Hamaayan / The Torah Spring Edited by Shlomo Katz Vayeitze "The Gate to the Heavens" Volume 25, No. 7 6 Kislev 5771 November 13, 2010 Sponsored by Dr. and Mrs. Robert Klein on the yarhrzeit of his mother Devorah bat Avraham a"h (Dorothy Jacobs Klein) Today's Learning: Tanach: Shmuel II 9-10 Mishnah: Shevi'it 2:1-2 Halachah: O.C. 567:2-568:1 Daf Yomi (Bavli): Zevachim 3 Seder Kodashim began on Friday Daf Yomi (Yerushalmi): Ma'aser Sheni 4 Rabbeinu Nissim z"l ("Ran"; Spain; 1290-1375) finds a number of lessons in this parashah, in which Yaakov leaves Eretz Yisrael and then returns to it, regarding the uniqueness of the Land. We read (28:12), "He dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! angels of Elokim were ascending and descending on it." If the verse is speaking of angels, one would have expected them to first descend from Heaven and only afterward to ascend. Rather, writes Ran, the verse is alluding to tzaddikim, for whom Eretz Yisrael is a unique place to grow in spirituality and rise heavenward. Why then does the verse also speak of descending? This teaches that no one rises all of the time, for life is a constant cycle of spiritual gains, followed by setbacks, followed (hopefully) by further gains. We read further (28:15), "Behold, I am with you; I will guard you wherever you go, and I will return you to this soil; for I will not forsake you until I will have done what I have spoken about you." This teaches that one who leaves Eretz Yisrael requires special protection. At the end of the parashah, where Yaakov returns to Eretz Yisrael, we read (32:2), "Yaakov went on his way, and angels of Elokim encountered him. Yaakov said when he saw them, `This is a G-dly camp!' So he called the name of that place `Machanayim' [literally, `Two Camps']." From the verse's statement that Yaakov "encountered" angels, we learn that Eretz Yisrael is a land where angels are commonly found. Why did Yaakov call the place where he encountered them "Machanayim"? Because the world is divided into two camps--the Heavens, which is the venue of spiritual beings, and the earth, which is the venue of physical beings. Eretz Yisrael, however, is itself "Two Camps," for both the physical and the spiritual are found there. (Derashot Ha'Ran No. 5) ******** "He encountered the place . . ." (28:11) Rashi z"l writes: Our Sages explained it in the sense of "praying." Thus we may learn that Yaakov originated the prayer of Ma'ariv. R' Avraham Yitzchak Hakohen Kook z"l (1865-1935; Ashkenazic Chief Rabbi of Eretz Yisrael) writes: Via prayer, one can approach the level of prophecy. Night is particularly suited to this, as explained by R' Bachya z"l. Prayer also prepares those who are on a lofty level to experience meaningful visions in their dreams. This, continues R' Kook, explains why prayer is called an "encounter." When one wishes to understand a complex intellectual matter, one must build a structure of information and logic slowly and methodically, piece- by-piece. In contrast, one who prays experiences an "encounter" in which closeness to G-d is felt very suddenly. (Ein Ayah I p.109) ******** "Yaakov took a vow, saying, `If G-d will be with me, will guard me on this way that I am going, will give me bread to eat and clothes to wear, and I return in peace to my father's house, and Hashem will be a G-d to me, then this stone which I have set up as a pillar shall become a house of G-d, and whatever You will give me, I shall repeatedly tithe to You'." (28:20-22) R' Elazar Lev z"l (1758-1837; Central European rabbi) writes: Our Sages say that a person should pray with his eyes lowered and his heart above. What they mean is that a person should look at those who have less than he does when he prays for his physical needs (represented by the eyes, which see physical things). One who does this will be satisfied with less. In contrast, one should look at those who have more than he when he prays for assistance with spiritual matters (represented by the heart). This attitude toward prayer is illustrated by Yaakov, writes R' Lev. Not only did he ask only for "bread to eat and clothes to wear," and nothing more, he even promised to tithe these meager rations. But when he prayed for spiritual assistance, he aimed high, i.e., that "Hashem will be a G-d to me." (Minchat Erev) R' Yosef Pazanovski z"l (Poland; early 20th century) quotes commentaries who state that Yaakov must have uttered these words out loud, for a vow that is made in thought only is not a vow. However, he asks, the halachah is that if one consecrates for something for the Bet Hamikdash in his heart, it is consecrated! Since Yaakov said, "Whatever You will give me, I shall repeatedly tithe to You," he was, in effect, consecrating it for the Temple. Why then would his thoughts not be sufficient? R' Pazanovski answers: The halachah is that one cannot consecrate something that does not yet exist? However, if one says, "When such-and- such comes into existence, I will consecrate it for the Temple," he is obligated to fulfill his vow. Here, Yaakov was speaking of possessions that he did not yet have ("Whatever You will give me"). Therefore, his words did not effect a consecration; rather, they were merely a vow to consecrate something in the future. And, being an ordinary vow, they had to be spoken, not merely thought. (Pardes Yosef) ******** "Complete the week of this one [Leah] and we will give you the other one [Rachel] too . . ." (29:27) We are taught that the Avot / Patriarchs observed the Torah before it was given. If so, how could Yaakov marry two sisters, which is prohibited by the Torah? R' Yitzchak Ze'ev Soloveitchik z"l (the Brisker Rav; died 1959) explains that certain mitzvot, by definition, could not have been observed before G-d commanded them. For example, the mitzvah of brit milah requires cutting off a part of the foreskin called the "orlah." What is wrong with having an orlah? Nothing! We cut it off for no other reason than the fact that G-d commanded us to do so. The orlah has no inherent characteristics which distinguish it from the rest of man's flesh. Thus, before G-d designated the orlah as something that should be removed, no "good deed" would have been accomplished by cutting it off. [Ed. note: Our Sages say that the Avot ate matzah on Pesach. Although the mitzvah of matzah did not yet exist, matzah has certain physical or chemical characteristics which distinguish it from chametz. Thus, the concept of eating matzah could exist before the Torah was given.] Similarly, R' Soloveitchik explains, the prohibition on marrying two sisters could not have been honored before the Torah was given. There is nothing inherently wrong with marrying two sisters, and gentiles are not prohibited from marrying two sisters. Thus, before the concept of a Jewish marriage existed, the prohibition on marrying two sisters could not have existed. Indeed, before the Torah was given, a Jewish marriage could not have been legally effected. Even if the procedures for a Jewish marriage had been followed, the resulting union would not have been a legally correct Jewish marriage, since the laws regarding a legally correct Jewish marriage had not yet been "enacted." Thus, Yaakov could not have been transgressing the Torah. (Chiddushei Ha'Griz) ******** "Why have you fled so stealthily, and cheated me? . . . It is in my power to do you all harm; but the God of your father addressed me last night, saying, `Beware of speaking with Yaakov either good or bad.' Now - - you have left because you longed greatly for your father's house; but why did you steal my gods?" (31:27-30) R' Mordechai Banet z"l (1753-1829; Chief Rabbi of Moravia) explains Lavan's argument as follows: Although your G-d commanded me not to harm you [Yaakov], I do have the power to hurt you. Nevertheless, I understand that you were willing to take that risk because the mitzvah of living in Eretz Yisrael is so dear to you. After all, the Gemara (Ketubot 110b) states that one who lives in the Diaspora is likened to an idolator. But, said Lavan, if that's how you feel, why did you steal my idols? That was hypocritical! R' Banet continues: This explains why we mention Lavan at the Pesach Seder. We say, "My father [Yaakov] was [nearly] destroyed by the Aramean [Lavan], and he [Yaakov] went down to Egypt." What does Lavan have to do with Yaakov's going down to Egypt? Rather, we are saying: Yaakov endangered himself when he fled from Lavan because of his love for Eretz Yisrael. We therefore wonder: If he loved the Land so, what did he descend to Egypt? And we answer in the Haggadah, "He was compelled by the Divine decree." (Derashot Maharam Banet No.12) ******** The Gate to the Heavens "How awesome is this place! This is none other than the abode of Elokim, and this is the gate to the Heavens." (27:17) R' Yaakov Emden z"l (died 1776) writes: Know and understand that, although the Shechinah is found in every place, prayers do not ascend in a straight line [from every place]. Rather, they must be sent to Eretz Yisrael and Yerushalayim, to the place of the Bet Hamikdash, where the "gate to the Heavens" is found, as Yaakov saw expressly in his dream. We find this repeated in the Nevi'im / Prophets (Melachim I 8:48), "They will pray to You by way of their Land that you gave to their forefathers, and [by way of] the city that You have chosen and [through] the Temple that I built for Your Name," and in the Ketuvim / Writings (Daniel 6:11), "He had windows open in his upper story, facing Yerushalayim, and three times a day he fell to his knees and gave thanks before his G-d." Everyone agrees that prayers ascend only through that place. Therefore, do not let these words slip from before your eyes; rather, gaze towards the city that Hashem chose as His abode, for even in its desolation it retains its holiness, and imagine yourself as if you are standing in the house of Elokim before the Ark of Hashem. R' Emden writes further: The obligation to face toward Yerushalayim in prayer is stated expressly and repeatedly in Tanach. However, this intention [to pray through Yerushalayim] is not adequate unless one is unavoidably prevented [from actually praying in Yerushalayim]. Therefore, writes R' Emden, every Jew must make a firm commitment to make aliyah to Eretz Yisrael if he will have sustenance there, either through performing labor, engaging in business or through necessary support from abroad. One should desire to pray before the palace of the King, for even though it is in ruins, the Shechinah has not departed from there. Therefore, listen to me, my brothers who are living on land which is not ours, on impure land! Remember this and awaken yourselves! Remember Hashem and place Yerushalayim on your hearts! . . . The sin of our early ancestors [the generation of the Exodus] which caused tears to be cried throughout history was that they rejected the Beloved Land. . . Now Yerushalayim also sighs, for she is abandoned. (Siddur Bet Yaakov: Sulam Bet El)