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FROM ERETZ YISRAEL The Jewish home

BY RABBI ZEV LEFF

Not like Avraham who called (the Beis HaMikdash) “mountain”, and not like Yitzchok who called it “field” but rather like Ya’akov who called it “house…” (Pesachim 88a)

The Beis HaMikdash serves as a mountain (har), a place to ascend to. A place that inspires one to feel that he is in the shadow of the Shechinah, the Divine Presence. That is the function of the Beis HaMikdash emphasized by Avraham: “Har Hashem yera’eh – the mountain upon which G-d will be seen” and from which the Jewish people will be observed by G-d. This refers to the first Beis HaMikdash, on which the Shechinah devolved, and which made a profound impression on those who stood in its shadow.

Yitzchok emphasized the second function of the Beis HaMikdash by calling it “field (sadeh)”, a place for growth and development, an environment conducive to bringing out all man’s various emotions and expressing them in Hashem’s service. This was the essence of the second Beis HaMikdash, which lacked the full measure of Shechinah, but which still served as a place for prayer and the bringing of sacrifices.

It was left to Ya’akov, however, to perceive the all-encompassing nature of the Beis HaMikdash as the House of G-d. After awakening from his dream, he exclaimed, “Surely G-d is in this place and I did not know it… How awesome is this place. This is none other than G-d’s House, and this is the Gateway to Heaven” (Bereishis 28:16–17). Although he knew of the distinction of this site as a mountain and a field, its significance as a house overshadowed either of those designations. That designation applies to the third Beis HaMikdash, which will be eternal and influence the entire world.

Ya’akov perceived this aspect of the Beis HaMikdash as he was ready to descend into galus. In galus the concept of Beis Hashem would be embodied in the House of Prayer, House of Study, and the Jewish Home. These three would preserve the Jewish people in galus and enable them to return to Eretz Yisrael and receive the ultimate Beis Hashem, the third Temple.

To appreciate the function of the Beis Hashem, we must understand what a house is. The four walls serve three functions. First, they create a private domain, separated from the public. The Jewish home must create an environment of values and morals, an inner sanctum of spirituality that serves as the foundation of Torah learning and observance. Secondly, the walls unite all the individuals in the home.

Shalom bayis, the perfect harmony, where each individual feels himself part of a unit. And finally, the walls of the house serve as buffers against foreign influences, hostile to Torah values.

We can see these same principles reflected in several mitzvos that apply to a house. Lighting Shabbat candles, symbolizing the sanctity of the house and enlightenment of Torah values and ethics. Bedikas chametz (checking for chametz prior to Pesach) teaches us that we must check to see if foreign influences have succeeded in invading the house and remove them. The mezuzah and ma’akeh (guard rail) represent the protection the house offers from the physical and spiritual dangers of the outside world. Lastly, the mitzvah of Chanukah lights symbolizes the influence that the Jewish home can have on the outside world.

It is significant that the parasha that depicts Ya’akov’s first galus deals primarily with our Mothers. The woman is the akeres habayis, and more specifically the essence of the bayis itself (Shabbos 115b). To survive in galus and prepare for the Bayis HaGadol VeHakadosh – the Third Temple – we must strengthen our public houses, shuls, study houses, as well as our individual homes, to reflect the ultimate functions of that future house of G-d.

Rabbi Zev Leff is the rabbi of Moshav Matityahu, and a renowned author, lecturer and educator. He is a member of the Mizrachi Speakers Bureau (www.mizrachi. org/speakers).

Vayeitzei Sidra Summary

1ST ALIYA (KOHEN) – BEREISHIT 28:10-22

On Yaakov’s journey to Charan, he falls asleep and dreams of a ladder resting on the ground and reaching up to heaven, with angels ascending and descending. G-d is at the top of the ladder, telling Yaakov that he will inherit the Land and that he will have plentiful offspring. Yaakov wakes up, having realised the holiness of the place, which is where the Temple would later be built (Rashi). He builds an altar and takes a vow committing to serve G-d fully (Ramban).

2ND ALIYA (LEVI) – 29:1-17

Yaakov travels eastwards. He sees a well in a field, covered by a large stone. The local shepherds tell Yaakov that the daughter of his uncle Lavan is approaching. Yaakov moves the boulder blocking the well and waters Rachel’s flock. He kisses Rachel and weeps.

3RD ALIYA (SHLISHI) – 29:18-30:13

Yaakov wants to marry Rachel, the younger sister of Leah, and offers to work for Lavan for seven years as payment. Although Lavan agrees, when the time comes, he tricks Yaakov, swapping Rachel for Leah. Lavan defends his actions and agrees to let Yaakov marry Rachel a week later, if he works for another seven years. Leah, unlike Rachel, is blessed with children: Reuven, Shimon, Levi and Yehuda. Rachel gives Yaakov her maidservant Bilhah to conceive ‘on her behalf’. Bilhah gives birth to Dan and Naftali. Leah then gives Yaakov her maidservant Zilpah, who gives birth to Gad and Asher.

4TH ALIYA (REVI’I) – 30:14-27

Reuven finds some dudaim (jasmine – Rashi) in the field and brings them to his mother Leah. Rachel asks for some of the jasmine. Leah agrees, but only in return for the right to sleep that night with Yaakov. Leah conceives and has a fifth son, Yissachar. This is followed by a sixth, Zevulun. She then has a daughter, Dinah. Rachel finally has a child, Yosef. Yaakov demands that Lavan let him return home after all his years of work. Point to Consider: What is the connection between the birth of Yosef and Yaakov’s demand to leave? (see Rashi to 30:25)

5TH ALIYA (CHAMISHI) – 30:28-31:16

Lavan asks Yaakov to stay on and to specify his payment. Yaakov replies that he will keep the plain-looking animals currently in the flock, and any offspring born to them with unusual-patterned skin. Yaakov becomes very prosperous. Lavan’s sons accuse Yaakov of theft. G-d tells Yaakov to return to Cana’an immediately. Rachel and Leah agree to leave.

6TH ALIYA (SHISHI) – 31:17-42

Yaakov’s entire family leaves. Lavan finds this out three days later and chases after Yaakov, catching up with him at Mount Gilad. G-d appears to Lavan in a dream, telling him not to harm Yaakov. Lavan criticises Yaakov for fleeing and for stealing his idols. Yaakov denies the latter charge, unaware that Rachel was hiding them. Yaakov also defends his record in Lavan’s house, where he worked tirelessly, despite Lavan’s trickery.

“The man (Yaakov) became exceedingly prosperous and he attained large flocks, maidservants and servants, camels and donkeys” (Bereishit 30:43)

7TH ALIYA (SHEVI’I) – 31:43-32:3

Lavan proposes a peace treaty, which Yaakov agrees to, symbolised by a stone monument built by Yaakov’s sons. Lavan and Yaakov part ways.

HAFTARAH

The haftarah, according to the general United Synagogue custom, is taken from the Book of Hoshea (ch. 12-14). The prophet Hoshea rebukes the tribe of Ephraim for their rebelliousness, warning them of the dire consequences. However, they will ultimately return to G-d, Who will welcome them back.

BY GAV COHN

Yaakov had a difficult life. First, he escaped his embittered brother, fleeing to a foreign land. Then he was cheated by his father-in-law. Despite all this, Yaakov was able to build a flourishing family.

The story, however, doesn’t end there. Our sages saw in this ancient account something far larger. Bubbling under the surface of this Biblical drama was all of Jewish history. Yaakov’s travails allude to the future diaspora of his descendants. The unsavoury characters that persecute Yaakov symbolise the empires that would oppress the Jewish People, and the survival tactics that Yaakov employs serve as the best examples for Jews in exile to adopt (Ramban).

What then were these tactics, what guided Yaakov? Scholars suggested that Yaakov was steeped in the “Torah of the exile”, ironclad teachings that he tenuously observed even in the most hostile of environments. This Torah was what then protected the Jewish People throughout history (Emet le’Yaakov).

However, there was also another force propelling Yaakov, more than a survival strategy. Yaakov was driven by a higher calling, a sense there is something greater out there and that he must commit himself to making the world a better place. As he was fleeing home, Yaakov dreams of angels rising heavenward on a ladder and realises that he too, whilst rooted firmly on earth, can elevate himself. He resolves to build a house for G-d on that spot. Years later he returns not to escape the difficulties he was facing abroad, but because he has another vision of an angel telling him to finally make that house of G-d. As he journeys back, he was again greeted by angels.

Yaakov did not just adopt certain strategies to survive. Instead, he was infused by ideals and spirituality, he dreamt visions and perceived angels all around him, no matter the difficulties he faced. That is what drove him and guided him.

What these angels were is a mystery. This may be one of the few places in Jewish scripture where the dreams are not accompanied by an explanation. For Maimonides, perhaps they are thoughts of transcendence. It is not entirely clear. What is clear, however, is that these dreams of rising above the mundane are what drove Yaakov, animating him.

Yaakov resided in a foreign country, worked hard, and faced many practical challenges. Yet despite this, Yaakov and so many Jews throughout history dreamt of a ladder pointing upwards and envisioned the rungs they as tarried humans could nevertheless take to the heavens, committing themselves to making their abodes a place for divinity. With every step they felt they were surrounded by assisting angels. That is the secret of our survival.

WORTHY OF A BRACHA!