children and that Hashem will always be with him. When Yaakov wakes up he realizes what a holy place this is and says "Anochi Lo Yadati", I did not know this was a Holy spot, had I known I would not have slept here.
In the Sefer the Yisah Bracha, Reb Shaul, the Moditzer Rebbe, explains that the words "Anochi" and "Lo" are remazim to the Aseret Hadibros. "Anochi" is a remez to "Anochi Hashem Elokecha" and the word "Lo" is a remez to "Lo Yiheye Lecha Elohim Acharim." The Medrash Rabbah tells us that the word "Soolam", ladder, is gematria Sinai. One can then say that this whole incident, the dream with the ladder and Hashem appearing to Yaakov is a remez to Kabalas HaTorah.
"Soolam" is also gematria "Chesed" and "Din". The word "Anochi" is a remez to Chesed. We know that the name Hashem is a name of Chesed. The word "Lo" is a remez to Din - You shall not have any other Gods, is Din.
Avraham Avinu lived his life in the pursuit of Chesed. Yitzchak Avinu lived his life in the pursuit of Din. Yaakov spent his whole life working to combine both Din and Chesed into one. The words "Vanochi Lo Yadati" are gematria Torah. When we are able to understand and live a life that combines both Din and Chesed, then we have will have truly been Mekabel the Torah that was given to us on Har Sinai.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
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