Vayeitzei

Vayeitzei

And he dreamt, and behold! A ladder was set up earthward, and its top reached heavenward; and behold! angels of Hashem were ascending and descending on it. And, behold, Hashem was standing over him…”

Rashi: Why does the posuk say olim (ascending) prior to yordim (descending)?

The heaven is referred to as ‘above‘ and the earth ‘below‘, is only because of the presence of the holy Shechinah in heaven. To help our comprehension, this can be likened to a head table. Only because of the distinguished personalities which grace it, that a head table attains its status, and is referred to as the ‘head‘.While Yaakov slept on the holy site, Hashem lowered His presence and stood with him, as we see in the posuk, “Ve‘hinei Hashem nitzov olov”. Thus, the roles of heaven and earth were reversed. Earth, upon which the Shechinah was standing, was considered ‘above‘, while heaven assumed the title, ‘below‘.

While Yaakov slept on the holy site, Hashem lowered His presence and stood with him, as we see in the posuk, “Ve‘hinei Hashem nitzov olov”. Thus, the roles of heaven and earth were reversed. Earth, upon which the Shechinah was standing, was considered ‘above‘, while heaven assumed the title, ‘below‘.Now we understand, that the angels who were proceeding from heaven to earth were olim; they were ‘ascending‘ to earth, which was now considered ‘above‘, and the angels who were proceeding to heaven were yordim; they were ‘descending‘ from earth.

Now we understand, that the angels who were proceeding from heaven to earth were olim; they were ‘ascending‘ to earth, which was now considered ‘above‘, and the angels who were proceeding to heaven were yordim; they were ‘descending‘ from earth.This also clarifies the sequence of the pesukim. Olim is written before Yordim, because, “Vehinei Hashem nitzeiv olov”- Hashem‘s presence was standing upon the earth, lending it the status of being “above”.

This also clarifies the sequence of the pesukim. Olim is written before Yordim, because, “Vehinei Hashem nitzeiv olov”- Hashem‘s presence was standing upon the earth, lending it the status of being “above”.

[Veyadabeir Moshe]

 

“Yaakov awoke from his sleep and said: Surely Hashem is present in this place; and I did not know.”

Chazal (Chulin 91), relate that the image of Yaakov Avinu is etched into the Heavenly Throne.
During his dream, when many revelations unfolded before Yaakov, he was able to observe the Heavenly Throne, and this became known to him. Until now, he had only been aware of the other three images which are engraved on it; that of the aryeh, lion; k‘ruv, cherub; and nesher, eagle.Thus Yaakov Avinu proclaimed, “Achein yeish Hashem Bemokom Hazeh”—That Achein (aleph, chof, nun), which is an acronym for aryeh, k‘ruv, nesher, is engraved in the Heavenly throne I knew. But, “Ve‘onochi lo yodati”—That the Kisei Hakovod contains the images of onochi (aleph, nun, chof, yud), which spells out, aryeh, nesher, k‘ruv, yaakov; That I had not been aware of.

Thus Yaakov Avinu proclaimed, “Achein yeish Hashem Bemokom Hazeh”—That Achein (aleph, chof, nun), which is an acronym for aryeh, k‘ruv, nesher, is engraved in the Heavenly throne I knew. But, “Ve‘onochi lo yodati”—That the Kisei Hakovod contains the images of onochi (aleph, nun, chof, yud), which spells out, aryeh, nesher, k‘ruv, yaakov; That I had not been aware of.

[Harav Hakodosh Rebbe Shimshon of Ostropoli zt”l]

“She said to Yaakov, ‘Give me children—otherwise I am dead.‘ Yaakov‘s anger flared up at Rachel, and he said: Am I instead of Hashem Who has withheld from you fruit of the womb?”

Many Meforshim wonder at this reaction of Yaakov; “Why did he respond so harshly to Rachel, a broken-hearted, barren woman?”Tzaddikim, as we know, surely have the power to arbitrate on behalf of Klal Yisroel, bringing about

Tzaddikim, as we know, surely have the power to arbitrate on behalf of Klal Yisroel, bringing about yeshuos for the ill and the childless, yet this can be accomplished only if the needy one believes with absolute faith in the Tzaddik‘s ability to help him.When Rochel Imeinu approached Yaakov Avinu, telling him, ‘Give me children,‘ she concluded with the words, ‘And if not…‘ With

When Rochel Imeinu approached Yaakov Avinu, telling him, ‘Give me children,‘ she concluded with the words, ‘And if not…‘ With this she indicated that she was doubting his abilities, and thereby she hindered his prayers from having the desired effect. Therefore, Yaakov answered her, ‘Hatachas Elokim Onochi‘- True, I have the qualities of Elokim; as it says, ‘A tzaddik decrees and Hashem fulfills‘ (Taanis; 23), Yet that which ‘Asher monoh mem’each ,pri boton,‘- children have been withheld from you, is ‘mimoch‘- It is due to your expression of doubts in my capabilities.

[Maran Admor of Belz shlit”a]

 

“But when the sheep were late-bearing (ho‘atufim), he would not emplace; thus, the late bearing one went to Lovon and the early-bearing ones (hakeshurim) went to Yaakov”

Rebbe Moshe of Kobrin zy‘a explains that ho‘atufim also means those who cover themselves, i.e., hypocrites, people who pretend to be righteous but are actually just the opposite. Such undesirable people, hypocrites, stem from Lovon, a person who by nature was a charlatan. On the other hand, hakeshurim, those who are tied to their Creator, stem from Yaakov Avinu.

 

“Then Lavan went and returned to his place. Yaakov went on his way, and angels of Hashem encountered him.”

When an ordinary individual travels to a certain place, the journey itself has no meaning for him; it is merely a means of attaining his goal, which is, reaching his destination. A tzaddik, though, who is ever aware that, “Me‘Hashem mitz‘adei gever kononu” – Hashem sets the steps of man (Tehillim: 37; 23), and that his every step is measured, with the potential of accomplishing something, utilizes the way too, and therefore, “Vedarko yechpotz” – The way itself is also important to him, and a goal in itself.Following this thought, we can interpret the above

Following this thought, we can interpret the above pesukim: “And Lovon returned to his place”- To Lovon the journey was of no essence; all that mattered to him was to return to his place, and he did not seek to accomplish things along the way. On the other hand, “Ya‘akov went on his way.” The way held its own importance, and he sought to attain various accomplishments midway. And at the conclusion of the posuk we find that, “there he met angels of Hashem”- Through his efforts along the way, he was met by angels of Hashem.

[Eizor Eliyahu]