VOLUME 108 NUMBER 6
Kislev 11, 5784
November 24, 2023
PARSHAS VAYEITZEI
Candlelighting Time 4:20 PM
Yaakov left his parents following the recommendation of his father to go to Charan to look for a wife. He inadvertently passed by the site of Akeidas Yitzchok, where Avrohom and Yitzchok had executed their mission to ostensibly offer Yitzchok as a sacrifice. When he arrived in Charan it occurred to him that perhaps he had not davened at a spot where his forebears had davened. Of course, he was correct and he did bypass Mt. Moriah the place of Akeidas Yitzchok. Therefore, he immediately began to retrace his steps. At that point, Hashem upon witnessing his reversal enabled him to reach that point right away. When this happened, he davened and then planned to leave and return to Charan. Instead, he fell asleep and merited a prophecy that all would proceed well. The language employed in the Torah to denote that Yaakov had arrived there to daven also implies that there was an instantaneous arrival at that area. It seems rather odd to indicate this with the same word that refers to Yaakov’s desire to daven. Furthermore, how is it possible that Yaakov indeed did not stop at the place where Avrohom and Yitzchok had davened and then only later did he apparently remember that he should have davened there?
First and foremost, we must realize that Yaakov did not actually forget to stop at Mt. Moriah, the scene of Akeidas Yitzchok. It is impossible to assume that the site of Akeidas Yitzchok with its ongoing message of self-sacrifice for Hashem and Avrohom and Yitzchok davened there would not have been an important place to be. Rather, Rav Dessler in his seminal work ‘Strive for Truth’ explains in depth Yaakov’s reasoning. Yaakov’s epitomized the trait of absolute truth and integrity. In Israel, the spiritually charged atmosphere invigorated and intensified Yaakov’s capacity to realize that level of service to Hashem. However, it became apparent that the environment of Charan was not as conducive to such a level of sanctity and piety. Therefore, Yaakov had to seek assistance from elsewhere. And, of course, what better wellspring of devotion and consecration than Mt. Moriah and its gate to Heaven as Yaakov perceived after his prophetic encounter with Hashem. In his lifelong search for perfection, any external impelling dynamics were detrimental. However, upon arrival in Charan he recanted his decision to bypass Mt. Moriah faced with the reality of Charan’s deficient nature.
Yaakov’s ascent was rooted in utilization of the corporal construct of this world essentially and entirely for his dedication to serve Hashem at the highest feasible level. Therefore, upon the recognition that he needed the bolstering that Mt. Moriah offered, he was immediately transferred there because the world does not serve as a barrier for such people as Yaakov. Rather, the world is at his disposal and subsequently the hindrance of distance was eliminated. The Sages add that Hashem ‘wanted’ Yaakov to remain overnight. Why was this necessary? Rav Dessler illuminated this with the understanding that Hashem ‘wishes’ to embrace those who have chosen such a resplendent path and therefore retained him and showered him with His Presence which was represented by the dream of the ladder with the angels climbing to every greater heights!
A BYTE FOR SHABBOS
The Midrash states that Yaakov’s escape to Charan was paramount to one who inadvertently murders and must experience exile as an atonement. Even though he had acquired the first-born rights from Eisav nonetheless he directly caused Eisav to be sidelined. There is a reasonable assumption that someone of Yaakov’s caliber could have attempted to draw Eisav near instead of distancing him.
S’FAS EMES
GOOD SHABBOS