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Hoshea 12:13-14:10
Parashat VaYetze

12:13 Vayivrach Ya'akov sedeh Aram vaya'avod Yisra'el be'ishah uve'ishah shamar
Then [And] Yaakov fled into the field of Aram, and Yisrael served for a wife, and for a wife he guarded [kept].

Nor do the Jewish peple remember the good that I did for their forefather Yaakov, when "Yaakov fled into the field of Aram" to escape from his brother Esav (Bereishit 27-29).  He was forced to work for Lavan in return for his daughter's hand in marriage (ibid.); as it says, "Yisrael served for a wife."  He also "guarded" sheep "for" another "wife."  All that time I was with him and I blessed him, and he returned with riches and possessions.

The supplementary (Haftarah) reading for the poriton of VaYetze - the story of Yaakov's sojourn with Lavan - begins with the present verse that speaks of related matters.  He "guarded" Lavan's sheep "for a wife."

Some say that G-d reminds the people of Yaakov's righteousness.  He did not want to ally himself with Esav, nor did he desire to oppose him directly.  Instead, he chose to escape to Aram in search of someone as righteous as himself.

Once there, he was not possessed by a craving for wealth - unlike you, O Yisrael.  Certainly, he did not oppress or exploit anyone (cf. Hoshea 12:8,9).  He departed from his native place with nothing, toiled to acquire a wife and helpmate.  "Served" and "guarded" Lavan's sheep for her sake.  Yaakov also kept all the 613 mitzvot, as the sages teach.  Once he acquired a wife, he "guarded [kept]" the mitzvot to procreate (cf. Bereishit 1:28).

In the verse, "I have sojourned (garti) with Lavan" (Bereishit 32:5), the numerical equivalent of garti is 613.

After Yaakov said to Lavan, "I will serve you seven years for Rachel, your younger daughter" (Bereishit 28:18), the Scripture says again, "And Yaakov served seven years for Rachel" (ibid. 20).  Rav Saadia Gaon explains this repetition as follows.  Yaakov desired to marry in order to beget children and so perpetuate Torah observance.

"Then Yaakov fled into the field of Aram."  This may also be clarified by reference to the verse, "And Yaakov went out (vayetze) from Beer-Sheva, and went to (vayelech) Charan" (Bereishit 28:10). When human beings depart for some destination, that may indicate mainly a desire to abandon the present location.  Or else it may indicate a desire to reach the particular destination.  The term "went out" is appropriate for the former, and the term "went to" is appropriate for the latter.  In the case of Yaakov, both terms appear in juxtaposition (ibid.).  The Scripture conveys on the one hand that he was forced to leave on account of Esav.  On the other hand he wanted to heed the command of his father and go to Padan-aram for his mate.  Here too, accordingly, it says, "Yaakov fled into the field of Aram, and Yisrael served for a wife."  Both matters were essential to Yaakov, both his escape and his arrival in Padan-aram.

It is significant that "served" appears before "a wife," for in the case of Leah, he labored first and then married.  It was the other way around in the case of Rachel; hence "for a wife" is followed by "he guarded."

The Scripture also depicts Yaakov's powerlessness.  He was compelled to labor many years "for a wife."

On the Seder night of Pesach, there is a special obligation to recite, "a lost Aramean was my father..." (Devarim 26:5).  When in the employ of Lavan, Yaakov was displaced and poor.

The following verse (Hoshea 12:14) recalls that Yaakov's descendants in Egypt took seriously the words of the prophets about the impending exodus.

According to the Midrash, "and by a prophet was he guarded" (v12:14) alludes to Eliyahu.  This is explained by another text in the Midrash, namely, that when the redeemer was born, the Jewish people went into bondage.  It means that the prophet Eliyahu, who will herald our redemption from the final exile, has already been born.

Some say, the Scripture rebukes the Jewish people at this time for not having learned to act like Yaakov.  When his mother bid him seek a wife, saying, "Flee to Lavan my brother, to Charan; and tarry with him a few days..." (Bereishit 27:43), Yaakov went and stayed for over twenty years.  Assuredly, then, O Yisrael, you should have heeded the words of the prophets!  For you beheld the great miracle wrought by G-d through the prophet Moshe, when He redeemed you from Egyptian bondage (Hoshea 12:14).  At this time too, therefore, heed the words of the prophets!

In summary, Hoshea rebukes the people for ingratitude on two counts.  He reminds them of all the acts of kindness which G-d performed for their forefather Yaakov, and he refers to the good that He has done and will for them.  Thus the Scripture begins by saying, "For HaShem had ransomed Yaakov, and He redeemed him from the hand of one stronger than him" (Yirmeyahu 31:11).  The latter refers to Lavan, who brought false accusations against Yaakov.  But Yaakov bore his hardships in good spirits.  In the end, G-d saved him from all harm at Lavan's hands (Bereishit 31:24).

Yaakov also suffered at the hands of Esav.  When he was forced to flee from home, Esav sent his son Elifez to harm him; as it says, "...because he did pursue his brother with the sword" (Amos 1:11).  But G-d saved him.

The prophet recalls these events as an indication for the future.  We are Yaakov's descendants, and we will also be redeemed from exile.

14 Uvenavi he'elah HASHEM et-Yisra'el miMitzrayim uvenavi nishmar
And [Then] by a prophet HASHEM brought Yisrael up out of Egypt, and by a prophet was he (it) guarded.

Here is a further kindness that I performed for the children of Yaakov.  After they went down to Egypt and were enslaved, "by a prophet" - by Moshe - "HASHEM brought Yisrael up out of Egypt."  Then, for forty years in the wilderness, "by a prophet (Moshe) was he (Yisrael) guarded."

Hoshea brings evidence that everything happens by Divine Providence. For, behold, "by a prophet (Moshe) HASHEM brought Yisrael up out of Egypt, and by a prophet was he (Yisrael) guarded."

We are informed of the very significant fact that G-d appointed three faithful shepherds for the Jewish people. Yaakov was a shepherd, as it says here, "and for a wife he guarded" sheep (Hoshea 12:13).  The second faithful shepherd was Moshe, as it says, "Now Moshe was keeping the flock of Yitro, his father-in-law" (Shemot 3:1).  The third was David (Shmuel Alef 16:11).  On account of these three shepherds were we found worthy of possessing three crowns.  They are the crown of Torah, the crown of prophecy and the crown of kingship.  Yaakov is the foremost patriarch, Moshe is the foremost prophet, and David is the foremost king.  A patriarch, a prophet and a king must be compassionate human beings.

Hoshea informs us that all these qualities of excellence were found in the Jewish people.  The quality of prophecy is foremost, and is found only among the Jewish people.  That is what the Scripture says, "I have also spoken to [through] the prophets" (v12:11) - a great kindness on My part.  Similarly it says, "For indeed HASHEM Elokim will do [does] nothing, without having revealed His secret (counsel/purpose) to His servants the prophets" (Amos 3:7).

Because prophecy was such a great excellence, the prophet rebukes the Jewish people by speaking of Yaakov, who represents here the gift of prophecy.  "I have multiplied visions; and used similes via the prophets" (Hoshea 12:11), yet they have not been faithful.

"By a prophet was it" - Yisrael - "guarded."  The Jewish people kept all the mitzvot that I had commanded them through a single prophet, Moshe.  But to you I sent many prophets, yet you do not heed their instruction.

15 Hich'is Efrayim tamrurim vedamav alav yitosh vecherpato yashiv lo Adonav
Efrayim provoked to anger most bitter (by bitter deeds); and so his blood (money) will be cast upon him, and his Master will return his reproach to him.

"Efrayim provoked" G-d's "anger by bitter deeds."  They built many altars, as numerous as heaps of stone and road signs for the traveller (v12:12).  Similarly it says, "Make yourself guide-posts" (Yirmeyahu 31:21).

Some associate tamrurim with ra (evil) and mar (bitter), and the corresponding interpretation reads: "Efrayim provoked" G-d "to anger most bitter."

"His blood" - the blood shed by Efrayim - "will be cast upon him" by his Maker; "and his Master will return his reproach."  He reviled G-d by erecting calf-idols everywhere, and retribution will come upon his head.

Another interprestation says: "Efrayim provoked to anger most bitter" deliberately acting against G-d's will.  He chose to commit transgression even though he derived no pleasure and gained no advantage.  He offended but to draw G-d's anger.

Some say that the Scripture alludes to Yerovo'am and his companions.  Because he sinned and caused others to sin, there came upon him, upon Efrayim, "anger most bitter."

Because he caused Yisrael to commit sin, he is guilty of having shed their blood.  It is as if he had personally shed their blood, "and so his blood will be cast upon him."  He will be punished accordingly.

"His Master will return his reproach to him."  As it says, "I... will utterly sweep away the house of Yerovo'am, as a man sweeps away dung till it is all gone" (Melachim Alef 14:10).

"Provoked to anger most bitter," is also seen as alluding to the those of the tribe of Efrayim who departed from Egypt prematurely.  All of them were killed by the Pelishtim.  Although they deserved to die, they did not deserve to be denied proper burial.  This indignity will be punished.  In the end of days, "the Master will return his reproach."

Some say that those were the dead which Yechezkel saw being resurrected (Yechezkel 37).

Because "Efrayim provoked to anger most bitter... his Master will return his reproach to him" for all to see.

13:1 Kedaber Efrayim retet nasa hu beYisra'el vayesham baba'al vayamot
When Efrayim spoke, there was trembling; he exalted himself in Yisrael; but when he became guilty through the Baal, he died.

The Scripture depicts Efrayim's fall from his lofty condition.  In the beginning, before Efrayim sinned, the nations all around were in fear of him.  "When Efrayim spoke, there was trembling" on the part of everyone who heard him.  "He exalted himself in Yisrael," just as it says in the Torah, "and his seed will become a multitude of nations" (Bereishit 48:19).  The princely Efrayim was a leading tribe within the Jewish people.

But then came the downfall.  "When he" sinned and "became guilty through" worship of "the Baal" idol, he was stricken before his enemies.  It was as if "he" had "died."

Rashi explains that the Scripture here specifically refers to Yerovo'am son of Nevat.  When Yerovo'am spoke in admonition of King Shlomo and uttered harsh words (Melachim Alef 11), this son of Efrayim "was trembling."  For he was addressing the king.  In the merit of this forthright reproof, "he exalted himself in Yisrael."  He was appointed to head the nation of Yisrael and to bear the burden of leadership (ibid.).  "But" then, later "when he became guilty" of setting up the calf-idols and forced Yisrael to commit the sin of idolatry (ibid. 12), "he died."  The house of Yerovo'am was condemned to extinction.

Some say: In the beginning, "Efrayim" was so frail that "there was trembling" on his part whenever he "spoke" to anyone.  But now "he exalted himself in Yisrael."  His head is raised so high, and his heart has grown so haughty (Hoshea 13:6), that he does not even fear G-d.  For that reason, eventually, "he died," once "he became guilty through the Baal."

2 Ve'atah yosifu lachato vaya'asu lahem masechah mikaspam kitevunam atzabim ma'aseh charashim kuloh lahem hem omrim zovchei adam agalim yishakun
Now they continue more; and they have made for themselves molten images from their silver, and idols according to their [own] understanding, all of it the work of craftsmen; they say to [of] them:  Let the men who sacrifice [Let they who sacrifice men] kiss calves.

 Here the Scripture depicts the deterioration of Yisrael.  It began in the time of the Judges and continued through the advent of Yerovo'am son of Nevat.  Although the Benei Yisrael served the Baal idol in the time of the Judges (Shoftim 2), they would return to G-d in times of distress.  But now it was different.  Having been deprived by Yerovo'am of the opportunity to worship in the Beit HaMikdash in Yerushalayim (Melachim Alef 12), the people of Efrayim - of the Kingdom of Yisrael - persisted in their worship of the calf-idols.  They said, "Behold your gods, O Yisrael, which brought you up out of the land of Egypt" (Melachim Alef 12:28).

"They have made for themselves molten images from their silver."  The calf-idols were not made of silver but gold.  What the Scripture here means is that the people all contributed money ("silver") to buy the gold for making the idols.

They pondered how best to make the calf-idols, and then proceeded to fashion them "according to their understanding."  Those idols were exact replicas of the Gold Calf which the Benei Yisrael had made in the wilderness (Shemot 32).  Each calf-idol was "the work of craftsmen."

Once an idol was completed, the kohanim would say to the people, "Let them who sacrifice kiss calves."  Those who brought sacrificial offerings had to kiss the idol.  The rite of worship was not complete without this gesture of affection.

According to the Sages, the people would sacrifice their children to the idols. The corresponding reading here says: "Let them who sacrifice men kiss calves."

Not only did they worship the calf-idols set up by Yerovo'am son of Nevat (Melachim Alef 12), but they added sin to transgression.  As it says, "Now they continue to sin more."

On their own they added idols in the likeness of the calf-idols set up by Yerovo'am.  "They have made for themselves molten images from their silver, and idols according to their own understanding."  These were "all the work of craftsmen," made to resemble the original calf-idols.

Some explain that the kohanim, who performed the rites of idolatry, would say to the people: "Let the men who sacrifice" to those new calf-idols "kiss" the "calves" which Yerovo'am set up/

Others say:  When they sacrificed their children to an idol, they would kiss that idol.  It was their way of saying: We bear no anger in our hearts.  It is out of love for you that we sacrifice our sons and daughters.

Some say that the Scripture here speaks of Yehu.  G-d appointed him king of Yisrael (Melachim Alef 19:16) in order to smite the house of Ahav, his master.  As happened to the house of Yerovo'am (Melachim Alef 9:9), the house of Ahav would thus also come to an end (Melachim Bet 9:9)

However, Yehu did "continue to sin more" than all the other kings, and caused the people to sin.  He made for them "molten images from their silver, and idols according to their own understanding."

3 Lachen yihyu ka'anan-boker vechatal mashkim holech kemotz yeso'er migoren uche'ashan me'arubah
Therefore they will be as the morning cloud, and as the dw that passes away early, as the chaff that is driven with the wind from the threshing floor, and as the smoke out of the chimney [window].

Retribution will come, Hoshea prophesies, and they will be quickly eliminated.  "Therefore they will be as the morning cloud" that dissipates quickly, "and as the dew that passes away early" with the onset of sunlight.  Within an hour all the dew is gone.  They will disintegrate "as the chaff" from wheat "that is driven with the wind from the threshing floor, and as the smoke" that hastens to depart "out of the chimney" and scatter.

I will not bring you well-being, even "as the morning cloud" brings no rain. As for the good things already in your possession, they will leave you "as the dew that passes away early."

You will go into exile "as the chaff that is driven with the wind."  But the good people will stay on for a while.  Eventually, all the people will be exiled, scattered in all directions "as the smoke out of the chimney."

4 Ve'anochi HASHEM Elokeicha me'eretz Mitzrayim ve'Elokim zulati lo teda umoshia ayin bilti
Yet I am HASHEM your G-d ever since the land of Egypt; and you know no [true] G-d but Me, and [there is] no savior besides Me.

How is it that you can kiss a calf-idol? (Hoshea 13:2).  It does not save and it cannot influence!  How can you forsake your G-d Who is with you since ancient times, Who has brought you deliverance and Who knows your ways?

"I am HASHEM your G-d ever since the land of Egypt," and you accepted Me as your G-d.  Certainly, "you know no G-d but Me, and no savior besides Me"!

In response to their claim that the calf-idols mediated between Yisrael and G-d, the Scripture says that the Jewish people have no need of intermediaries.  For, behold, "I am HASHEM your G-d ever since the land of Egypt; and you know no [true] G-d but Me."  Nor is there any intermediary "savior besides Me."  I Myself have brought you deliverance.

5 Ani yedaticha bamidbar be'eretz tal'uvot
I had known you in the wilderness, in the land of gerat drought [craving].
6 Kemar'itam vayisba'u save'u vayarom libam al-ken shechechuni
When they were fed [grazed], they were sated, their heart was haughty; therefore they have forgotten Me.

Why should you know Me? you might ask.  Well, "I had known you in the wilderness" where I met all your needs, and I cared for you "in the land of great drought" and the parched soil.

"I had known you in the wilderness, in the land of great craving" and thirst, and there I performed miracles and wonders for you (v13:4).  You should not have survived otherwise.

In all this I acted alone.

After they came into the land of Kenaan, "they were fed, they were sated."  They had every good thing and every comfort.  Therefore "their heart was haughty," and "therefore they have forgotten Me."

Thus the Torah said, ahead of time, "Lest when you have eaten and are satisfied.. Then your heart be lifted up, and you forget HaShem your G-d..." (Devarim 8:12).  Similarly it said, "But Yeshurun waxed fat, and kicked" - you waxed fat, you grew thick, you became gross - "and he forsook G-d who made him" (ibid., 32:15).

Or as it says, "Lest I be full, and deny, and say: Who is HASHEM?" (Mishlei 30:9)

7 Va'ehi lahem kemo-shachal kenamer al-derech ashur
So I will be [have become] to them as a lion; as a leopard will I watch by the way.

Here, in Scripture speaks of the misfortunes which the people brought upon themselves.  Because "they have forgotten Me" (Hoshea 13:6).  I have also forsaken them and handed them over into the power of the other nations.  "I have become to them as a lion; as a leopard will watch by the way" to kill and devour.

Some translate ashur as "I will go."  As it says, similarly, "my steps (ashurai) in Your path" (Tehillim 17:5).

They denied that G-d was the source of all the good which He had bestowed upon them in abundance.  Yet, when retribution struck, they attributed their suffering to G-d. G-d wanted to hearm them, they said.  At such times, they regarded Me as "a lion," or "a leopard," standing "by the way" to watch for prey.

8 Efgeshem kedov shakul ve'ekra segor libam ve'ochlem sham kelavi chayat hasadeh tevake'em
I will meet [attack] them like a bear that is bereaved [of her young], and I will rip open the enclosure of their heart [their closed heart]; there I will devour them like a lion [lioness]; the wild beast [beast of the field] will tear [mangle] them.

"I will meet them" to cause harm, "like a bear that is bereaved" of her young, "and I will rip open the enclosure of their heart."  It is the way of a bear to grab the chest with its claws and tear all the way into the heart.

Another interpretation says, "I will rip open their closed heart."  Their hears are closed.  They fail to understand that they should turn back to Me.

Any other animal, once it has killed and eaten, the rage subsides.  But the fury of a bear bereaved of its young is not calmed even after it has devoured.

"There I will devour them like a lion" that tears another "wild beast (best of the field)."

These verses hint at the four exiles.  The lion (Hoshea 13:7) represents the kingdoms of Bavel (Babylon) and Assyria.  Thus Dani'el saw that "the first was a lion" (Dani'el 7:4).  The leopard (ibid.,) represents the kingdom of Greece that oppressed Jews inside the land of Yisrael. As it says, "a leopard watches upon their cities" (Yirmeyahu 5:6).  The bear represents the Medean Kingdom, which Dani'el beheld in the form of a bear (Dani'el 7:5).  The fourth beast, likened to a lion or lioness represents Rome.  It devours and tramples.

The impending affliction of Yisrael is likened to being attacked by a bereaved bear.  The comparison suggests fury and fierce grief.  The enraged bear instantly tears and mangles anything in its path, man or beast.

"I will rip open their closed heart" that refuses to understand, and "there," in their own cities and on their roads, "I will devour them like a lion (lioness)."  I will devour them by the sword.

"The wild beast (beast of the field) will tear (mangle) them."  Similarly the Torah says, "And I will send the beast of the field among you..." (VaYikra 26:22).

9 Shichetcha Yisra'el ki-vi ve'ezrecha
You have destroyed yourself, O Yisrael; for it is in Me to be of help to you [you had no help but from Me].

When you are "destroyed" by all those wild beasts (Hoshea 13:7-8), you must blame "yourself, O Yisrael."  You think that your destruction stems from Me, but that is because all along "you had no help but from Me."  Once I removed My supervision, you were destroyed.

Another reading says, "You have destroyed yourself."  I did not destroy you, indeed the contrary is true of Me.  "It is in Me to be of help to you" always.

Our Sages have taught, similarly: "Thus says HASHEM...I am the first and I am the last.." (Yeshayahu 44:6).  I am first for good and I am last for evil.  I only afflict after man has incurred guilt that calls for punishment.

10 Ehi malkecha efo veyoshi'acha bechol-areicha veshofteycha asher amarta tnah-li melech vesarim
I will be your king [Will I be your king?].  Where is he and [where are] your judges that will bring you deliverance in all your cities?  [Where are they] to whom you said: "Give me a king and princes"?

The Scripture rebukes Yisrael for having asked for a king.  For their king has been of no use to them.

"I will be your king" forever, G-d says.  But "where is he"  - the human king you asked for - "that will bring you deliverance in all your cites" when they are besieged by the enemy?  "And where are your judges" whom you set over you?  Do you not see that neither king, nor rulers, nor "princes," have brought you any advantage?!

11 Eten lecha melech be'api ve'ekach be'evratiI give you a king in My wrath and take him away in My fury.

"In My wrath" I granted you a king in the days of Shmuel (Shmuel Alef 8).  For I knew that in the end you will divide the kingdom and make calf-idols (Melachim Alef 11, 12).

Hoshea son of Elah was the last king of Yisrael (Melachim Bet 17).  He was good.  He did not deserve that I remove him from your midst.  However, I will "take him away" on account of "My fury" against you.

This shows that at times the people suffer under evil rulers because they have rejected compassionate rulers.

To be continued...

- MeAm Lo'ez

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Parashat VaYetze

Parashat VaYetze
Bereishit 28:10 - 32:3

Yaakov's Dream

28:10 Vayetze Ya'akov mi-Be'er-sheva vayelech Charanah
Yaakov left Beer-sheva and went toward Charan.

At the end of the previous parsha, we saw that Yaakov had heeded the advice of his father and mother and had set out for Padan Aram (Charan) (28:7).  The statement here might therefore seem redundant, but it teaches us three lessons:

1. Although Yitzchak and Rivkah told Yaakov to go to Charan, he did not want to leave the Holy Land. It may be permissible to leave in order to find a wife, but this can be done by proxy, as in the case of Yitzchak.  Although Yaakov had to flee from Esav, he could have gone to the academy of Shem and Ever, where he would have been safe.  Living in the Holy Land is extremely precious, and one must do everything in his power not to leave.  At the time, Yaakov lived with his parents in Chevron.  Yaakov we to Beer-sheva since it was a holy place, the place where Avraham had built the altar.  There Yaakov asked G-d for permisson to leave the Holy Land.  When permission was granted, he went on his way. (Yafeh Toar, p. 395).  The Torah thus says, "Yaakov left Beer-sheva and went toward Charan."  Although his home was in Chevron, he left the Holy Land from Beer-sheva after seeking divine permission. (Bachya)
2. When a tzaddik lives in a city, he is its beauty and radiance  (Rashi).  People are embarrassed to do wrong in his presence.  Eventually they learn to emulate his enlightened ways.  Even interpersonal relationships improve. When a tzaddik leaves a place, it remains without a shield.  Everyone does as he pleases; the young insult the old, since they have no one from whom to learn and no example to emulate. (Mizrachi).  Because Yaakov was embarking on a good deed, obeying his parents and seeking a wife, the Torah should have enumerated the number of animals and the amount of property that he took from his father's house.  The Midrash therefore questions why the Torah only says, "Yaakov left."  Even when a mere servant went on such a journey, the Torah said, "The servant took ten of his master's camels" (Bereishit 24:10).  Why not the same for Yaakov?  The Midrash replies that when Yaakov left, it made a great difference to the city.  His own departure was more obvious than that of any goods that he might have taken along.  Yitzchak and Rivkah remained behind.  One tzaddik, however, does not make as much impression as two.  It is very similar to precious stones; a two carat diamond is worth more than twice as much as a one-carat diamond.  A matched pair of particularly fine stones is also worth more than twice as much as each one individually.  The merit of a tzaddik is all the greater when he lives together with other tzaddikim.  Therefore, when Yaakov left, the merit of Yitzchak and Rivkah was diminished. (Bereishit Rabbah).  Similarly, in the case of medicine, a team of physicians can do much more than each one individually.  The group is thus greater than the sum of its parts.  This teaches us how we must mourn a tzaddik. If a tzaddik leaves one city for another it makes a great impression.  How much more is this true when a tzaddik leaves this world.  We must weep and mourn our great loss.
3. Besides fleeing from Esav, Yaakov had another rason for leaving.  We saw that Avraham made an oath to Avimelech that he would not harm his children and grandchildren (21:23).  Yaakov was afraid that he would meet with Avimelech and would be forced to emulate his grandfather's oath.  If he had made such an oath, it would delay the conquest of the land of Kenaan that G-d was giving to his children.  Instead of counting three generations from Avraham, they would now have to count them from Yaakov.  As a result of the oath, Benei Yisrael would have to wait three generations from the time of Yaakov before invading the land.  In order to avoid this, Yaakov went to Charan.  The Torah therefore says, "Yaakov left Beer-sheva."  As we recall, Beer-sheva was the place where Avraham made the oath to Avimelech (21:31).  In order to avoid a similar oath, Yaakov left the city. He intended to return; but he left, hoping that the old Avimelech would die before he returned. (Yafeh Toar, p. 396)

In VaYera we wrote about how Avraham ordained the daily morning service, and in Chayei Sarah, we wrote that Yitzchak ordained the afternoon service. Here we learn that Yaakov ordained the evening prayer.

Yaakov recited the evening service in the place where the Holy Temple was destined to be built. He then wanted to continue on his way but G-d said, "A tzaddik has come to My dwelling place. He cannot leave without spending the night." In order that he would stay, G-d miraculously caused the sun to set before its proper time. According to some, all the world became a great wall before Yaakov, not allowing him to leave that spot. If not for these miracles, Yaakov would have visited and then continued on his way. When he saw the sun set so suddenly, he realized that G-d wanted him to remain on Mount Moriyah that night.

Actually, Yaakov was not yet a true prophet. He had never been worthy of having G-d speak to him. Therefore, like other prophets, his first prophecy came to him at night in a dream. He would thus gradually become accustomed to prophecy: it is very difficult to experience the Divine Presence the first time when one is awake. (Yafeh Toar)

Since Yaakov was not accustomed to sleeping by day, Providence arranged for it to become dark. The sun set two hours before its regular time. (Bereishit Rabbah) As a result, Yaakov had to remain on Mount Moriyah.

Furthermore, since Yaakov was not yet married, he was not able to experience prophecy except in a dream.(Zohar, VaYetze, VaYishlach)

The time for the evening service (Maariv) is after the stars come out. Since it was actually two hours before night (as the sun had set prematurely), how could he have ordained the evening service? (Mizrachi)

Yaakov had returned to Mount Moriyah to recite the afternoon service (Minchah). This was ordained by his father Yitzchak. In order to cause him to remain there, G-d made the sun set two hours before its usual time. When Yaakov saw that it was too late for Minchah, he recited the evening service in its place.

The reason Yaakov placed a stone under his head was because he had foreseen the destruction of the Holy Temple. It is therefore a custom that some people place a stone under their heads when they go to sleep on the night of Tisha B'Av, in commemoration of what Yaakov did. (Orach Chayim 555)

He saw that the Holy Temple would be destroyed, and that 'Esav (Rome) would conquer Yisrael.

According to another opinion, Yaakov took three stones. He said "Since Avraham and Yitzchak were so great, G-d associated His name with them and spoke to them. If these three stones unite, I will know that I am no different than my fathers, and I will have the merit that G-d will speak to me when I wake up from my sleep, even though I am leaving the Holy Land to visit the wicked Lavan." (Bereishit Rabbah)

Others say that he took two stones. He said, "Avraham had such unseemly offspring as Yishmael and Keturah's sons. Yitzchak had an 'Esav. If these two stones become united, I will know that this will be true of only two patriarchs, and I will not have any unworthy sons. This will be true even though I am planning to marry Lavan's daughter."

Others maintain that Yaakov took twelve stones. He said, "I know that G-d wishes to have twelve tribes, paralleling the twelve signs of the zodiac. Neither my grandfather Avraham nor my father Yitzchak could have these twelve tribes. I therefore wish to know if I will be the one to father them. If these twelve stones become one, I will know that I will be the father of the twelve tribes." (Zohar, Pekudei)

These twelve stones were taken from the altar upon which Yitzchak was bound as a sacrifice. (Pirkei Rabbi Eliezer)

Logically, the opposite may have seemed preferable; Yaakov should have taken one stone and have had it become twelve. This would have seemed to be a clearer sign. Yaakov actually wanted to know whether the tribes would be united, without conflict between them. Each one of them could have become a separate kingdom, just as the sons of other men had in the past. But when he saw the twelve stones become one, he knew that things would work out well.

[Although it is forbidden to seek omens,] since Yaakov had only done this for symbolic reasons, it is not forbidden. It is no different from other permissible signs, which is discussed in Chayei Sarah.

Yaakov piled the stones up as a windbreak, to protect him from wild animals. The stones began to argue, each one saying, "Upon me shall this tzaddik rest his head." G-d ordered that all of the stones should coalesce and become one.(Chulin 91a) [Therefore, this verse says, "He took some of the stones" while later, the Torah says, "he took the stone." (28:18), in the singular.]

Logically, it may seem difficult to understand how stones can argue with each other. But, as we discussed in the Parashat Bereishit, even inanimate objects are overseen by angels on high. It was these angels that argued. (Tzedah LaDerech)

Although Yaakov was sleeping on the bare ground, and was apprehensive of his brother 'Esav, his sleep was undisturbed. He slept as peacefully as if he were in the finest bed; regarding him King Shlomo wrote, "You shall lie down and your sleep shall be sweet" (Mishlei 3:24). (Bereishit Rabbah)

Yaakov had not slept in a bed for fourteen years; during the time he studied Torah in the academy of Shem and 'Ever. He was so enthusiastic in his studies that he never made any arrangements to sleep, but merely dozed off on the spot, like King David. (Berachot 3b) The Torah therefore says, "He lay down to sleep in that place." Only "in that place" did he lie down, but elsewhere, he never lay down to sleep. (Rashi)

28:12 Vayachalom vehineh sulam mutzav artzah verosho magia hashamaymah vehineh mal'achei Elokim olim veyoredim bo
He had a dream, and behold a ladder was set up on the earth and the top of it reached toward heaven; and behold angels of G-d were ascending and descending on it.

Yaakov saw a "ladder set up toward the ground" in Beer-sheva. (Bereishit Rabbah)  Its top was "reaching toward heaven," toward the Temple on high. (Rashi; Bachya)

Angels were going up and down on the ladder. Yaakov heard them saying, "Come O sun, come O sun!" Yaakov was being referred to as the "sun" because his merit illuminated the world. (Bereishit Rabbah - Yaakov is called "the sun," based on the verse, "For the sun had come." (28:11)

The ladder was very large and wide. It also stood on a three-legged throne, alluding to the fact that the world is supported by the merit of the three Patriarchs, and that Yaakov had become one of the pillars of the universe. (Chulin 91a)

[The minimum number of "angels" in plural is two.] Yaakov saw two angels ascending to heaven. These were the angels who accompanied him in the Land of Yisrael, who were now departing. It is not permitted for an angel to leave the Holy Land for somewhere else. Two other angels descended on the ladder; these were the angels who would accompany him after he left the Land of Yisrael. (Rashi)

Although Yaakov was on Mount Moriyah [in Yerushalayim, which is right in the middle of the Holy Land,] the angels of outside lands were given special permission to enter the Land of Yisrael so that they would be prepared to accompany Yaakov when he left. (Yafeh Toar)

Surrounding G-d's כִּסֵא הַכָּבוֹד (Throne of Glory) there are four angels known as Chayot. They have the form of a human being, a lion, a bull, and an eagle (Yechezkel 1:10). The angel having a human form had a face precisely like that of Yaakov.  The other angels were therefore amazed. They "ascended" and saw the Chayot, and then "descended" and saw the sleeping Yaakov with the same face. It was very difficult to them to understand how the same form could be in two different places. (Rashi; Chulin)

The angels then became very jealous of Yaakov and wanted to kill him. If he was so unique that his face was engraved on the Throne of Glory, how could he leave the Holy Land and go elsewhere? Besides, he is abandoning his father. (Yafeh Toar)

The angels said, "This man will inherit the entire world. He will dominate over every government! Let us kill him!" (Yalkut Shimoni; Bereishit Rabbah)

Meanwhile, there were other angels who spoke up in defense of Yaakov.

The Torah therefore can be read to say, "there were angels ascending and descending through him."

In heaven, things are not the same as here on earth. Here, one who speaks in favor of Yisrael is hated by the nations, while one who denounces Yisrael is honored and elevated to a position of leadership. In the world of the angels the opposite is true. Angels that speak against Yisrael are degraded, while those who defend her are elevated.

The Torah therefore says that angels were "ascending and descending through him." The angels who spoke up for Yaakov ascended to a higher level, while those who denounced him descended to a lower state. (Eicha Rabbah)

The angels who came to destroy Sedom sinned when they revealed their plans to Lot. G-d had not sent them to reveal to Lot what would happen, but only to rescue him. They also said, "We will destroy this place" (Bereishit 19:13). Since the angels were actually G-d's emissaries, they should not have said that they would do it. Instead they should have said that with His infinite power, G-d would destroy Sedom. Of course, they later told Lot to hurry out because they could not do anything as long as he was there (19:22); this was clear evidence that they were subject to a higher authority. Still, as we have mentioned a number of times, G-d is exacting to the hairsbreadth with saints; and all the more so with angels. The archangels were therefore punished by being exiled from the Divine Presence for 118 years. (Yafeh Toar, p. 292)

It was only now that these angels were released from their punishment, and given permission once again to "ascend" on high. This was because they had accompanied Yaakov on his journey from his father's house to Mount Moriyah. They informed the other angels, saying, "Come and see the great tzaddik Yaakov, whose face is engraved on the Throne of Glory. It is always a pleasure to behold his face." The other angels then "descended" to see him. (Targum Yonatan; Bereishit Rabbah)

The Torah therefore says that the angels were "ascending and descending because of him." The two angels who had gone to Sedom were "ascending," while the other angels were descending to see Yaakov. (Bereishit Rabbah)

28:13 Vehineh HASHEM nitzav alav vayomar ani HASHEM Elokei Avraham avicha ve'Elokei Yitzchak ha'aretz asher atah shochev aleyha lecha etnenah ulezar'echa
And behold HASHEM stood above it, and said, "I am HASHEM, G-d of Avraham, your father, and G-d of Yitzchak. The land upon which you are lying, I will give to you and to your descenants.

Since there were angels who wanted to harm Yaakov, G-d Himself became concerned for him. G-d stood at Yaakov's side, and all his opposing angels left. (Chulin 91a)

The Torah refers to all of the Land of Yisrael as, "The land upon which you are lying." This teaches that G-d folded all of the Land of Yisrael under Yaakov as he slept. This was so he would be able to take possession of it by making use of it (through chazakah, the act of taking it). (Zohar; Zohar Chadash)

G-d called Himself, the "G-d of Yitzchak." He said, "I do not normally associate My Name with tzaddikim during their lifetime, since man always has free will and can sin. But since Yitzchak is blind, he is considered like the dead. He no longer is subject to temptation.

G-d called Himself, "G-d of Avraham your father, and G-d of Yitzchak." Actually, Yitzchak was Yaakov's father, and Avraham was his grandfather. But Yaakov was afraid that the blessings that Yitzchak had given him would not be fulfilled, since Yitzchak had actually intended to bless Esav. In Chayei Sarah, was wrote that Avraham did not bless Yitzchak, since he would father 'Esav. When Yitzchak told Yaakov, "May He grant you Avraham's blessing" (Bereishit 28:4), he indicated that all of Yaakov's spiritual power came from Avraham.

Furthermore, as was wrote in Toledot, G-d accepted Yitzchak's prayer rather than that of Rivkah, because he was the son of a tzaddik, while she was the daughter of a wicked man . For all these reasons, Avraham was considered Yaakov's father even more than Yitzchak. G-d therefore told Yaakov, "I am the G-d of your father Avraham, and the G-d of Yitzchak." (Rashi; Abarbanel; Shama Shlomo)

G-d told Yaakov, "The land upon which you are lying, I will give to you and to your offspring. Your offspring will take over the entire land from the Kenaanim as easily as you took over the small plot of land upon which you slept. (Chulin)

At this time, G-d also promised Yaakov that he would be buried in the Holy Land. (Bereshit Rabbah)

28:14 Vehayah zar'acha ka'afar ha'aretz ufaratzta yamah vakedmah vetzafonah vanegbah venivrechu vecha kol-mishpechot ha'adamah uvezar'echa
Your descendants shall be as the dust of the earth. You shall spread to the west, to the east, to the north and to the south. Through you shall be blessed all the families of the earth, and through your descendants.

In Hebrew, ים (yam) means "west," but it also means the "sea." The verse can therefore be read "You shall spread out to the sea." G-d said to Yaakov, "Through your merit, the [Reed] Sea will split when your descendants leave the land of Egypt. Through you and your offspring shall all the families of the earth be blessed. When people wish to bless each other they will say, 'May you be like Yaakov and his children. (Ralbag)

28:15 Vehineh anochi imach ushmarticha bechol asher-telech vahashivoticha el-ha'adamah hazot ki lo e'ezovcha ad asher im-asiti et asher-dibarti lach
Behold, I am with you, and I will guard you wherever you go, and I will bring you back to this land, I will not forsake you until I have done that which I have spoken to you."

"I Myself will be with you. You will not be under the providence of angels as are other tzaddikim. (Ramban)

"Neither will you have to be concerned about 'Esav or Lavan. I will not abandon you until I have completed what I promised regarding you. I promised Avraham, 'To your offspring I will give this land' (12:7). It is only through you that this promise will be fulfilled. Esav is wicked; he is not considered to be the 'offspring' of Avraham and Yitzchak. (Rashi)

"Even when your descendants are downtrodden in the soil and scattered to the four winds, all the families of the earth will be blessed through them." (Mishkenot Yaakov)

As was wrote in Lech Lecha it was an act of kindness that G-d scattered Yisrael among all the nations, since this would guarantee their survival.


The Ladder

The ladder that Yaakov saw was also symbolic of Yisrael's future. G-d thus disclosed to Yaakov the entire future of the Jewish nation.

The ladder symbolizes the Great Altar that stood in the Holy Temple in Yerushalayim. Although it "stood on the ground," its "head was in heaven." The fragrance of the sacrifices would ascend on high, and G-d would cherish them very much. The "angels ascending and descending" allude to the kohanim (priests) who would offer the sacrifices (climbing to the top of the altar, and going down again). (Bereishit Rabbah; Zohar Chadash)

The ladder also symbolized the revelation at Sinai, and the fact that the Torah would be brought down from heaven there. The numerical value of the Hebrew word for "ladder," סֻלָם (sulam), is 130 - the same as that for סִינַי (Sinai). The "angels" allude to Moshe and Aharon, who "ascended" to heaven and "descended" with the Torah. They are properly referred to as "angels of G-d" since prophets are also called angels. The Hebrew word for angel, מַלְאָךְ (malach) also means messenger. (Tanchuma, VaYishlach)

Also alluded to here is the exile of the Benei Yisrael and the destruction of the Holy Temple. The Jews would suffer very much in the time of Nevuchadnetzar, who would make an idol sixty cubits high and six cubits wide (Dani'el 3:1).  The letters of סֻלָם (sulam) meaning "ladder" are the same as those of סֶמֶל (semel) meaning "statue" or "idol." The "angels" were Hananiah, Mishael and Azariah, who "descended" into the fiery furnace, and "ascended" unscathed. (Bereishit Rabbah)

Yaakov's vision also teaches that the world is like a ladder, where some people "ascend" while others "descend." Some people become wealthy and attain status, while others become poor.

G-d also showed Yaakov that although he was lying on the bare ground, without even a pillow for his head, in the end, his "head would reach to the heavens."

G-d also showed Yaakov the form of the Holy Temple as it was built by King Shlomo. He then showed it destroyed, rebuilt, and destroyed again. Finally, He showed Yaakov how it would be rebuilt in the Messianic Age, and then last forever.

Yaakov was also shown all the guardian angels of the great empires. The angel of the Babylonian Empire climbed up 70 rungs and then went down. The angel of the Persian Empire climbed 52 rungs and descended. The Greek Empire's angel climbed 180 rungs before it fell. The angel was able to climb a rung for each year that its empire would endure; then it would descend to indicate that the empire would fall.

Yaakov then saw the angel of Edom (Rome, western civilization) climbing the ladder, and he could not count how many rungs it climbed. He did not see it come down again. Very startled, he said, "But that is terrible. The civilization will last forever."

"Do not fear, Yaakov," replied G-d. "Although Edom's angel will climb until he is near the Throne of Glory, I will cast him down too. But you too will have to climb the ladder."

Yaakov was terrified. "What good is it to climb the ladder and to go down again like these angels?"

"I promise you," said G-d, "that you will ascend and never descend."

Still, Yaakov was insecure and he did not want to climb the ladder. It was then decreed that his descendants would go into exile four times, one for each of the empires that he saw.

In general, Yaakov saw the entire future in this dream. He saw the angels of each nation "ascending" and "descending.

This was Yaakov's dream.

28:16 Vayikatz Ya'akov mishnato vayomer achen yesh HASHEM bamakom hazeh ve'anochi lo yadati
Yaakov awoke from his sleep, and said, "In truth, HASHEM is in this place, and I did not know it."

"If I had known, I never would have gone to sleep in such a holy place."

28:17 Vayira vayomar mah-nora hamakom hazeh eyn zeh ki im-beit Elokim vezeh sha'ar hashamayim
He was afraid and said, "How awesome is this place! This is none other than the house of G-d, and this is the gate of heaven."

At first, Yaakov had assumed that he was still on Mount Moriyah, where he and his father had often worshiped. Since he had been there many times, the surroundings had a calming influence on him. But now that he saw that he was so terrified, he realized that he was actually in unfamiliar territory. He therefore said, "How fearsome is this place! This is none other than the house of G-d's, and this is the gate of heaven." 

Yaakov was terrified because he was in the presence of a twin sanctity. First there was the sanctity of Mount Moriyah, the place of the ancient altar. There was also the sanctity of Beit-el or Luz, which was the "gate of heaven." "Since I am not familiar with this place, I am terrified."

This teaches how careful one must be not to sleep in the synagogue or any other place of worship or study. Since these are holy places, one must have as much respect as in a royal palace. What person would have the audacity to sleep in the king's chambers? No matter how sleepy he is, he would not be able to fall asleep out of awe of the king. This should be even more true of G-d's house.

When people come to study in synagogue during the long winter nights, they must be careful not to smoke or engage in idle chatter. This is especially true of the small daily prayer room, which is often built right next to the ark. When people worship early, they may not take a nap in the synagogue.

Speaking unnecessarily in the synagogue is a major sin. One who does so has no portion in the G-d of Yisrael, since he clearly shows that he has no respect for the Presence that is in the synagogue.

There are angels whose charge it is to look for people speaking in synagogue. When they see such a person, they place their hands on his head and say, "Woe is to this man who spoke in this place."

Conversing in synagogue [on the Shabbat) is tantamount to violating this holy day. This is especially true when the cantor is reading from the Torah. Everyone must then listen with awe, hearkening to the words just like when they were given at Sinai. During the Torah reading, it is forbidden even to read Psalms or other prayers; one must be as silent as if he had no mouth.

Even after the services are over, it is still forbidden to hold conversations in the synagogue. It is a holy and fearsome place, as Yaakov said, "How fearsome is this place."

Yaakov said, "This is a most unusual place. It is G-d's Temple. This will be the site of the Holy Temple (Beit HaMikdash), precisely opposite the spiritual Temple that is under G-d's Throne of Glory.

This place is also very important since it is the gate through which prayers are accepted. The Temple on earth parallels the spiritual Temple on high. It is the gate of heaven. This gate will be open many times to receive the prayers of saints.

When a person worships in Yerushalayim, it is just like praying directly before the Throne of Glory. The gates of heaven are open to accept prayer. This is the meaning of the verse, "This is the gate of heaven."

Yaakov got up early in the morning and took the stone that he had placed at his head. He erected it as a monument, and poured oil on its top.

Providence arranged for Yaakov to have a small flask of oil. He poured oil over it so that the miracle that had happened would be recognizable.

28:19 Vayikra et-shem-hamakom hahu Beit-el ve'ulam Luz shem ha'ir larishonah
He named that place Beit-el, but Luz was the original name of the city.

Yaakov named the place Beit-el or "House of G-d" because he had seen the Divine Presence there. The city's original name had been Luz.  The word Luz denotes an almond tree, and the city had been given that name because of the thick tree that covered its entrance. In the Parashat Bereshit, we wrote that the resurrection bone in man's spine is also called the Luz. This bone is indestructible and permanent. The city was named Luz because people did not die there, and the Angel of Death had no power in that city.

28:20 Vayidar Ya'akov neder lemor im-yihyeh Elokim imadi ushmarani baderech hazeh asher anochi holech venatan-li lechem le'echol uveged lilbosh
Yaakov made a vow, saying, "If G-d will be with me, and guards me on this path that I am going, and gives me bread to eat and clothing to wear;
21 Veshavti veshalom el-beit avi vehayah HASHEM li le-Elokim
And if I return in peace to my father's house, and HASHEM will be my G-d;

"If G-d will be with me, keeping all his promises, so that I will not lack anything. And if I return in peace, innocent of sin, not influenced by Lavan. If I am protected from spreading malicious gossip, from gazing at strange women and listening to them sing (since this is tantamount to lewdness), from publicly embarrassing another (which is considered like murder), and from purposely ignoring the poor (which is also like bloodshed). If Your name is associated with me from the beginning to the end, that none of my offspring should be unworthy, then I accept upon myself that:

28:22 Veha'even hazot asher samti matzevah yihyeh beit Elokim vechol asher titen-li aser a'asrenu lach
[Then] this stone which I have set [as] a monument will become the House of G-d, and of all that You give, I will surely give a tenth to You."

 "This stone will become G-d's Temple, especially designated for people to prostrate themselves to G-d."

This stone became known as the Foundation Stone (Even Shetiyah) upon which the Holy Temple was built. The stone stood in the Holy of Holies, and upon it the Holy Ark was placed.

Yaakov promised to separate a tithe of all that he would gain to G-d. This was a tenth of all his produce.

According to another opinion, he promised to separate a fifth, that is, a double tithe. Yaakov literally said, "Tithe, I will tithe it to You." In the future, the Torah would require such a double tithe, one tenth for the Leviim, and another tenth for the poor.

Yaakov did not make this conditional because he doubted G-d's promise. Rather, he was concerned lest the Evil Urge cause him to sin and thus prevent the promise from being fulfilled.

Some say that Yaakov made this conditional because the promise had come to him in a dream, and all dreams contain an element of fantasy. He therefore said, "If these things really come true, then I will give a double tithe and will make this stone into a permanent monument."


Luxuries

It would be well to contemplate the things that Yaakov asked of G-d. He only asked for bread and clothing, not for any luxuries. Tzaddikim only pray for the most absolute necessities, without which they cannot exist. They do not want anything that may be superfluous. They are therefore happy with whatever G-d grants them.

King Shlomo therefore said, "Give me neither poverty nor riches" (Mishlei 30:8). The wise Shlomo said that it is best to be neither wealthy nor poor, since both are bad. If a person is rich, he can easily become proud. All the world is his, and he does not give a thought to the next world. If a man is poor, he is likely to flatter others, lie and do other sins without realizing it.

Women should also learn a lesson, not to ask their husbands for more than they can afford. This will bring them punishment in the next world. As a result the men become so involved in their business that they cannot concentrate on their prayers, and cannot even recite one or two Psalms daily. They are too busy trying to satisfy their wives' taste for luxury. As a result, such husbands become involved in lies and false oaths, and do not properly pray to G-d.

A religious woman, on the other hand, makes do with what her husband earns. Her husband is able to live in peace and deal honestly in business.

If one contemplates the situation, he will see that G-d directs the world with great wisdom. G-d prepares everything as it is needed. Thus, for example, since wheat is necessary for the survival of the world, it is extremely plentiful. Shiploads are transported all the time. Precious stones, on the other hand, which are mere luxuries, are quite rare. Water, which is even more necessary than wheat, is all the more common, found even in wells along the road.

In this manner, the more necessary something is, the more common and inexpensive it is. G-d certainly could have created many beautiful stones, so that they should be inexpensive. But He does not want man to waste all his time on trinkets.

Yaakov understood this. He therefore only prayed for bread to eat and clothes to wear.


Vows

Actually, it is not good to be too quick to make vows. From this story of Yaakov, however, we learn that when a person is in trouble, it is a good deed to pledge money for charity or make a vow to study Torah.

The Torah therefore says, "Yaakov made a vow, saying (lemor)." As a general rule, wherever the Torah uses the expression "lemor," it indicates that the statement was meant to be told to others. Since no one else was present, to whom should Yaakov's message be conveyed? The Torah alludes to the fact that Yaakov's statement was meant to teach a lesson to all generations: in a time of trouble one may make vows to do good.

Although one does not actually do anything when he makes a vow, the merit of the good deed he intends to do protects him in advance and rescues him from trouble.

The Talmud relates that in the time of Rabbi Zeira, the government passed a law that Jews not be allowed to fast in times of drought. They did not wish it to be said that rain came because of Jewish prayers. Rabbi Zeira told the community, "Take it upon yourselves right now to fast; when the law is repealed, you will be able to fulfill your vow." As a result of the acceptance, great benefit came. The mere fact that they had vowed to fast resulted in the acceptance of their prayers.

When making a vow, one must associate it with Yaakov. In vowing charity for the sake of the sick, one should say, "G-d of Yaakov, heal my child and I will give so much to charity" or "and I will study a chapter each day" or, "and I will study a Mishnah each day" or "and I will say ten psalms each day." Since this is learned from Yaakov, his name should be mentioned.

Some say that one should not make a vow even in a time of trouble. Such vows could only be made in ancient times when people were sure to fulfill whatever they accepted upon themselves. Today, there are many possible obstacles that can prevent a person from fulfilling his vow.

It is therefore best not to vow at all. If one does not keep a vow, he causes himself great harm. Even if he nullifies the vow, it is not certain. The laws involving annulment of vows are extremely complex, and not everyone is expert in them. Even if three say that a vow is annulled, their action is not necessarily valid. It is therefore best before planning any good deed to say that it is "without a vow" (b'li neder).

If a person began to fast for the sick, or took upon himself to fast for a fixed number of days, he must fast all these days even if the patient recovers or dies in the interim. Similarly, if one vows to give a certain amount to charity, he must give it in full even if the patient has recovered or died.

However, if he later found out that the patient had already recovered or died by the time he made the vow, the vow is considered erroneous, and need not be kept.

A second lesson that we learn from Yaakov involves the transfer of something not yet in existence. In a secular business deal, the merchandise changing hands must actually be in existence. If something not yet in existence is sold, even if a legal act of sale is made, the sale is invalid. The only way that such a sale can be validated is if the seller makes an oath to uphold the sale.

In the case of consecration [to charity], this rule does not apply [and even something not yet in existence can validly be pledged]. Thus for example, if a person makes a promise, "If I make a hundred dollars, I will give ten to charity," he must make good his pledge, since this constitutes a vow.

In his prayer, Yaakov asked for "bread to eat and clothing to wear" (28:20). Obviously, bread is not worn and clothing is not eaten. But, as we wrote in Chayei Sarah, in prayer, one must specify precisely what he desires as much as is possible.

Yaakov also prayed that he be strong and healthy; if one is sick, he cannot enjoy his property. [He wanted to be healthy enough to eat his bread and wear his clothes;] and he therefore prayed for "bread to eat and clothing to wear." He did not want these things to merely be stored in a box.

Some say that Yaakov actually made this vow and said this prayer before he had the dream. G-d replied and said, 'I will fulfill your request with regard to everything other than income." It is always difficult for a tzaddik to earn a livelihood G-d wants their hearts always to be directed toward heaven, praying for their needs. He enjoys listening to their enlightened prayers.

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MeAm Lo'Ez; Rashi; Bachya