Heart In The East - Vayeitzei 5772

Eretz Yisrael is called the place that Einei Elokecha Ba Mairaishis Shana Ad Acharis Shana, that Hakadosh Baruch Hu’s eyes are Kavayachul on Eretz Yisrael and we too if our hearts are towards Eretz Yisrael it is as if we are there.

The Gemara in Maseches Kesuvos 75a (9 lines from the bottom) Darshuns the Posuk from Tehillim 87:5 ((תהילים פז) ולציון יאמר איש ואיש יולד בה והוא יכוננה עליון א"ר מיישא בר בריה דר' יהושע בן לוי אחד הנולד בה ואחד המצפה לראותה). The Posuk in Tehillim says regarding Tzion regarding Yerushalayim that the Goyim say all you are born there so the Gemara Darshuns not only one who is born there but someone who has in his heart a strong desire to be there and see Yerushalayim it is as if he was born there and is a citizen of Yerushalayim. Rashi says that (ולציון יאמר. משום דאיירי בה רבי מיישא נקיט לה ולציון יאמר איש ואיש יולד בה לעתיד לבא כשיתקיים מקרא שכתוב והביאו את כל אחיכם מנחה לה' וגו' כל מקום שימצאו שם ישראל יאמרו העמים זהו מבני ציון זה יולד בה נביאנו שם). Rashi says that in later days the Goyim will look at Yidden and whoever wants to be in Eretz Yisrael, whoever has a (Teshuka) a desire will be called Bnei Tzion. So this is the idea that where a person has his heart set, in a certain sense it is as if he is there.

Here too, Yaakov Avinu was now heading back to Eretz Yisroel and his heart mind was on Eretz Yisrael. He was eager to return even from a distance. At that moment the Malachim returned to him the Malachim of Eretz Yisrael came to him K’ilu (as if) he was actually there

Bli Neder - Vayeitzei 5772

We find that when Yaakov sleeps at Har Hamoriah 28:20 (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר: אִם-יִהְיֶה אֱלֹקים עִמָּדִי, וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה אֲשֶׁר אָנֹכִי הוֹלֵךְ, וְנָתַן-לִי לֶחֶם לֶאֱכֹל, וּבֶגֶד לִלְבֹּשׁ). That he makes a Neder that if Hakadosh Baruch Hu is with him 28:22 (וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹקים; וְכֹל אֲשֶׁר תִּתֶּן-לִי, עַשֵּׂר אֲעַשְּׂרֶנּוּ לָךְ) and this stone, which I have set up for a pillar, shall be Hashem’s house.

Rav Schorr in the Ohr Gedalyahu in Parshas Mattos writes an important Yesod. He says that there is a rule that any concept which is original in the Torah has its Chashivus, has its importance by the first place where it is mentioned.  This is a concept that Rav Schorr mentions in numerous places in the name of Rav Tzaddok. Nedarim, taking an oath, is mentioned here for the very first time. (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר).

And in line with Rav Tzaddok’s thought, the point Rav Schorr makes is that the purpose of the Parsha of Nedarim, the idea that there is a Parsha in the Torah regarding oaths, regarding swearing, regarding making promises, is because the purpose of the oath is for it to be done in the way that Yaakov did it. For it to be done in a manner that causes a person to be a Zariz in serving Hashem. It causes a person to be reminded and be reinforced in his commitment to serve Hakadosh Baruch Hu. That is the purpose of a Neder. As you know we don’t take oaths lightly, so the idea of taking an oath as a matter of business or the like is something we avoid. So where is the Parsha of Nedarim as a positive idea? Where is the thought of taking an oath as something constructive? (וַיִּדַּר יַעֲקֹב, נֶדֶר לֵאמֹר) When it is done in the manner that Yaakov Avinu does it here. This is the Yesod.

Rav Schorr adds that based on this we can understand this which we find in Tehillim 132:2 (אֲשֶׁר נִשְׁבַּע, לַירוָר; נָדַר, לַאֲבִיר יַעֲקֹב). When Dovid takes an oath he says I swore to Hashem, I took a Neder to the Lord of Yaakov Avinu. It doesn’t say L’avir Avrohom or L’avir Yitzchok, it says to the Lord of Yaakov Avinu. Why Yaakov? Because Yaakov started with making Nedarim and his Neder is an example of a Neder for a good reason.

If you look at Tehillim 132 it continues. When it says that Dovid Hamelech swore, what did Dovid swear, what oath did he take? 132:3 – 132:5 (ג אִם-אָבֹא, בְּאֹהֶל בֵּיתִי; אִם-אֶעֱלֶה, עַל-עֶרֶשׂ יְצוּעָי ד אִם אֶתֵּן שְׁנַת לְעֵינָי; לְעַפְעַפַּי תְּנוּמָה ה עַד-אֶמְצָא מָקוֹם, לַירוָר; מִשְׁכָּנוֹת, לַאֲבִיר יַעֲקֹב). He swore that he would have no rest until he found and acquired the place of the Bais Hamikdash. That Neder fits well with the Neder of Yaakov. Yaakov swore that if Hakadosh Baruch Hu would bring him back safely (וְהָאֶבֶן הַזֹּאת, אֲשֶׁר-שַׂמְתִּי מַצֵּבָה--יִהְיֶה, בֵּית אֱלֹקים). He swore to establish a house of Hashem and it fits beautifully that the next Neder the Neder that Dovid Hamelech mentions is also done in the same concept.

Rav Schorr adds more. He says that Parshas Mattos comes out during the 3 weeks and the Parsha of Nedarim doesn’t seem to have a connection with the 3 weeks but according to this it is good. The Parsha of Nedarim was made originally and again in the time of Dovid to establish a Beis Hamikdash and during the 3 weeks when we mourn the Beis Hamikdash it is very fitting that we should be reminded of this Parsha of Nedarim.

We find also that Dovid Hamelech said Nishbati V’akayeima Lishmor Mishp’tei Tzidkecha, I swore and will keep to observe the Mitzvos. Again this idea, the purpose of the Parsha of Nedarim is how we find it here. It is a bit difficult to know how to put this into practice. We are afraid to make Nedarim to take an oath even for a Dvar Mitzvah and rightfully so. So what does that leave us with, what can we do? One wonders, if I make a Neder but I say Bli Neder. If I promise to do something but I say Bli Neder because I am afraid that I may not keep it. Does that have any meaning at all?  

It is interesting, if I recall correctly, there is a letter in the first volume of the Kovetz Teshuvas from Rav Elyashiv where Rav Elyashiv and his son in law Rav Chaim Kanievsky disagree on the point, they are talking there about Kabbalos Taanis, about accepting a Tannis for the following day. Rav Chaim Kanievsky apparently holds that one can do so Bli Neder and Rav Elyashiv says that it is meaningless.

I believe that Rav Reuvein Grozovsky in the Chiddushei Reb Reuvein in Nedarim at the end of Siman 1 says that this is actually dependent on a Machlokes Rishonim. Be that as it may at least according to some Rishonim we have an idea of promising to do something with a Bli Neder. In other words, taking a Kabbalah on ourselves, it is not really an oath but it is a Kabbalah to do something. If we succeed and fulfill that Kabbalah it does have extra meaning. Perhaps, this is a Mehalech (an approach) for us to try to use this Parsha.

Keeping The Idol - Vayeitzei 5771

31:19 (וַתִּגְנֹב רָחֵל, אֶת-הַתְּרָפִים אֲשֶׁר לְאָבִיהָ) We know that Rochel stole the Avoda Zora of her father Lavan. However, instead of doing what we would do and throwing them in the ocean, she kept it with her. The Divrei Yoel (Satmar Rebbe) asks, why did she keep it with her? What did she want with the Avoda Zora, it is Assur B’hana?

He answers that Rochel knew how to be Metaheir the Avoda Zora. The Gemara in Maseches Avoda Zora describes a method in which an Avoda Zora can be made Muttar B’hana through Bittul, and she knew how to do it. This was her plan. This is why she held the Avoda Zora with her all along.

The question is, would we do that? Would we want to have benefit from an Avoda Zora? Isn’t it a little strange? The B’nei Yissaschar in Chodesh Av says regarding something Treif that falls into a pot of Kosher food in a matter which is Bateil B’shishim, it is Muttar. Let’s say a little milk fell into a Fleishig soup, if the milk was 1/60^th of the total soup, the soup is Muttar. Is there an Inyan not to eat this soup as there is something non Kosher in the soup?

This is a Shaila in the Pischei Teshuva and he brings that it is good to be Machmir not to eat it. The Nesivos says on the contrary, the Torah says it is Muttar and you could eat it.

The B’nei Yissaschar goes a step further and says it is a Mayla for a person to eat something that was Treif and is Bateil. You are not allowed to do it deliberately because Ein Mevatlin Issur L’chat’chila. However, if it happened in a Muttar way that Issur became Kosher, that Kabbalistically is called Klipos She’toharu, things that were Tamei and now became Tahor. Under such circumstances, the item actually becomes better than if it never became Tamei. Therefore, a person should eat that type of food.

This would explain why Rochel would Dafka want an Avoda Zora, to be Metaheir the Avoda Zora and to thereby make the Avoda Zora into something usable. Klipos She’toharu is like B’makom She’haBaal Teshuva Omed Ein Kol Ha’adom Omed. Something that was on the other side and became Tahor is on a higher level.

This would explain what had occurred. I am assuming that Rochel understood that it was not a danger to hold the Avoda Zora. Even if Lavan had found it he would not have killed his children over it. I am not coming to answer the question of any type of danger, I am only coming to answer the question of why she would want an Avoda Zora.

This Is Not a Test - Vayeitzei 5771

We learn that Asarah Nisyonos the greatness of Avraham Avinu is mentioned in a Mishna in Pirkei Avos 5:3 (ה,ג  עשרה נסיונות נתנסה אברהם אבינו, ועמד בכולם, להודיע כמה חיבתו של אברהם אבינו). Why Avraham more than Yaakov? Yaakov had his on Nisyonos. He had with Eisav, Lavan, Elifaz, Dinah, Yosef… He had many many difficulties. As a matter of fact if you really want to add them up and you take the Midrashim too, you easily have ten. Why by Avraham Avinu it is called a Nisayon and by Yaakov we say he had Tzoros or difficulties? What marks a Tzoroh as opposed to a Nisayon?

Before this is answered, let me point out that every Tzorah really is a Nisayon. What we mean here is something that stands out as a special Nisayon. What is special about Avraham Avinu’s 10 Nisyonos and how does that influence our lives about when is something a Nisayon and when is something a Tzorah?

There is a Baal Shem Tov that is quoted in numerous places. The Chasam Sofer at the end of Parshas Vayeira says the same idea and Rebbi said it over in 5769 and I have pasted it here.

22:1 The Chasam Soifer in Toiras Moishe, on וְהָאֱלֹקִים, נִסָּה אֶת-אַבְרָהָם, addresses why Akeidas Yitzchok is a Nisayoin for Avraham, more so than a Nisayoin for Yitzchok Avinu? L’choirah, it was a Nisayoin for both of them?

The Pashuta Teretz would be that it is easier for someone to give his own life than his child’s life. The Chasam Soifer is still bothered why the Posuk only mentions that it is a Nisayoin only for Avraham. The Chasam Soifer answers, when Hashem gives someone a Nisayoin, part of the Nisayoin is a Hester Panim of Hakadoish Baruch Hu. Sometimes when we are in middle of a Nisayoin, it is hard for us to understand what Hashem wants from us. When the Posuk says וְהָאֱלֹקִים, נִסָּה אֶת-אַבְרָהָם it was a time that Avraham was Richuk from Hashem. It was difficult for Avraham.

The Chasam Soifer says this is P’shat in Maseches Sukkah 52b (third line from the top), “שנאמר (תהילים לז) צופה רשע לצדיק ומבקש להמיתו”and “ולא ירשיענו בהשפטו  שנאמ' (תהילים לז) ד' לא יעזבנו בידו.” The Gemarah Darshuns, “ואלמלא הקב"ה שעוזר לו אינו יכול לו.” Which means when a person has a Nisayoin, he has to be Margish Hakadosh Baruch Hu, because if you are not Margish Hakodosh Baruch Hu, it is hard to get through a Nisayoin.

The Chasam Soifer says, that is P’shat in our Posuk, וְהָאֱלֹקִים, נִסָּה אֶת-אַבְרָהָם. Avaraham had the Nisayoin, Yitzchok didn’t have this Nisayoin. When Yitzchok understood that he was the Korban, it wasn’t so hard for him. He felt that if the Boirei Oilam wanted this from him, he would do it. However, the Posuk saying וְהָאֱלֹקִים, נִסָּה אֶת-אַבְרָהָם is Dafka telling you this idea, that for Avraham Avinu it was a Nisayoin.

One of the Chasiddishe Seforim Taitshes along these lines, the Posuk in 22:4, “וַיַּרְא אֶת-הַמָּקוֹם--מֵרָחֹק.” That Avraham Avinu saw Hamokoim (Hashem) as if he were distant. Our Avoidah when we have a Nisayoin, is to not view Hashem Mairachoik, it should be Maikaroiv, with closeness. As soon as the Nisayoin was over, the Malach calls to Avraham, as it says in 22:11, “יא  וַיִּקְרָא אֵלָיו מַלְאַךְ יֶרוֶָר, מִן-הַשָּׁמַיִם, וַיֹּאמֶר, אַבְרָהָם אַבְרָהָם; וַיֹּאמֶר, הִנֵּנִי”. Rashi says (אברהם אברהם: לשון חבה הוא שכופל את שמו) it is a Lashoin Shel Chibah. However, in 22:1 at the Beginning of the Parshah Akeidah, it only says Avraham once (וַיֹּאמֶר אֵלָיו, אַבְרָהָם וַיֹּאמֶר הִנֵּנִי)?

The Lashon Chibah is when there is a Hiskarvus to Hakadosh Boruch Hu, so after the Nisayoin it was Avraham, Avraham. At the beginning of the Nisayoin it was B’davkah Avraham once. In יְשַׁעְיָהוּ 51:2 says, “הַבִּיטוּ אֶל-אַבְרָהָם אֲבִיכֶם, וְאֶל-שָׂרָה תְּחוֹלֶלְכֶם:  כִּי-אֶחָד קְרָאתִיו, וַאֲבָרְכֵהוּ וְאַרְבֵּהוּ”. That Klal Yisrael should look at the example of Avraham and Sarah, כִּי-אֶחָד קְרָאתִיו. The Drush of that is, Hashem called Avraham once when he went through this Nisayoin. Then Hashem was Marbeh him and he was Zoiche to all the B’rachois because he was able to be Oimed in the difficult Nisayoin of Akeidas Yitzchak. The lesson to be learned is, every Nisayoin that comes up in life, the difficulty of the Nisayoin is equal to the distance that a person feels from the Boirei Oilam. The Avoidah is to feel a Hiskarvus which is always difficult.

Yaakov Avinu on the other hand, when he is heading to the house of Lavan, the Ribbono Shel Olam comes to him in a dream and says 28:15 ( וְהִנֵּה אָנֹכִי עִמָּךְ, וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר-תֵּלֵךְ, וַהֲשִׁבֹתִיךָ, אֶל-הָאֲדָמָה הַזֹּאת:  כִּי, לֹא אֶעֱזָבְךָ, עַד אֲשֶׁר אִם-עָשִׂיתִי, אֵת אֲשֶׁר-דִּבַּרְתִּי לָךְ) Meaning, I won’t abandon you. If a person has a sense of the Ribbono Shel Olam being with him it is a Tzarah, a type of Nisayon, however, it is not on the level of a Nisayon of Avraham Avinu.

It is an important Yidi’a to have. There are times that a person feels that Hashem is hiding from him and his unhappy with him, a time of (וַיַּרְא אֶת-הַמָּקוֹם--מֵרָחֹק). When it is that time you should know that it is a time that you can achieve greatness. This is because that is a real Nisayon like the Nisyonos of Avraham Avinu.

What Yaakov Learned At Shem & Ever - Vayeitzei 5770

28:10, 11 (י  וַיֵּצֵא יַעֲקֹב, מִבְּאֵר שָׁבַע; וַיֵּלֶךְ, חָרָנָה יא  וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא) Vayeitzei Yaakov, we know that Yaakov learned in the Yeshiva of Sheim V’eiver for 14 years. Rav Yaakov asks why he felt the need to learn there if he had learned by Yitzchok for so many years. By Yitzchok he learned the Torah of someone who grows up in the house of the Avois. In Yeshivas Sheim V’aiver he learned a different aspect of Toirah. He learned the Toirah of one who is out amongst the Goyim. Sheim V’aiver lived during the Dor Hamabul and Dor Haflaga and did not grow up in a sheltered home. That is a different aspect of Limud Hatoirah.

Today we should also be doing that. However, we learn from Kindergarten all the way through Kollel in a sheltered environment. Suddenly we all go out into the world in which we desperately need the Torah of Yeshivas Sheim V’eiver. We currently don’t have this type of Yeshiva in existence. What did Yaakov learn from the Yeshiva Sheim V’eiver that he did not learn from Yeshivas Yitzchok?

The only clue we are given is the Rashi on (וישכב במקום ההוא: לשון מיעוט באותו מקום שכב, אבל ארבע עשרה שנים ששמש בבית עבר לא שכב בלילה, שהיה עוסק בתורה)Vayishkav Bamakoim Hahu which says that the 14 years that Yaakov learned in the Yeshiva of Eiver he didn’t sleep on a bed because he was so busy learning. In the Yeshiva of Yitzchok he did go to sleep in a bed at night. What changed?

When Yaakov was in Yeshiva learning all day, he made sure to get a good night’s sleep and to be well rested. However, in Yeshivas Sheim V’eiver where Yaakov is getting ready to go out into the world, he was going to be busy with the Tzoin of Lavan and many other things, he has to be trained that late at night you must push yourself to learn later. This is the opposite of what many people do, as they stay in the Bais Medrash until midnight while in Yeshiva, however, while they are in middle of the working years they go to sleep earlier. During your working years you should be learning later into the night.

Thursday nights which is a Leil Mishmar, especially since you know you can make up sleep over Shabbos that is coming up soon, you should have extra Sedorim. If you have a Shabbos Chavrusa, make it a Thursday night and Shabbos Chavrusa. That is Yeshivas Sheim V’eiver.

Segulos - Vayeitzei 5770

Leah got a hold of Duda’im and Duda’im are a Segulah to have children. Obviously if the Imahois thought it was a Segulah than it was a Segulah. When she gave them to Rochel than it took effect and she was able to have children. However, the Dudaim didn’t help Rochel. We some from here that the best Segulois are not the Segulois, but to show your devotion to Torah and Mitzvois. She got pregnant now because she got Schar when she showed how important it was to her to be with the Tzaddik Yaakov. She named Yissocher after the fact that she gave them away.

Rav Nissan Kaplan once said in a Shmuz that once he had lost something and after awhile he said to himself, they say that if you put money in Rav Meir Baal Haness that you find the lost object. Then he said no I am not doing that because I don’t go for Segulois. He went back and forth should I put in or not. He then a came to a conclusion not to put money in the Pushka. As soon as he came to that decision, he found the lost item. From there he learned, a Segula to finding things is to refrain from Segulois.

We live in a Dor that is to into the Segulois. Some of them are Narish and some of them a Goyish. The real Segula is to hang your Bitachoin on the Boirei Oilam.

Slow Down - Vayeitzei 5769

Yaakov Avinu has Kefitzas Haderech when he travels. Then we find that Yaakov Avinu comes to Har Hamoiriyah and that he is early, so Hashem has to set the sun early. Why not slow down the Kefitzas Haderech and then there would be no need for the second miracle of setting the sun early?