INSIGHTS from the SEDRA
Insights from the Sedra is a project of the Scholar’s Kollel of Great Neck. It aims to provide several questions and answers about the Sedra, culled from various commentaries, including the following: Baal Haturim, Darash Moshe, Vedebarta Bam by Rabbi Moshe Bogomilsky, Torah Treasures by Dov Furer, Wellsprings of Torah by Alexander Friedman, and Kol Dodi by Rabbi Dovid Feinstein, Great Torah Lights by Rabbi Yitzchak Meir Goodman, Something To Say by Dov Wasserman, The Vilna Gaon, and Growth Through Torah by Zelig Pliskin.
ויחלם והנה סלם מצב ארצה
“And he dreamt, and behold there was a ladder set earthward…” (28:12)
Rav Meir Premishlaner z”l would say: “A dream tells a lot about the dreamer. It often uncovers the hidden thoughts buried within a person. Thus, Yaakov Avinu dreamed about a ladder that reached into the Heavens and he literally saw ‘Hashem standing upon it.’ This was what was on his mind during the day. Pharaoh, on the other hand, dreamed about seven fat cows and seven skinny cows!”
Rav Yisrael Ba’al Shem Tov z”l would say: “The numerical equivalent of סולם – ladder is the same as ממון – money. From this we learn that money is like a ladder; one can use it for charity and chesed to ascend and draw nearer to Heaven, or one can degrade himself with it by spending on wicked or wasteful things. It all depends on how one uses his money and for what it is employed.”
Rav Yaakov Moshe Kulefsky z”l would say: “Yaakov Avinu saw a ladder which represents the connection of all spheres and worlds up to the Heavens. Yet this ladder was mutzav artzah – “entrenched in the ground,” meaning that the good deeds and mitzvot that are performed in this world determine how it connects to the upper Heavens. It is for this reason that the angels were first going up and taking good deeds up to the Heavens and then coming down with the corresponding bounty and reward that these deeds caused.”
ונתן לי לחם לאכל ובגד ללבש
“And if you will provide me with bread to eat and clothing to wear…” (28:20)
Bread and clothing refer allegorically to the study of Torah and the performance of mitzvot, respectively. When we study Torah, G-d’s wisdom becomes part of us, just as the food we eat becomes part of us. When we perform a mitzvah, we are enveloped by an external, transcendent feeling of inspiration, much as a garment surrounds and warms us.
In this context, “returning to my father’s house untainted” alludes to our return to the domain of holiness after venturing out temporarily into the mundane world in order to refine and elevate it to holiness. (Likutei Sichot)
וישא יעקב רגליו וילך ארצה בני קדם
“Light of foot, Jacob set out for the land of the people who lived to the east.” (29:1)
Rav Yisrael Ba’al Shem To would say: “The Hebrew word regel is related to the word meaning habit (hergel). Yaakov elevated his daily habitual actions and transformed them into holiness. As Yeshayah said: If you turn away your foot because of the Shabbat, I will feed you with the heritage of Yaakov, your father (58:13). If you make an effort to rise above your hergel, base instinct, in order to bring holiness into the world, Hashem will reward you for your actions.”
Even though Yaakov was on his way to enter a spiritually dangerous environment, his joy in fulfilling his Divine mission and trust in G-d’s protection permeated his entire being, down to his feet. Following Yaakov’s example, we can adopt the same joyful and confident attitude when we set out to tackle life’s numerous daily, mundane activities, even though they might not seem spiritual. The key is to make sure beforehand that, like Yaakov, we are properly nourished (by studying Torah), properly clothed (by observing G-d’s commandments), and properly focused on our goal (of making the world into G-d’s home). (Likutei Sichot)
עתה הפעם ילוה אישי אלי
“This time my husband will become attached to me…” (29:34)
On the three senses, sight, sound and touch, there is no blessing recited. Only aroma is blessed. Reuven symbolizes sight, as it states, “Hashem saw my humiliation”. Shimon symbolizes sound as it states, “Hashem heard that I was unloved”. Levi symbolizes touch as it sates, “My husband will become attached to me”. And for all these, there is no blessing instituted. Only of Yehudah, whose descendant – Moshiach ben Dovid – it is written, “And he smells of Yirat Hashem, is there an obligation of a blessing: Let me praise Hashem. (Meshech Chochmah)
ותאמר הפעם אודה את ה’ על כן קראה שמו יהודה
“Leah declared, ‘This time let me gratefully praise Hashem’, therefore she called his name Yehudah.” (29:35)
Rashi explains Leah’s reaction to the birth of her fourth son as follows: “Because I have received more than my expected share, from now on I should praise G-d.” The Chiddushei HaRim comments that this was why she called her son Yehudah, for the root of the name means thanksgiving. This is why a Jew is called a Yehudi, derived from the Yehudah. Thus the name that identifies a Jew is based upon the concept of thanksgiving, because every Jew must realize that all he or she has been given on this earth is a Divine gift. Even our name expresses the realization that everything we have is graciously bestowed upon us by G-d. (Something to Say)
