Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat VaYetze Volume VII/Number 294 10 Kislev 5753/December 5, 1992 In this Parasha, which relates how Yaakov's family was formed, one aspect which stands out is the fact that Leah had to become Yaakov's wife through deceit. If the divine plan called for them to be married, why couldn't their marriage be an ordinary one? R' Joseph B. Soloveitchik, shlita, explains that the different personalities of Rachel and Leah (as reflected in the different events which befell them) were necessary in order to implant in their descendants, the twelve tribes, all of the many traits which a nation needs. In particular, Leah represents accomplishment through initiative. This is most obvious in the incident in which Leah went out to meet Yaakov and to bring him into her tent. We also see this in the Torah's description of Leah's eyes. Rashi explains that Leah's eyes were red and teary because she was constantly crying over her expected fate: marrying Esav. Surprisingly, Onkelos states that her eyes were beautiful. How can Onkelos say this? The answer is that Leah rebelled against her "fate," and her tears changed it. She took the initiative to flood the Heavens with her tears, and the fact that her prayers were so successful made her tearful eyes, with hindsight, beautiful. Perhaps Leah was even involved in formulating Lavan's plan to trick Yaakov. Rachel, on the other hand, had the personality of a quiet lamb, i.e. a follower. Her role was always to live in someone else's shadow, a trait which she passed to her children, just as Leah passed her own traits to her children. [This idea, will Bli Neder, be developed further in a few weeks, in connection with Yosef's dreams.] (Yemei Zikaron p.63) ************************************ R' Yaakov Moshe Charlap, zatzal (1883-1951) states: Yaakov's night at Bet El parallels our people's spiritual renewal and the present return to Eretz Yisrael. We are like one who moves in his sleep: We do not realize the enormous effect that our deeds have. However, when we awaken -- when prophets once again arise among us and tell us the effect of our good deeds -- then we will say, "How awesome is this place; it is none other than the house of G-d and the gate of heaven." (quoted in b'Sdeh haRe'iyah p.348) ************************************ The Gemara (Megilah 13b) says: "In the merit of the 'Tzeni'ut' (discretion) which Rachel showed, she merited that King Shaul descended from her. In what regard was she discrete? Yaakov suspected that Lavan would try to trick him, so he gave Rachel a set of code words that she should repeat to him on their wedding night. When Rachel saw that Leah would thus be embarrassed, she gave Leah the code." How does this demonstrate discretion? asks R' Chaim Freidlander, zatzal (died 1986). The word "Tzeniut" comes from the root meaning "to hide." In sharing her secret with Leah -- a secret on which Rachel's future happiness depended -- Rachel hid her own ego. She gave no thought to her own needs, but rather recognized the will of Hashem, and did her part to further it. (Siftei Chaim, "Derech Shel Aliyah" p.17) ************************************ "And she [Leah] gave birth to a son, and she said, 'This time I will thank Hashem'." (29:35) Rashi explains that Leah was particularly grateful for Yehudah's birth, for she knew prophetically that Yaakov was destined to have twelve sons from four wives, and she, having four, had more than her one-fourth share. R' Moshe Sternbuch, shlita, notes that Leah was undoubtedly grateful for the births of her other children as well. However, true gratitude is the recognition that one has received something to which he was not entitled. In a related vein, R' Yechezkel Sarna, zatzal (1895-1969) used offer the following comment on verses in Tehillim (116:12-13): "What can I return to Hashem [for] all His kindness to me?" -- How can I repay Hashem when everything is His? Rather, "I will lift a cup of salvation and call Hashem's name" -- I will thank Him by calling out His name and by strengthening my prayer, Torah study, and good deeds. (Ta'am vaDa'at) ************************************ "The land on which you are lying, I [Hashem] will give to you." (28:13) Rashi comments: All of Eretz Yisrael was folded underneath Yaakov. What does this symbolize? R' Eliezer Shach, shlita, explains that Eretz Yisrael is not defined simply by its borders as are other lands. Eretz Yisrael is only that land where Yaakov -- the symbol of Torah -- is present. To live thus, says R' Shach, is the only way to guarantee Israel's survival. (Michtavim uMa'amarim p.33) ************************************ "And she [Rachel] conceived and bore a son, and she said, 'G-d has taken away my disgrace.' So she named him 'Yosef' saying, "May Hashem add on for me another son'." (30:23-24) R' David Feinstein, shlita, notes: These verses reveal a double meaning to Yosef's name: "Asaf" - to gather up and remove, and "Yosef" - to add. Yosef fulfilled both of these meanings: he gathered up all of the grain in Egypt, and removed the shame of hunger from his brothers; and his descendants numbered more than those of any other tribe (see Bamidbar ch.26). (Kol Dodi) ************************************ "And Yaakov sent and called Rachel and Leah to the field, to his flocks." (31:4) Why does the Torah tell us that he called to them to his flocks? R' Chaim Yehuda Meir Hager (the "Vishuva Rebbe"), zatzal, (1912- 1969) explains that Yaakov wanted to teach his wives what life would be like for their descendants in their future exiles. Lavan's sons were speaking against Yaakov, saying: Yaakov got rich off of our father. Everything that he has is ours. Yaakov called his wives to his flocks and told them, "These are mine, but in our children's many exiles, the people of the other nations will always say, 'You have taken what is ours'." (Zecher Chaim) ************************************ During World War I, the Chafetz Chaim used to send a young student -- later renowned as R' Mordechai Shulman, zatzal (1902- 1953) -- to hear the day's news and report back to him. One time, when young Mottel (as he was known) returned and began to relate what he had heard, the Chafetz Chaim began nodding his head in agreement, as if he already knew. Thereafter, this incident was repeated day-in and day-out, for several months. Rav Mordechai kept this story to himself for several decades, until one Yom Tov morning, when he revealed it to his family and closest students. That morning, during a break in the prayers, R' Mordechai had been studying the Vilna Gaon's commentary on the Siddur. There R' Mordechai discovered -- on the words, "His servants [the angels] all stand at the heights of the world, and announce with fear and in a loud voice the words of the living G-d and King of the Universe" -- that the Gaon says that at the beginning of each day, the angels announce what the divine plan has in store for that day. "Now that I have seen the words of the Gaon," R' Mordechai noted, "I have no doubt that the Chafetz Chaim heard those announcements, and thus knew what was happening in the world." (Legacy of Slabodka) ************************************ The learning schedule for this Shabbat is: Mikvaot 7:5-6 O.C. 522:3-523:1 Ketubot 39 Yerushalmi - Berachot 3 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: The Edeson families on the Yahrzeit of Mr. Joseph Edeson A"H The Bramson family for a speedy Refuah Shlemah to Sam Bramson ************************************ Donations to Hamaayan are tax deductible