Parshas Vayeitzei - "Going On The Right Path"

At the conclusion of Parshas Vayeitzei, we read the story of Lavan and Yaakov. After spending 20 frustrating years of his life working for Lavan, Yaakov flees Haran with his family in search of a better life. Upon learning of Yaakov’s escape, Lavan follows in suit while accusing Yaakov of stealing his idols and animals. After having a peaceful exchange of words, the Torah ends the story using very interesting language. The Torah says, “V’yashav Lavan Limkomo.” “And Lavan went back to his place.” What does it mean that Lavan “went back”? Where was he? Why doesn’t the Torah simply say, “And Lavan returned to Haran”?

Rabbi Dovid Rosenbaum of the Young Israel Shomrei Emunah in Silver Spring, Maryland offered some beautiful insight on this story. Rabbi Rosenbaum related that, throughout Lavan’s life he had been exposed to many important people. In his youth, he met Eliezer the servant of Avraham. He had grown up with Rivka and lived with Yaakov for twenty years. Nevertheless he continued along his dishonest path. This is what the Torah means when it says, “V’yashav Lavan Limkomo.” After spending a substantial amount of time with Yaakov and his family, Lavan simply went back to his regular lifestyle. He refused to introspect about the encounters that he had with Yaakov in order to better himself as person.

On the flipside, the Torah tells us that “V’Yaakov Holach lidarko” “Yaakov continued on his way.” Rabbi Rosenbaum explained that after Yaakov had spent nearly twenty years of his life living in the home of the wicked Lavan, he remained steadfast to maintain his religious observances and convictions. He refused to be swayed by the waywardness of his father-in law. It is for this reason that the Torah specifically chooses to use these terminologies of “V’yashav Lavan Limkomo.” and “Yaakov Holach Bidarko.”

In our lives we have many regular encounters with extraordinary people. The story of Yaakov and Lavan teaches us that instead of going about our daily lives with blinders on our eyes, we should try to take in all of these encounters, and learn from them. We must feel comfortable with who we are as people and religious Jews because only through this can we be leaders and “Holach Bidarko” like our forefather Yaakov.

Parshas Vayeitzei - "Got Water?"

To all of those who are studying hard for midterms, BEST OF LUCK! In case you didn't have time to prepare anything for Shabbos here is a little something.

Quickie/Fun Fact: Q: Breishis 28:11 says, "And he [Jacob] arrived at the place and lodged there because the sun had set, and he took some of the stones of the place and placed [them] at his head, and he lay down in that place". Why does this Pasuk say the word "makom/place" three times?!

A: The Baal HaTurim answers that the Pasuk says the word "place" three times to foreshadow that in the future Klal Yisroel will come to that very spot three times a year on the Shalosh Rigalim.

Parshas Vayeitzei starts with the Pasuk, "And Jacob left Beer Sheva, and he went to Haran."

Rashi asks a famous question on this pasuk. Why does the Torah explicitly state where Yaakov left and where he was going? We know where he was coming from, the Torah says in last week's Parsha!

Rashi answers that the departure of a Tzaddik from a town has an effect on the society in which he leaves. Often times a Tzaddik has an aura of truth and piousness that exudes an immense amount of reverence. After residing in society for an extended period of time he has an enormous amount of influence that molds his surroundings. Such a departure has detrimental effect on the remaining inhabitants.

If it is true, that when a pious person departs a place his presence is eternally missed, then why doesn't the Torah mention this by Avraham and Yitzchak when they departed their hometowns?

The Kli Yakar, a 15^th Century Torah Commentator answers, when Avraham and Yitchak departed their hometowns, they brought with them "their societies". They brought their entire families and all of their righteous students. There was no one in their hometowns that after their departures would have even remotely missed them. By Yaakov however, when he left Be'er Sheva, alone, he was leaving a town where Talmidei Chachamim and Scholars were greatly appreciated. It is therefore understandable that Yaakov's leaving for the people of Be'er Sheva was something to bemoan.

Rav Asher Balanson Shlit"a (Rosh Kollel of OJ) once said in one of his famous Friday morning shiurim, that a lot is said about a person when they get emotional about something. If a person gets excited about mundane materialistic things, chances are that their priorities are probably within that same frame of mind. If person gets upset about missing a family simcha or a chavrusa chances are that those things are what the dearest to them.

After the death of the great Torah Scholar Rabbi Shlomo Zalman Aurbach Zt"l it is said that 300,000-500,000 came to his funeral to lament over klal yisroel's great loss.

The Gemara states that Ezra Hasofer made a takana that Klal Yisroel were going to read the weekly Torah readings on Mondays and Thursdays. The reason behind his Takana was because just like a person cannot go three days without water he also cannot go three days without Torah.

The Torah adds the detail that Yaakov left Be'er Sheva to show that although he was going to Haran to find a wife. The town of Be'er Sheva was losing its prime source of "water"/Torah, Yaakov Avinu.

HAVE A FANTASTIC SHABBOS!