Hamaayan/The Torah Spring Edited by Shlomo Katz Parashat Vayishlach Volume VIII/Number 8 (343) 13 Kislev 5754/November 27, 1993 We read in this parasha, "Yaakov came whole to Shechem...and he camped before the city" (33:18). The midrash tells us that this happened on Friday, and that Yaakov arrived there in enough time to establish the boundaries ("techumim") beyond which no one would walk on Shabbat. We see, then, that Yaakov kept Shabbat. The reward for keeping Shabbat is, in fact, associated with Yaakov: It is "an inheritance without boundaries," just as Yaakov was promised an Eretz Yisrael that would spread out in all directions. It is interesting that a mitzvah which has many aspects relating to boundaries -- the laws of carrying from one domain to another, the laws of "techumim" -- should have a reward which is without boundaries. Shemittah, too, is associated with "inheritance" and with a reward that defies the limits of our imaginations. The Mishnah says that Hashem will give each Tzaddik 310 worlds or galaxies. This is derived from the verse (Mishlei 8:21), "To give my beloved an inheritance of 'yesh'"--that word's gematria is 310. However, the Zohar says, the word "yesh" is also the acronym of two specific mitzvot: Yovel and Shemittah. ************************************ "Save me from my brother from Esav..." (32:12) The midrash says that Avraham was saved from Nimrod's furnace because of Yaakov. This is difficult to understand, says R' Yitzchak Isaac Weiss (the Spinka Rebbe). We are speaking of Avraham, who Hashem called "My beloved!" The answer is that Avraham and Yitzchak, on the one hand, and Yaakov, on the other, represent two different approaches to serving Hashem. Avraham and Yitzchak were both willing to give up their lives "al kiddush Hashem" -- to sanctify G-d's name. If this obligation ended their life's work, so be it. Yaakov, on the other hand, was completely dedicated to fathering the twelve tribes which would be the progenitors of the Jewish people. As we see in the above verse, he felt that he could not afford to die, even to sanctify G-d's name. Why didn't Hashem allow Avraham to die in Nimrod's furnace or Yitzchak on the altar of the "akeidah"? Because of Yaakov's mission to create the Jewish people. (Chakal Yitzchak) ************************************ "Yaakov was left alone, and a man fought with him until dawn." (32:25) One midrash says that this man appeared to Yaakov as a Torah scholar. Another midrash says that he appeared as a gentile. We also find two reasons given for the fact that Yaakov's being alone was reminiscent of the verse, "And Hashem will be elevated alone on that day" (Yishayahu 2:11). Another midrash says that Yaakov went back for some earthenware jugs that had been left behind. We have here two conflicting images of Yaakov's actions. One set of midrashim suggests a lofty spiritual event. The other suggests a purely mundane occurrence. How can these be reconciled? Speaking on behalf of Russian Jewry in 1933, R' Avraham Yitzchak haKohen Kook explained that these two views share a common element -- the alacrity ("zerizut") with which Yaakov acted to accomplish his goal. If one practices even the most mundane acts with zerizut, he will carry this into his spiritual pursuits as well. Some might be reluctant to take time out from their Torah-learning and other mitzvot for the benefit of Russian Jewry, said R' Kook. However, from helping our brethren with enthusiasm and zerizut, we will merit also the day when Hashem will be elevated alone. (Ma'amarei haReiyah p.260) ************************************ LEARNING ABOUT SHEMITTAH DURING SHEMITTAH Shlomo haMelech wrote in Mishlei (15:23), "There is joy for a person in what he says, and how good is a timely word." The Gemara says (Sanhedrin 101a): Whoever reads a verse in its proper time brings goodness to the world. When a person hears a nice thought (a good "vort"), he has a desire to repeat it. If he sees that it is well received, he does not hold back for the most appropriate time, and continues to repeat it. Often, this results in the thought's not being appreciated properly. Rather, a person should seek the most appropriate time to repeat any thought or vort. How good is a timely word! Similarly, although reading verses (or studying other Torah material) is always good, reading each verse in its appropriate time is even better, because the person needs it then (and will remember it). (Talmidei Rabbenu Yonah, Berachot ch.5) ************************************ Perhaps for this same reason, Moshe Rabbenu ordained that the Torah reading for each holiday should discuss that holiday. We are also required to study the laws of each holiday before and during the Yom Tov. There is another reason for focusing on the laws of shemittah now, especially for those living outside of Israel. Chazal teach "Study leads to action." The Chazon Ish is reported to have said that in the case of shemittah and other Eretz Yisrael-related laws, this maxim can bring the "geulah" (redemption). If we study the laws of shemittah, Hashem will be forced to give us the opportunity to observe them in all their details. Since this is not possible unless the majority of Jews live in Eretz Yisrael and the Bet haMikdash and Sanhedrin are reestablished, learning these laws must bring the redemption closer. (Even those in Israel cannot fulfill the fullest measure of the shemittah's laws now, as discussed last week.) ************************************ REUVEN 14 Kislev 2193-14 Kislev 2318 Reuven was the oldest son of Yaakov and Leah. Among the good deeds for which he is remembered are (as enumerated in the Torah and various midrashim): He was the first person to wholeheartedly repent (see below), he did not resent Yosef's inheriting the rights of the "bechor" (firstborn), and he tried to save Yosef from the hands of his brothers. At the time of the exodus, Reuven's descendants numbered among the larger tribes, totalling 64,500 men above the age of twenty. Because of their many flocks, they asked for and received their share of land on the east side of the Jordan river (modern-day Jordan). In this parasha we read (35:22), "It happened, when Yisrael resided in the land, that Reuven went and lay with Bilhah, his father's concubine, and Yisrael heard, and Yaakov's sons were twelve." The first part of this verse levels serious accusation against Reuven, yet the end of the verse suggests that Reuven remained a member in good standing of Yaakov's family. Indeed, Chazal taught, "Whoever says, 'Reuven sinned,' is mistaken (Shabbat 55b). Chazal are not trying to cover-up or deny that which the Torah states very clearly. Rather, they are teaching us a principle applicable to numerous stories of the Torah. Anyone who interprets the Torah as if the Torah's characters are on his own level is sorely mistaken. We know that the more righteous the individual, the more strictly he is judged. Reuven sinned; otherwise he would have had no need to repent. However, the Torah does not mean that Reuven literally committed adultery; had he done so, he could never have remained one of the progenitors of the twelve holy tribes. Rather, the sin that Reuven committed--questioning his father's decision to make Bilhah his primary wife after Rachel's death, rather than Leah -- a natural reaction for us -- was as serious for a person of his caliber as adultery would be for the average person. In order that we may understand this, the Torah condemns him in our own language. (Based on Michtav m'Eliyahu I p.163) ************************************ The learning schedule for this Shabbat is: Ma'asrot 1:5-6 Kitzur 47:16-20 Gittin 82 Yerushalmi -- Challah 26 ************************************ The hard copy distribution of this weeks Hamaayan is sponsored by: Moshe Cohen in memory of his mother Malka Rivka bat R' Avraham Chaim ************************************ Donations to Hamaayan are tax deductible