The Eyes Have It 3 - Vayishlach 5772

I would like to move on to an idea that Rav Chaim Shmulevitz writes in the Shiurim that he gave in the ’67 war. They are printed in the new Sichos Mussar the ones that have a section L’regel Hazman. He asks a question on the Parsha. Rochel is buried at the side of the road. Why is she buried at the side of the road? Later in Parshas Vayechi, Yaakov Avinu reveals the secret as it says in Rashi to 48:7 (ואקברה שם: ולא הולכתיה אפילו לבית לחם להכניסה לארץ, וידעתי שיש בלבך עלי [תרעומת], אבל דע לך שעל פי הדבור קברתיה שם שתהא לעזרה לבניה כשיגלה אותם נבוזראדן, והיו עוברים דרך שם, יצאת רחל על קברה ובוכה ומבקשת עליהם רחמים, שנאמר (ירמיה לא יד) קול ברמה נשמע רחל מבכה על בניה וגו', והקב"ה משיבה (ירמיה לא טו) יש שכר לפעולתך נאם ה' ושבו בנים לגבולם). That someday Klal Yisrael would go to Galus, on their way they would pass Kever Rachel and she would Daven for them. She is the one because Klal Yisrael passes her Kever.

Rav Chaim Shmulevitz asks a question. He said the Imahos in heaven know what is going on, Avraham, Yitzchok, and Yaakov know what is going on. Rochel and Leah know what is happening. What is the difference if Klal Yisrael passed the Kever or did not pass the Kever? Says Rav Chaim Shmulevitz an awesome idea. He says that from this you see the Koach Hari’iya. You might know something and be fully aware of it but until you see it, it doesn’t affect you. Even the Imahos, even after death and they were buried, if the people fleeing the Churban are going to pass in front of Kever Rochel, just the fact that her Neshama sees it causes a Hisragshus, a feeling, a Hergish.

A Jew's Confidence - Vayishlach 5772

We will begin with Rav Schwab whose idea is that we find that Yaakov Avinu was afraid as it says in 32:8 (וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ).  Rav Schwab writes that the Derech of a Yid is to start out with Pachad, with fear. After that he gets up and Davens to the Ribbono Shel Olam, he does that which he has to do to take care of his situation and after that he proceeds with confidence. He feels confident that he has done that which he had to do and the fear goes away. (וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ), Yaakov was afraid and then (וַיֹּאמֶר, יַעֲקֹב, אֱלֹקי אָבִי אַבְרָהָם, וֵאלֹקי אָבִי יִצְחָק: יְקוָק הָאֹמֵר אֵלַי, שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ--וְאֵיטִיבָה עִמָּךְ). He Davens to the Ribbono Shel Olam. After that Yaakov Avinu no longer has fear, it doesn’t mention anywhere any type of fear and he goes with confidence.

Rav Schwab writes that that is the Hanhaga of a Yid. He says that when we say (נפילת אפיים) in that Kapittal Tehillim 6 that we say during (נפילת אפיים), we find this Hanhaga. We say (רְפָאֵנִי ק'. כִּי נִבְהֲלוּ עֲצָמָי). We Daven to Hakadosh Baruch Hu because (נִבְהֲלוּ עֲצָמָי), my bones are in a state of disarray. (וְנַפְשִׁי נִבְהֲלָה מְאד) and my soul is in a state of disarray, it is Fartumult. (וְאַתָּה ק ' עַד מָתָי) and Hashem how long can I continue? Then at the end of that Perek of (נפילת אפיים) we speak with confidence, (סוּרוּ מִמֶּנִּי כָּל פּעֲלֵי אָוֶן. כִּי שָׁמַע ק ' קול בִּכְיִי). (שָׁמַע ק ' תְּחִנָּתִי. ק ' תְּפִלָּתִי יִקָּח). Then we talk with confidence. That is the Hanhaga of a Yid. To have fear, to turn to the Ribbono Shel Olam, Daven, and at the end to state with confidence that I am in the hands of the Ribbono Shel Olam and I could move forward without fear. This is the thought that Rav Schwab says here in the Parsha.

Rav Druk on page 233 in his Sefer says the identical Rayon, however, he starts with a different question. Rav Druk’s question is when Yaakov sends a message to Eisav he states 32:6 (וַיְהִי-לִי שׁוֹר וַחֲמוֹר, צֹאן וְעֶבֶד וְשִׁפְחָה). Yaakov Avinu describes his possessions. Rabbeinu Bachya makes a point here, he says that Tzon is usually mentioned as the first possession in the list of possessions that a person has.

He gives an example by Avraham Avinu where it says (צֹאן וּבָקָר). (You can see this in 21:27 or 24:35). BY Yitzchak Avinu it says in 26:14 (וַיְהִי-לוֹ מִקְנֵה-צֹאן וּמִקְנֵה בָקָר). It mentions the sheep first. Even by Yaakov Avinu in last week’s Parsha 30:43 (וַיְהִי-לוֹ, צֹאן רַבּוֹת, וּשְׁפָחוֹת וַעֲבָדִים, וּגְמַלִּים וַחֲמֹרִים). Again it mentions the sheep first. That is the style of the Posuk is that a person’s wealth which in those days was in having a lot of sheep and therefore, typically sheep are mentioned first in a list of possessions that a person owns. So Rabbeinu Bachya asks why here does it mention the sheep somewhere in middle? Rabbeinu Bachya answers as follows. Yaakov Avinu did not want to highlight the sheep because he stole the Bechora using 27:9 (שְׁנֵי גְּדָיֵי עִזִּים), using this type of an animal and he didn’t want to mention the Bechora having it sort of stick out in his conversation with Eisav so he put it in the middle. This is what Rabbeinu Bachya says on 32:6.

Rav Druk asks that it is interesting that Yaakov Avinu didn’t want to highlight the (צֹאן) possession. But later we find B’feirush in the Posuk that when Yaakov actually sends the gift to Eisav that he sends (עִזִּים) first as it says in 32:15. It had been exactly that kind of animal that had been used to steal the Bechora. What changed?

Rav Druk answers and the quote from the Sefer is before Yaakov Avinu Davens he was full of fear and afterwards he no longer had fear. A beautiful Rayon in Davening.

Rav Druk adds another example the Gemara says in Maseches Berachos at the beginning of the last Perek says on 54a (top line) (הרואה מקום שנעשו בו נסים לישראל אומר ברוך שעשה נסים לאבותינו במקום הזה). There is a Beracha for when seeing where miracles took place. One of the examples mentioned is (8 lines from the bottom) (ואבן שישב עליה משה בשעה שעשה יהושע מלחמה בעמלק). The stone on which Moshe Rabbeinu sat when he did battle with Amaleik. The question is Moshe Rabbeinu sat on the stone and prayed, the miracle took place on the battlefield. Why are we putting the miracle as the Makom Hatefilla?

With this Rayon Rav Druk explains, no, the place where it switches from Pachad to Bitachon, the place where the success is, is the Makom Hatefilla. Therefore, that is a way for a person to know to Daven.

This would answer an old Kasha that we asked in a previous year. We asked Yaakov Avinu planned to split the camp into 2 Machanos 32:8 (וַיִּירָא יַעֲקֹב מְאֹד, וַיֵּצֶר לוֹ; וַיַּחַץ אֶת-הָעָם אֲשֶׁר-אִתּוֹ, וְאֶת-הַצֹּאן וְאֶת-הַבָּקָר וְהַגְּמַלִּים--לִשְׁנֵי מַחֲנוֹת). So if Eisav (וַיֹּאמֶר, אִם-יָבוֹא עֵשָׂו אֶל-הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ--וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר, לִפְלֵיטָה). So that the other Machane could escape. Yet when he comes to Eisav in 33:1 (וַיִּשָּׂא יַעֲקֹב עֵינָיו, וַיַּרְא וְהִנֵּה עֵשָׂו בָּא, וְעִמּוֹ, אַרְבַּע מֵאוֹת אִישׁ; וַיַּחַץ אֶת-הַיְלָדִים, עַל-לֵאָה וְעַל-רָחֵל, וְעַל, שְׁתֵּי הַשְּׁפָחוֹת) they are all there, what happened to his grand plan? 

But the answer would fit. When he was afraid that was his plan. After his Davening and his sense of Bitachon then it was a whole different story. Then he had a different sense.

To this Rav Druk adds something that was very much his style. Later in the Sefer on page # 235 that we find that Yaakov Avinu slept the night before he was going to meet Eisav as can be seen in 32:14 (וַיָּלֶן שָׁם, בַּלַּיְלָה הַהוּא; וַיִּקַּח מִן-הַבָּא בְיָדוֹ, מִנְחָה--לְעֵשָׂו אָחִיו). All the Avos went to sleep overnight in any episode that takes place in the Torah. Rav Druk asks why does it say here (וַיָּלֶן שָׁם, בַּלַּיְלָה הַהוּא) that he slept overnight and then he did what he had to do? It seems to be an unnecessary comment.

Rav Druk answers imagine Yaakov Avinu was afraid that they would all be killed, it was the night before he was going to meet Eisav and he was able to sleep through the night? The Posuk is telling us (וַיָּלֶן שָׁם, בַּלַּיְלָה הַהוּא) he was able to sleep, he was with Yishuv Hada’as once he Davened and felt Batuach that Hakadosh Baruch Hu would guide him, he no longer had any fear.

Rav Druk mentioned a story regarding the Steipler who went as a Bachur to meet a girl in the early 20th century equivalent of a date. I am sure that they did not go anywhere, however, he went to her house to meet this woman. When he got there it was very late at night and the Steipler had not slept as he had stayed up the previous night learning and he was waiting and the woman was late. As he was waiting he decided to take a nap. He said Hamapil planning to take a nap for at least ½ an hour. After he said Hamapil the girl and her family walked in and it is almost comical to imagine, the Steipler is sitting there the girl and the family come in and he doesn’t want to speak after saying Hamapil. He motions to them that he had said Hamapil and that he has to take a nap. So they wait and he took a nap for a half hour with his head down.

Rav Druk said, amazing, he was able to fall asleep! Here he was going on a date. The girl walks in and he says to wait that he has to take a nap and he is able to fall asleep. That is the confidence that is in the heart of a Gadol B’yisrael once he Davens. This is something to learn from.

In Rav Druk’s Sefer later on page # 243 he mentions something additional based on this Yesod, however, it is enough on this one Yesod, an important Yesod, something to know when you say (נפילת אפיים).

Was She Still Alive? - Vayishlach 5772

We have in the death of Rochel Imainu that the Posuk says a Lashon of 35:18 (וַיְהִי בְּצֵאת נַפְשָׁהּ, כִּי מֵתָה). There is something of a question of how to translate the Posuk. (כִּי מֵתָה) could mean because she died if it is Lashon Ovar or it could mean (וַיְהִי בְּצֵאת נַפְשָׁהּ, כִּי מֵתָה) because she was dying. The Nafka Mina is if it is Lashon Ovar, past tense or if it is in present tense. Is the word pronounced Mil’ail (מֵתָה) with the stress on the (מֵ) or (מֵתָה) with the stress on the (תָ).

In the Targum Unkalis he brings both Teitch as it says Arei Misas and in parentheses it says Arei Mai’sa. So it brings both Teitchen. Rav Pam was No’heig here in the Yeshiva that it was read twice by the Baal Korei. That was in order to get both possible meanings of this Posuk.

Don't Kill Him Yet - Vayishlach 5771

We know that this Parsha begins with Eisav out to kill Yaakov Avinu. Isn’t it strange, the last time we met Eisav, it was in Parshas Toldos, 27:41(וַיִּשְׂטֹם עֵשָׂו, אֶת-יַעֲקֹב, עַל-הַבְּרָכָה, אֲשֶׁר בֵּרְכוֹ אָבִיו; וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, יִקְרְבוּ יְמֵי אֵבֶל אָבִי, וְאַהַרְגָה, אֶת-יַעֲקֹב אָחִי) Eisav said in his heart, when my father dies, I will kill Yaakov. Did he mean that seriously that he is going to wait until his father dies? Rashi says, (יקרבו ימי אבל אבי: כמשמעו, שלא אצער את אבא. ומדרש אגדה לכמה פנים יש) Eisav was genuinely a Mechabeid Av V’aim and he wouldn’t kill Yaakov during Yitzchak’s lifetime because that would bring pain to him.

That being the case, the beginning of this week’s Parsha in Vayishlach, is so strange. Yitzchak at the time he gave the B’rachos was either 122 or 123. We know this from Rashi in Parshas Toldos 27:2 (לא ידעתי יום מותי: אמר רבי יהושע בן קרחה אם מגיע אדם לפרק אבותיו ידאג חמש שנים לפניהם וחמש לאחר כן, ויצחק היה בן מאה עשרים ושלש, אמר שמא לפרק אמי אני מגיע, והיא מתה בת מאה עשרים ושבע והריני בן חמש שנים סמוך לפרקה, לפיכך לא ידעתי יום מותי, שמא לפרק אמי, שמא לפרק אבא) Since he was within 5 years of the Petira of his mother who had lived 127 years. Since he was within 5 years of that, he was either 122 or 123 when he gave the B’rachos.  Subsequent to that, Yaakov learned in the Yeshiva Sheim V’aiver for 14 years and he spent 20 years at Beis Lavan which totals 34 years. If we add 123 + 34 we come out that Yitzchak was 157 years old. Yitzchak still lived another 23 years. What happened? Eisav had said that when Yitzchak passes away he would kill Yaakov and here we find him out to kill Yaakov before his father’s Petira?

Matzeiva: Altars & Monuments - Vayishlach 5771

35:20 (וַיַּצֵּב יַעֲקֹב מַצֵּבָה, עַל-קְבֻרָתָהּ--הִוא מַצֶּבֶת קְבֻרַת-רָחֵל, עַד-הַיּוֹם) We have in this week’s Parsha Rochel’s death, her being buried at a place that Jews will come to visit and pray at the side of the road, and we have here that a Matzeiva is built on the final resting place of Rochel. There is a single stone that is put as a resting place. (וַיַּצֵּב יַעֲקֹב מַצֵּבָה, עַל-קְבֻרָתָהּ) Yaakov put up a Matzeivah.

We find the word Matzeivah used in a different context. In Parshas Shoftim 16:22 ( וְלֹא-תָקִים לְךָ, מַצֵּבָה, אֲשֶׁר שָׂנֵא, יְרוָר אֱלֹקֶיךָ) We find that as a place from which to serve Hakadosh Baruch Hu, a Mizbaiach made of many stones in desired. A Matzeivah made of one stone is hated by Hakadosh Baruch Hu. Rashi in Shoftim says (אשר שנא: מזבח אבנים ומזבח אדמה צוה לעשות, ואת זו שנא כי חק היתה לכנענים. ואף על פי שהיתה אהובה לו בימי האבות עכשיו שנאה, מאחר שעשאוה אלו חק לעבודה זרה). Even though in the times of the Avos a Matzeivah was a suitable place from where to serve Hakadosh Baruch Hu, for generations it is changed. For generations it is a Mizbaiach. It is a little strange that we use the name Matzeivah which the Torah says Hakadosh Baruch Hu hates for the stone that we put on the Kevorim of the people that we love. Why use the word Matzeivah?

In the Darash Moshe in the first volume on Parshas Shoftim he has a very nice Kavanah in the Remez of Matzeivah and Mizbaiach, he is not talking about a Matzeivah at a cemetery, he is talking about a Matzeivah as a place from which to serve Hashem. If we learn this Rav Moshe we will have a tremendous insight into a Matzeivah in a Bais Hakvares.

Rav Moshe writes that a Matzeivah is a single stone and a Mizbaiach consists of many stones as a symbol. Something built of many stones symbolizes continued building. When something is made of many bricks one can continue to build it higher and higher. It’s something that has the ability to be extended and still retain its identity. It will be a Mizbaiach no matter how many additional stones are added to it.

A Matzeivah is made out of a single stone, it can’t be enlarged and still be a Matzeivah of a single stone. If you add stones it will become a Mizbaiach. Therefore, Matzeivah symbolizes an accomplishment while Mizbaiach symbolizes continuous accomplishments.

Before Matan Torah says Rav Moshe, if someone kept Mitzvos and kept the Torah, he had an accomplishment. Let’s say somebody (as the Avos did) keeps Shabbos for awhile, or keeps the Mitzvah of Kashrus, he has an accomplishment. If he does it for 10 years and then stops for the rest of his life, before Matan Torah whatever he did was a set accomplishment that he had symbolized by a Matzeivah.

After Matan Torah it is not that way. If somebody keeps the Mitzvah of Kashrus for 10 years, he hasn’t accomplished anything yet. If for the rest of his life he abandons it, then he does not have an accomplishment. When we keep the Mitzvos of Kashrus, Taharas Hamishpacha, Shabbos, Learning, Davening, any Mitzvah, we are adding stones to a building which we all ultimately hope will grow to great heights. All of our accomplishments can only be symbolized by a Mizbaiach. If it was before Matan Torah and there was no Chiyuv, where a person keeping Mitzvas had so to speak a Matzeivah, a set accomplishment which could not later be changed.

Says Rav Moshe, that is the reason why before Matan Torah it was (אהובה לו בימי האבות) it was something which was beloved, it was a set finished accomplishment. However, after Matan Torah, whatever we accomplish we have to see as a means to keep on building and keep on accomplishing. Ad Kan Divrei Rav Moshe, a tremendous insight into the symbolism of Matzeiva and Mizbaiach.

Let us take it to our discussion. Isn’t it strange that a Matzeivah would be put on a resting place of someone who passed away when the Torah says (וְלֹא-תָקִים לְךָ, מַצֵּבָה, אֲשֶׁר שָׂנֵא, יְרוָר אֱלֹקֶיךָ)? We can say no, it is not strange at all. During a person’s lifetime his accomplishments have to keep on growing and therefore the idea of a Matzeivah of being finished is inappropriate. When someone passes away, his lifetime is done and he has finished his accomplishments and we put up a Matzeivah as if to say, Leich B’shalom, go with what you have already accomplished.

As a matter of fact this is why there is a custom to place onto the Matzeivah etchings or writings which tell us about the person’s accomplishments, because that is a Matzeiva, a symbol of his accomplishments which indeed are finished once a person passes from this world he has no further ability to accomplish. That is the purpose of the Matzeivah.  

Perhaps we can add one more Nikuda which someone suggested so beautifully. There is a Minhag by Yidden that when you go visit a Kever, you place stones on the Matzeivah. Perhaps we can now understand it. The Matzeivah says that a person’s accomplishments are finished. We say no. If a person passed away and we learned from his actions, even after when he is the Olam Ha’emes, he can continue to accrue benefits, because the things he did in Olam Hazeh have now accomplished more and more good. So that we are putting stones on a Matzeivah as if to say the accomplishments are not finished. There are additional accomplishments (Zechusim) that can be added. When we go to a Kever of someone we love, we say we are going to learn from your Maasim and add Zechusim and perhaps that is symbolized by the adding of the stones to the Matzeivah. This is a thought regarding the Matzeivah which Yaakov put on the Kever of Rochel.

Jews in Booths - Vayishlach 5771

33:16 – 17 The Posuk says after the confrontation with Eisav (טז  וַיָּשָׁב בַּיּוֹם הַהוּא עֵשָׂו לְדַרְכּוֹ, שֵׂעִירָה יז  וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת; וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת) that afterwards Eisav went to Sai’ir and Yaakov went to a place called Sukkos. This seems to be an incidental part of Yaakov’s life that he went to a place called Sukkos. Yet we find that Yaakov is somehow identified with this place called Sukkos.

We know that the Sholosh Regalim are K’negged the 3 Avos. Pesach is K’negged Avraham as we find at the beginning of Parshas Vayeira. Yitchok who is Gevura is related to Shavuos. Yaakov is identified by Sukkos. The fact that this incident took place in Sukkos seems to be incidental and certainly needs explanation. 

In the Sefer Yismach Yisrael there is a beautiful explanation of the confrontation between Eisav and Yaakov and the fact that it ends (יז  וְיַעֲקֹב נָסַע סֻכֹּתָה). The Yismach Yisrael brings a Tanna D’vei Eliyahu Zuta, a B’raissa in Perek 19. Essentially, it says that Eisav and Yaakov divided the existence of Olam Hazeh and Olam Habah.  Eisav chose the benefits and pleasures of Olam Hazeh and Yaakov the Schar of Olam Habah. Yaakov was willing to forgo the pleasures of Olam Hazeh for the benefit of Olam Habah. That is what he has given to us, Klal Yisrael his descendents.

For that reason says the Tanna D’vei Eliyahu, every time Yaakov or his descendents begin to have success in the pursuit of Olam Hazeh or begin to seek pleasures of Olam Hazeh, there is a confrontation with Eisav or his descendents.  

Here too, Yaakov comes as a wealthy man and Eisav confronts Yaakov and says 33:8 (וַיֹּאמֶר, מִי לְךָ כָּל-הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי) where do you get all of this, I thought Olam Hazeh is mine?

The response of Yaakov and it also has to be the response of the generations is a response that Olam Hazeh is a Tafeil, a means of serving Hakadosh Baruch Hu and getting to Olam Habah. The pursuit of Olam Hazeh as long as it is a pursuit of a nice car for the good feeling that it is a nice car, as long as the pursuit of money for the sake of being wealthy, as long as it is a pursuit of building a home of nice fancy windows and fancy homes, that is Eisav’s Cheilek in this world. We are intruding on Eisav and living the life of Eisav. To the extent that we are pursuing the benefits of Olam Hazeh as a means of serving Hashem, to the extent that we use the pleasures to bring us to a Matziv Haruach to serve Hakadosh Baruch Hu better, that is fine. The condition is that the pleasures of this world have to be a Tafeil. They have to be secondary. 

At the end of the confrontation (יז  וְיַעֲקֹב נָסַע סֻכֹּתָה) there is a Remez in the fact that he goes to Sukkos. The idea that the Sukka is a temporary hut. All of Olam Hazeh to Yaakov, all the material pursuits whatever he had, his wealth, was only a temporary thing. It is a means of going to Olam Habah. Indeed the Posuk says (וְיַעֲקֹב נָסַע סֻכֹּתָה, וַיִּבֶן לוֹ בָּיִת), for the human beings he built homes. For his flock and cattle he built Sukkos (וּלְמִקְנֵהוּ עָשָׂה סֻכֹּת, עַל-כֵּן קָרָא שֵׁם-הַמָּקוֹם סֻכּוֹת). Why is he naming the place based on a building that was built for the animals? The Sukkos is the source of the naming of the city, however, since the human beings lived in a Bayis the city should have been called Batim? Why is the city named Sukkos after what he put the animals (i.e. money) into?

The Teretz is that is the whole point. All of Yaakov’s material pursuits were Sukkos. In fact, throughout Tanach and even in the Siddur we find the word Sukkos meaning Olam Hazeh for Klal Yisrael. The Posuk in Amos 9:11 ( בַּיּוֹם הַהוּא, אָקִים אֶת-סֻכַּת דָּוִיד הַנֹּפֶלֶת; וְגָדַרְתִּי אֶת-פִּרְצֵיהֶן, וַהֲרִסֹתָיו אָקִים, וּבְנִיתִיהָ, כִּימֵי עוֹלָם). Even the Malchus Bais Dovid is a Sukka, a temporary thing, a means to an end.

Or in Tehillim 76:3 ( וַיְהִי בְשָׁלֵם סוּכּוֹ;    וּמְעוֹנָתוֹ בְצִיּוֹן).  (SEE MY NOTES ON THIS PASSUK - ER) We talk about the Sukka of Klal Yisrael in the Siddur by Maariv (וּפְרוש עָלֵינוּ סֻכַּת שְׁלומֶךָ). All of our pursuits of Olam Hazeh are seen as temporary and this is the legacy of Yaakov. This is why Yaakov’s name is known by the Yom Tov of Sukkos where this lesson is found. If so (וְיַעֲקֹב נָסַע סֻכֹּתָה) is a major event with which the entire confrontation with Eisav comes to an end.

Kevel Rochel Questions - Vayishlach 5770

35:19 Rachel is not buried in Me’oras Hamachpeila. Kever Rachel is south of Yerushalayim. Rashi in Parshas Vayechi in 48:7 tells us, Yaakov tells Yosef that (וַאֲנִי בְּבֹאִי מִפַּדָּן, מֵתָה עָלַי רָחֵל בְּאֶרֶץ כְּנַעַן בַּדֶּרֶךְ, בְּעוֹד כִּבְרַת-אֶרֶץ, לָבֹא אֶפְרָתָה; וָאֶקְבְּרֶהָ שָּׁם בְּדֶרֶךְ אֶפְרָת, הִוא בֵּית לָחֶם). Meaning, when I came from Padan, Rochel died on the road, when there was a stretch of land, before coming to Ephros, I buried her there on the road to Ephros. Why did Yaakov bury Rochel there on the road? Rashi says, (שתהא לעזרה לבניה כשיגלה אותם נבוזראדן). Meaning, so that Rochel might help her descendants when Nevuzaradon would send them into exile and they would pass by her grave. When the Yidden were going out of Yerushalayim to Bavel why would they pass Kever Rochel, Bavel was north or east and not south?  

Another problem is, the Ramban says in this weeks Parsha that Yaakov Avinu buried her there so that she should be buried in the Cheilek of Binyamin. The Cheilek of Binyamin was above Yehuda and as we know from the Gemara in Maseches Makkos, the dividing line was the Mizbaiach. So anything south of Yerushalayim is not Cheilek Binyamin it is Cheilek Yehuda. So how does the Ramban fit?

A third question is, there is another Ramban that says the Avos kept the Torah when they were in Eretz Yisrael. That is why when Yaakov Avinu came to Eretz Yisrael, he lost one of his wives. He had married sisters and that was fine for Chutz L’aretz, however, not for Eretz Yisrael. This is why when Hashem told Yaakov to leave the house of Lavan he had to ask Rishus from his wives, because he knew it was a Sakana to them, to be married to sisters in Eretz Yisrael.

The Ramban says that Rochel died when Yaakov Avinu entered Eretz Yisrael. Kever Rochel is not on the boundary of Eretz Yisrael at all. It is surrounded by plenty of Eretz Yisrael? Rochel was pregnant and was carrying Binyamin. We know from Parshas Shemos that Dinei Shamayim is not taken out on someone who is pregnant, the person doesn’t die and the baby is born. Perhaps, when she entered Eretz Yisrael there was a Din that she should die, however, she had to give birth first, and that is why her death occurred later.

Yaakov & Yisroel - Vayishlach 5770

The Chasam Sofer has a Gevaldige insight and Havana into the difference between the way Hashem and the Sar Shel Eisav gave the name. Yisrael is a name of Kedushah and Yaakov is the more Pashuta name. The 22 years that Yosef was away, since the Sh’chinah was not Sh’ruyah, Yaakov was called “Yaakov” the more Pashuta name. He starts to be called Yisroel, when he finds out that Yosef is alive.

In Parshas Vayigash in 45:27-28 (כז  וַיְדַבְּרוּ אֵלָיו, אֵת כָּל-דִּבְרֵי יוֹסֵף אֲשֶׁר דִּבֶּר אֲלֵהֶם, וַיַּרְא אֶת-הָעֲגָלוֹת, אֲשֶׁר-שָׁלַח יוֹסֵף לָשֵׂאת אֹתוֹ; וַתְּחִי, רוּחַ יַעֲקֹב אֲבִיהֶם כח  וַיֹּאמֶר, יִשְׂרָאֵל, רַב עוֹד-יוֹסֵף בְּנִי, חָי; אֵלְכָה וְאֶרְאֶנּוּ, בְּטֶרֶם אָמוּת) is when Yaakov is notified that Yosef is still alive, and that is when it says, (וַיֹּאמֶר, יִשְׂרָאֵל, רַב עוֹד-יוֹסֵף בְּנִי, חָי). There is a Gematria that Yaakov + Satan (meaning when Yaakov conquered the Satan) = Yisroel. Yisroel is Merameiz to Yeish Shishim Ribui B’Toirah, meaning Kol Hatoirah Kulai. Yaakov is Merameiz the Ayin Kuf Bais Taivos of the Aseres Hadibros. When the Sar Shel Eisav gives the name it is interesting, he says (לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ--כִּי, אִם-יִשְׂרָאֵל). Hakadoish Baruch Hu adds something. If we would only have the Posuk of the Sar Shel Eisav we would only have Yisroel and Yaakov would no longer be a name for him.

The Gemarah Darshuns in Maseches B’rachois on 12b (bottom line) to 13a, that what does Hashem mean by, (לֹא-יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב)? Even though he has the name Yisroel, he shouldn’t lose the name Yaakov, however, it is not the Ikur name. I would think that because of the higher Madreiga of the name Yisroel, that Hashem would only want the name to be Yisroel and Sar Shel Eisav should only want the name Yaakov?

When Klal Yisroel is Yisroel, it is a rare occurrence, as Klal Yisroel rarely has perfection. A person has to be a Yaakov also, because of times that he is falling in his Avoidas Hashem. In the Haftoirah for Parshas Sh’mois, found in Yeshayah, 27:6, it says, (הַבָּאִים יַשְׁרֵשׁ יַעֲקֹב, יָצִיץ וּפָרַח יִשְׂרָאֵל). Meaning Yaakov is the Shoiresh of the people who came down to Mitzrayim. Later when they reach a higher Madreiga, to bud and become beautiful, then the Darga of Yisroel is reached.