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Parshas Vayeitzei - Acting with Thought
By: Rav Dov Lipman
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this Shiur Towards the end of last week’s Parsha, the Torah records that Yitzchak sent Yaakov away from home and that Yaakov left towards “Padan Aram.” (See 28:5) With this in mind, the beginning of this week’s Parsha is perplexing. The Torah states:
“And Yaakov left (Vayeitzei) from Be’er Sheva and he went to Charan.” (28:10)
Why is this information repeated? Rashi quotes the teaching of our Sages that this teaches that when a righteous person leaves a place, a void is left behind. The city loses its “glory” and “splendor” when a tzaddik leaves. Thus, the information is repeated to convey this message.
The question on Rashi’s approach is why the Torah teaches us this information in the beginning of this week’s Parsha which moves on to describe Yaakov’s travels? Information regarding the impact of Yaakov’s departure and what he left behind should have been taught in last week’s Parsha which concluded with information regarding what occurred in Yaakov’s home after he departed.
A second question on Rashi’s approach is the fact that this terminology is not used when other great people like Avraham and Yitzchak traveled. Why are we taught this concept only in relation to Yaakov?
The Kli Yakar has two answers to this question. One possibility is that when Avraham and Yitzchak traveled, no one of any spiritual stature stayed behind. Therefore, it is obvious that a major void was left. However, one could have thought that the impact of Yaakov’s leaving was not significant since Yitzchak and Rivka remained in the city. Thus, the Torah wanted to emphasize that Yaakov’s traveling had a negative impact on his home territory despite the great people who still lived there.
His second answer, also taught by the Chasam Sofer, takes an opposite approach. The impact of a tzaddik leaving a town is measured by whether or not the void is actually felt. When Avraham and Yitzchak left home, no righteous people were left behind and, therefore, there was no void as far as the populace was concerned. No one sensed that they were lacking anything. However, when Yaakov left home and Yitzchak and Rivka were left behind, they were righteous enough to take notice of the great absence of holiness and spirituality. Thus, the Torah records that loss by repeating the fact that Yaakov left home.
The Kli Yakar then suggests an alternative understanding to that of Rashi’s which explains why the word “Vayeitzei” is used only regarding Yaakov’s travels and not the other forefathers. This approach will also answer our first question on Rashi regarding why this information is placed at the beginning of this week’s Parsha. The Kli Yakar is bothered by the teaching that Yaakov was separated from Yosef for 22 years as payback for his leaving home for 22 years. Yaakov’s parents told him to leave from home so why is he held accountable for this?
The word, “Vayeitzei,” suggests the Kli Yakar, is the key to answering this question. When Yitzchak instructed Yaakov to leave, he said “lech” to convey “go.” (See 28:2) “Lech” means go but with full intent to return as quickly as possible. He wanted Yaakov to continuously think about his home while he was away. However, when Yaakov left home it was a “yetzia.” He made a more complete break with home and was mentally prepared for a prolonged absence from there. Thus, the repetition of Yaakov’s leaving is not superfluous and we now understand why the word “Vayeitzei” is used for Yaakov’s departure and not for the other forefathers.
This also answers our question regarding why this information is taught in this Parsha as opposed to when Yaakov actually left in last week’s Parsha. As an introduction to the Parsha which describes what transpired during Yaakov’s travels we are taught about his mindset as he set off for those travels.
Using the approach of the Kli Yakar, I think we can develop a more meaningful understanding of Yaakov’s mindset as he left home as conveyed by the choice of the word “Vayeitzei.”
There are many approaches to explain the trickery of Yaakov’s “stealing” the blessings from Eisav in last week’s Parsha. My Rosh Yeshiva, Rav Yaakov Weinberg, zt”l, taught that there is no way that Yaakov actually fooled Yitzchak. (This approach differs from the one which will be offered in the next essay) Rather, Yaakov was always meant to be the son who would be blessed spiritually while Eisav was meant to be the representative of the Jewish people in the physical and material world. It was clear to Yitzchak and to Rivka that Eisav was not on the proper path and that Yaakov now had to serve as our forefather both in the spiritual and the physical realms. However, Yaakov was the “pure man who dwelt in the tents” who had no experience dealing with other people in the material world. Those people would surely take advantage of him and, therefore, Yitzchak was hesitant about bestowing the physical blessings on Yaakov. However, once Yaakov succeeded in demonstrating that when it was absolutely necessary he could “play the game” and distort the truth within certain guidelines, Yitzchak was swayed to knowingly give him these blessings.
According to this understanding, Yaakov left home knowing that he could no longer be that person who simply sat and studied Torah. He could not be sheltered any longer. It was time to enter “the real world.” Yaakov was quickly challenged by the deceiving Lavan throughout this week’s Parsha. He was prepared for this and succeeded in “playing the game.” Because Yaakov was fully aware of this situation, he managed to come through it at the end without losing any element of his overall righteous nature. He did not permit the manner in which he was forced to deal with Lavan affect who he was at the core. In fact, the way Yaakov acted with Lavan is used as the example in Chazal regarding how to transact business with honesty.
The Kli Yakar explained that the word “Vayeitzei” indicates a complete break from the place of departure. Yaakov, upon leaving home, had to change who he was in order to be able to function in the outside world. That was the “Vayeitzei.” Thus, the Torah is not repeating itself since it is now revealing very important information regarding Yaakov’s psyche upon leaving home. Additionally, it is placed in a perfect spot in the Torah since it serves as the backdrop and introduction to all of Yaakov’s travails during his trip as described in the continuation of the Parsha.
This can also explain why it specifically mentions that Yaakov left from “Be’er Sheva.” This was the place where both Avraham and Yitzchak did business through their wells and faced great challenges to their integrity in dealing with others regarding those wells. Thus, this place represented the honesty of the forefathers. Yaakov was traveling to a situation where he might not be able to act with such uprightness. He was leaving from the character trait exhibited in “Be’er Sheva” since his father and grandfather displayed their integrity in that place.
We learn a very important lesson from Yaakov’s mindset as he set forth from home to Charan. Yaakov was aware of where he was going, of what he had to do while he was there, and of the need to make sure that his righteousness and level of spirituality remained intact while he was there, regardless of what he was exposed to. Rav Moshe Chaim Luzatto, in Mesillas Yesharim, refers to this trait as “zehirus” – watchfulness. We must be cognizant of what we are doing and to where we are heading. As Rav Luzzato explains, we must determine what the proper actions in life are and also whether our actions are consistent with that correct path. Aside from being thinking people in general as we go through life, we learn from Yaakov that there might be times that we are compelled to do things which are not ideal but, nevertheless, are necessary. The only way we can insure that we maintain our spiritual standing and righteousness is if we prepare ourselves adequately.
May we all learn from Yaakov to be aware and to prepare ourselves properly when difficult spiritual situations arise. By extension, may we be inspired to always be thinking people as a we aspire to make proper decisions and to act appropriately throughout our lives.
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Parshat Shavua (Vayetze) |
| Uploaded: | Tuesday, November 20, 2007 by moshe |