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THE WEEKLY TORAH PORTION
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VAYAITZAY
Yaakov's Prophetic Dream of the Ladder
On that night, Hashem revealed himself to Yaakov in a prophetic dream.
Its purpose was to strengthen Yaakov (who was being persecuted by Aisav and on
his way to Lavan, the swindler), assuring him of Hashem's assistance throughout
all future events.
Yaakov had a vision of a ladder that extended from the earth to Heaven.
He visualized an angel climbing it whom he recognized to be the sar (protective
angel) of the Babylonian kingdom. The angel ascended seventy rungs of the
ladder. Yaakov then understood that his descendants were to stay in the
Babylonian exile for seventy years. After the angel had reached the seventieth
rung, he fell, and Yaakov understood that after seventy years of exile, the Jews
would be liberated from the yoke of the
Babylonians.
Next, Yaakov perceived the protective angel of Media ascend the ladder.
He mounted fifty-two rungs and fell. Yaakov understood as a result that the
Median exile would end after fifty-two years.
He then saw the sar of
Finally, Yaakov was shown the angel of
"Will this fourth exile be unending?" he asked
Hashem.
"No," Hashem reassured him "Even if the angel climbs as high as the
stars, I Myself will take him down when the time
comes!"
Yaakov heard the angels of the nations comment, "This Yaakov will in the
future dominate the world and subdue all the kingdoms. Let us kill him now!" But
Hashem Himself appeared and stood above Yaakov to protect
him."
Then Yaakov was shown a new vision. In this vision, the ladder
represented the ramp leading up to the altar of the future Bais Hamikdash. (The
ramp was symbolized by a ladder, since the pleasant aroma of the korbanos
[sacrifices] rises to Heaven.) He perceived the kohanim (priests), compared to
angels, hurrying up and down the ramp of the mizbayach (altar), eagerly
performing the avoda (service). Subsequently Yaakov received a prophecy in which
he foresaw that the Bais Hamikdash would go up in flames. He then saw the second
Bais Hamikdash being built.
Yaakov was given yet another preview of the future, he had a vision of
matan Torah (the receiving of Torah), the pinnacle of Creation. The ladder
symbolized Har Sinai, ablaze with flames that reached the heavens, and he
foresaw that his descendants would stand at its foot to receive the Torah. In
this vision, the angels represented Moshe and Aharon remaining on the mountain
and Moshe going up to Heaven to receive the luchos (tablets) from
Hashem.
Yaakov was given an additional prophecy. He was shown that the angels
climbing upwards were the angels of Eretz Yisrael who had so far accompanied him
on his journey. Now that he had reached the borders of the
Yaakov experienced a vision in which Hashem folded the whole land and
placed it beneath his head just as someone folds a paper map. His head now
rested on the land in its entirety. This was a symbol that Yaakov would be given
ownership of Eretz Yisrael and that his descendants would conquer it with
ease.
Hashem prophesied to him, "Your descendants will be like the dust of the
earth. Just as earth is the foundation of the world, so will your children be
the foundation of the world. The world will be blessed in the merit of your
descendants.”
“I shall guard you wherever you go, in Lavan's house and in
Sh'chem.”
Yaakov awoke and knew that his dream had been a prophetic one. "The
shechina rests in this place," he said in great fear, "and I did not know it, or
else I would not have dared to sleep here!" Yaakov's words, "the shechina dwells
in this place," teach us that the shechina rests on Har Hamoria forever. The
shechina not only rested there while the Bais Hamikdash was standing, but
continues to inhabit the holy site to this very day. When one prays on that
site, it is as if he prayed before the kisay hakavod (the Heavenly Throne)
itself. It is the gate to Heaven, open for all tefillos (prayers) to
enter.
Yaakov lifted the stone on which he had rested his head and set it up as
a monument to commemorate his prophetic vision. He anointed the stone with oil
that was especially provided from Heaven for this purpose, to indicate that his
descendants would in the future be anointed to kehuna (priesthood) and
kingship.
Then Yaakov fell on his face and made a vow, saying "Hashem, if you will
be with me on my way and guard me from speaking lashon hara (slander), from
immorality, bloodshed, and murder, so that I will return to my father's house
spiritually and physically perfect, I shall offer toda and ola-sacrifices to
you. If you provide me with bread to eat and clothing to wear, I vow to give You
a tenth of whatever I earn!" Yaakov the tzaddik requested that Hashem provide
him with only the necessities of life, but not the luxuries (since luxuries are
detrimental to avodas [service of] Hashem).
...Hashem's angel transported Yaakov so that he arrived in Charan on the
very same day of his departure.
There were five miracles that happened to Yaakov as he traveled to
Charan:
1. When he arrived on
Har Hamoria, the sun set before its time so that he would be compelled to stay
there overnight.
2. All stones which he
had placed beneath his head merged into one big
stone.
3. The route was
shortened for him, and he arrived in Charan the same day he had
left.
4. When he arrived in
Charan, he rolled the boulder off from on top of the well although the shepherds
could usually only remove it by their combined
efforts.
5. The well water rose
and irrigated the fields of Charan.
[Rabbi Moshe Weissman, The Midrash Says,
p.276-280]
THE CHASSIDIC DIMENSION
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Yaakov's Journey: Transition, Challenge, and Achievement
Adapted from Likkutei Sichos, Vol. X, p.88ff; Vol. IX, p.26ff; Vol.
XV, p.231ff, 243ff; Sefer HaSichos
5748, p.125ff
From Eretz Yisrael to Charan
We all live in several environments. Some of these - like our homes, our
workplaces, and the social environments we create - are within our sphere of
influence. They are small systems, and the contribution each person makes
clearly affects them.
On the other hand, there are also larger environments - our community,
the country in which we live, the world at large - where our influence is not
felt as strongly. On the contrary, these environments often force us to
adjust.
Parshas Vayeitzei focuses on the transition from one environment to
another and the changes this brings about in a person's conduct. Vayeitzei means
"and he went out," and the reading describes how Yaakov departed from Eretz
Yisrael and went to Charan, an alien environment. The Hebrew word charan is
associated with anger, and thus our Sages interpret this name as referring to
the arousal of G-d's anger.
There are three dimensions to Yaakov's stay in
Charan:
a) He was confronted
by a personal challenge. In the company of Lavan and others like him, he had to
struggle to maintain his virtue.
b) He built his
family. During his stay in Charan, he married and fathered twelve of his
thirteen children. Despite the influence that prevailed in the community at
large, Yaakov infused his family with the spiritual heritage received from
Avraham: "to keep the way of G-d and to implement righteousness and judgment."
In doing so, he established the Jewish modus vivendi for all
time.
c) He elevated the
environment of Charan, lifting up the G-dly sparks enclothed in that land's
material substance. This was reflected by his acquisition of Lavan's sheep and
the great wealth which he amassed.
Extending the Sphere of Holiness
Each of these endeavors required unique spiritual powers. By overcoming
the personal challenges posed by his surroundings, Yaakov showed the infinite
power of G-dly soul: even a hostile environment cannot prevent its expression.
By raising a family, he extended his circle of influence, enabling it to
encompass others.
Yaakov's acquisition of wealth - and the refinement of the environment it
symbolizes - represents a far greater extension. The material possessions
acquired by Yaakov were not, by nature, holy. On the contrary, without Yaakov's
influence, Charan and all of its elements aroused G-d's anger. By elevating
them, Yaakov was thus working to fulfill the purpose of creation, showing how
even the lowest dimensions of existence can be transformed into a dwelling for
G-d.
Since Yaakov and his family shared an inherent connection to holiness,
the fact that they were able to maintain this connection despite the challenges
of a foreign environment, although a worthy attainment, cannot be considered an
accomplishment of their own. The refinement Yaakov brought about in Charan, by
contrast, was his own achievement, one which changed the nature of his
environment.
In this manner, he set a pattern for his descendants, demonstrating how
they would become G-d's partner in creation. They would journey throughout the
world uncovering the spiritual potential invested in the different elements of
existence, revealing that "everything that the Holy One, blessed be He, created
in His world, He created solely for His glory.
Kindness, Might and Beauty
These efforts distinguish the Divine service of Yaakov from that of his
forefathers, Avraham and Yitzchak. Our Rabbis have identified Avraham's service
with the attribute of kindness (chesed), Yitzchak's with might (gevurah), and
Yaakov's with beauty (tiferes).
Chesed reflects a thrust outward; the person gives generously, without
considering whether the recipients are worthy or not. Thus Avraham showered
kindness on people "who bowed down to the dust on their own feet." But the fact
that this generosity is given indiscriminately allows for the possibility that
it will not change the inner nature of the recipients. For this reason, although
Avraham lived among the Canaanites for decades, and they recognized him as "a
prince of G-d, they did not alter their conduct.
Gevurah is directed inward. As our Sages commented "Who is a mighty man?
One who conquers his natural inclination." Inner-directed activity produces
change, but that change is primarily within oneself. Although this inner light
also radiates outward and inspires others, in the final analysis, each person
must elevate himself, and thus gevurah will not affect those resistant to
change. Therefore Yitzchak lived only in the
In Kabbalistic text, it is explained that Yaakov's attribute, tiferes,
beauty, comes comes from a fusion of chesed and gevurah. For neither a single
motif, nor its opposite, is beautiful. Beauty comes from the fusing of different
and even opposite tendencies. This reflects the influence of the Ein Sof, an
infinite quality.
Similarly, Yaakov is identified with the quality of Truth. Truth has a
dimension that transcends mortal limits, being above all possibility of change
or interruption. With Truth, one can reach out and change environments, for
nothing can oppose Truth.
Thus
Yaakov is described as receiving "a heritage that has no boundaries," and is
given the blessing: "And you shall spread out eastward, westward, northward, and
southward." For as evidenced by his journey to Charan (and later to
"The Deeds of the Patriarchs are Signs for Their
Descendants
Yaakov's journey to Charan serves as an analogy for the descent of our
souls into our bodies. In the spiritual realm, our souls experience direct
revelation of G-dliness. Nevertheless, they "go out" from that realm and descend
into bodies to live in this material world. Following the pattern set by our
Patriarch Yaakov, every soul confronts the challenge of physical
existence.
As a person matures, he establishes a family, creating an environment in
which his values are expressed. Similarly, though contact with the world at
large, he refines and elevates the G-dly life-force invested in
creation.
This pattern is also reflected in the exiles of the Jewish people at
large. Our people have been forced to leave the holiness of Eretz Yisrael and
journey among the nations. Throughout the centuries, despite the challenges
presented by societies in which we dwelt, we have held true to our spiritual
heritage, have maintained a tradition of family life, and have elevated the
material substance of the world, showing how it is G-d's
dwelling
Exile is Only Temporary
On the way to Charan, Yaakov experienced a vision of G-d in which G-d
promised him: "I will return you to this soil." This indicates that Yaakov's
mission (to go to Charan) and the mission of the Jewish people at large (to make
the world a dwelling for G-d') are not ends in themselves. Yaakov was not
intended to stay in Charan forever, and our exile too will come to an end. For
every Jew's true place is in Eretz Yisrael.
This is no longer a dream, but a reality that is becoming manifest. To
borrow an expression from the Previous Rebbe: "There is nothing left to do. The
coat is already sewn. We have been polished the buttons." We are on the
threshold of the Redemption, and indeed are crossing that threshold. Soon
Mashiach will lead every Jew out of exile and back to our
[In the
THE LAWS CONCERNING MASHIACH
Chapters 11 and 12 of Hilchos Melachim from the Mishneh Torah of the
Rambam
Collected by:
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Chapter Eleven
1. In the future time,
the King Mashiach will arise and renew the Davidic dynasty, restoring it to its
initial sovereignty. He will rebuild the Bais HaMikdash and gather in the
dispersed remnant of
Whoever does not believe in him, or does not await his coming, denies not
only the statements of the other prophets, but also those of the Torah and of
Moshe, our teacher, for the Torah attest to his coming,
stating:
"And the L-rd your G-d will bring back your captivity and have compassion
upon you. He will return and gather you from among the nations... Even if your
dispersed ones are in the furthest reaches of the heavens, from there will G-d
gather you in ... G-d will bring you to the land..." [Deuteronomy
30:1-20]
These explicit words of the Torah include all that was said on the
subject by all the prophets.
There is also a reference to Mashiach in the passage concerning Bilaam,
who prophesies about the two anointed kings: the first anointed king, David, who
saved
"I see it, but not now" - This refers to David: "I perceive it, but not
in the near future" - This refers to King Moshiach.
"A star shall go forth from Yaakov" - This refers to David: "and a staff
shall arise in Yisrael" - This refers to King
Moshiach.
"He shall crush all of
"
[I Await His Coming Every Day, Analytical Studies by the Lubavitcher
Rebbe, Rabbi Menachem M. Schneerson, p.14-16]
THE VOICE OF NESHAMAART
Beit - The House (Bait) of Bliss
(Beracha)
"They shall build me a
The house of the perfect Jewish soul, the sanctuary of
Drawing G-dliness into home - the eternal pleasure and
peace,
Beit is the abode of Divinity and everlasting
bliss.
"And you shall be one who bestows blessing":
Abraham is entrusted with the Divine
bequeathing,
G-d's ultimate intention of the universe,
The King’s domain and His world blissful
embrace.
"Evil begins from the north":
Beit with three close routes opens on the
fourth,
With courage and conviction evil to prevail,
At the deep level of perception - the battle of free
will.
Moshiach will close the north side in time of
redemption,
The consciousness of souls with the supernal
immersion:
As the Divine essence of the transcendent
Will enter and merge with the core of the
immanent.
The horizontal lines of the beit are heaven and
earth.
The vertical one is the heart which
connects.
The visible lines are the Divine revealed.
The missing north is the Supernal concealed.
The G-dly act of building, the goal of
creation,
Is that the "Head" of the letter alef's
secretion,
The revelation of G-d's Absolute One unification
-
Enters His House, the "beit" of Divine
congregation.
Liora Nitsan the 26th of Cheshvan 2001
(C) copyright 2001 Liora Nitsan
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