Parashat VaYetze
Bereishit 28:10 - 32:3
Parsha Summary
Yaakov's ladder (sulam)
Yaakov meets Rachel
Yaakov marries
Birth of the eleven Tribes
Yaakov's journey home
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:
- 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)
- 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.
- 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)
When Yaakov was leaving Beer-sheva, Esav summoned his son Elifaz and gave him secret instructions, "Take your sword and intercept Yaakov on the road. Do away with him and hide his body in the mountains. You will then be able to take all the wealth that he has with him, and return home. No one will be the wiser."
Yaakov was 63 years old when he received his father's blessing. He then spent 14 years in the academy of Shem and Ever. Therefore, when he set off toward Charan, he was 77 years old. This was in the year 2185 (1576 b.c.e.)
28:11 Vayifga bamakom vayalen sham ki-va hashemesh vayikach me'avnei hamakom vayasem mera'ashotav vayishkav bamakom hahu
He reached the place and spent the night there because the sun had set. He took some of the stones of that place, and arranged them around his head, and lay down in that place.
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
