PORTION DATE HEB DATE TORAH NEVIIM KETUVIM 25 Nov 2017 7 Kislev 5778 Gen. 28:10-32:3 Hos. 12:13-14:10 John 1:41-51

Genesis 28:10-32:3

Genesis 28

Jacob leaves Beersheba (verse 10) with the blessing by Isaac that he is to travel to Charan for marriage. He was traveling with gifts to present to Lavan. On the way, he was met by Eliphaz from Mount Seir by his father, Esau who told his son to kill . But, Eliphaz was faced with a dilemma. He was duty bound to obey his father to kill Jacob. On the other hand, he was raised by his grandfather, Isaac and could not kill Jacob. So he asked Jacob what he should do. In response, Jacob gave all his possession to him and pointing out to him that the Torah views a poor person as dead because he lacks resources with which to influence other people. (Nedarim 64b) Eliphaz could now tell his father that he had indeed left Jacob “dead” and returns to his father.

Jacob was aware of challenges awaiting for him at Charan, and that he needed to prepare himself before arriving there. He returns to the school of Eber to study for the next 14 years (2171-2185). When he finally set out to Charan, he realized he passed Mount Moriah where his father and grandfather prayed. He backtracked his steps in the direction of Mount Moriah. When he reached , Hashem uprooted Mount Moriah and set it down in Bethel.

Thus, Jacob came upon the place (verse 11) where Abraham bound Isaac on the altar and where the Temple would later stand unwittingly. Although it was still daylight when he arrived, Hashem made the sun set early so that Jacob could spend the night. Once it became dark, he prayed to Hashem in addition to his father who prayed in the afternoon (Gen. 24:63) and his grandfather, Abraham who prayed in the morning (Gen. 22:3).

The Sages continue that Jacob gathered 12 stones to protect himself and to use as a pillow. But the stones began to argue, each one saying, “Upon me shall this righteous man rest his head.” Thus HaShem combined them all into one stone. That is why verse 18 reads: [he] took the stone, in the singular (Rashi). The twelve stones symbolize twelve tribes, each of them unique and with its own mission, but united as one nation.

The dreams mentioned in verse 12 is a prophecy of future and man’s ability to connect himself to Hashem’s master plan. Last year, we have learned that Jacob was shown the guardian angels of the Four Kingdoms that would dominate Israel. He saw each angel climbing a number of rungs corresponding to the years of its dominion, and then descending, as its reign ended: Babylon’s angel climbed 70 rungs and then went down; Media’s angels 52; Greece’s 130 – but the angel of Edom/Esau kept climbing indefinitely, symbolizing the current exile, which seems to be endless. Jacob was frightened, until HaShem assured him (v. 15) that he would receive Divine protection and eventually return to the Land (Vayikra Rabbah 29:2; Rambam citing Pirkei d’Rabbi Eliezer).

Another explanation is that the angels would ascend to the heaven to receive Hashem’s command and they would descend to carry them out. Thus, we are under the direct guidance of Hashem, Who is atop the ladder. (Ramban; Ibn Ezra)

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ufaratzta). It literally means “you will) ּופָרַצְתָָּ In verse 14, the word “breakthrough” in Hebrew is break through” as through a barrier. This blessing not only refers to Jacob, but to the future generation as well to the world in the messianic era where Hashem’s Presence will be revealed to the world that “breaks through” any limitation and constriction. And the nations will recognize and bow to Him as they make this world into His home as written in Micah 2:12-13:

I will surely assemble, O Yaakov, all of you; I will surely gather the remnant of Yisrael; I will put them together as the sheep of Bozrah, as the flock in the midst of their fold; they shall make great noise by reason of the multitude of men.

The path-breaker shall come up before them: They shall break out, and will pass through the gate, and go out by it; and their Melech shall pass before them, and Hashem at their head.

Hashem continues Jacob does not have to be afraid of Esau or Laban for He “is with you.” That He will not neglect you by not providing you with food and clothing “until I have done that which I have spoken to you.”

Thus in verse 20, “Jacob vowed a vow, saying,” that Jacob was “speaking”, rather leaving a clue for future generations that he is setting an example that in time of danger or distress, we should vow to perform good deeds which will be a source of merit to rescue us from trouble. Jacob had no doubt Hashem will keep His words, rather he feared that he might sin and forfeit His protection.

Verse 20: “Then Jacob vowed a vow, saying.” The word ‘saying’ usually means that the statement was to be repeated to others, but in this case there was no one to whom Jacob could have repeated his vow. Accordingly, the Midrash derives that Jacob was “speaking” to future generations, as it were. He meant to set an example that in time of danger or distress, one should vow to perform good deeds, which will be a source of merit to rescue one from trouble.

“If HaShem will be with me.” – The “if” does not imply doubt that HaShem would keep His word. Rather, Jacob feared that he might sin and forfeit His protection (Ramban) of “bread” and “clothing.” Allegorically, the “bread” represents the Torah study and the “clothing” represents the performance of commandments as the “bread” gives us spiritual nutrient and the “clothing” gives us strength to perform His commandments.

Genesis 29

Jacob enters Charan with confidence knowing he is well nourished and properly clothed. When he reached Aram Naharayim and sits by the well. We read that there were “three flocks of sheep” and “a great stone was upon the well’s mouth” in verse 2. In literal level, a heavy stone over the well was to protect the water source or to prevent children or objects from falling into the well. R’ Hirsch comments that it reveals basic characters of distrust by Arameans. For this reason, a heavy boulder was placed upon the mouth of the well to prevent getting more water than others unless someone else was present to monitor the use of well.

The Sages continue that “the stone” conceals and blocks the holiness within our hearts. The prophet Ezekiel uses a “heart of stone” (Eze. 11:19) to refer to a spiritual blockage. The Midrash connects

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the boulder to the evil inclination that resides within each of us. Then, how can we move this “boulder” from us and why did the Torah specifically mention “three flocks of sheep”?

The boulder cannot be moved by one shepherd. If our relationship with Hashem is based on love and fear (awe, respect) of Him, then our Divine essence remains blocked. Because every positive acts we perform are blocked by equally negative force within us. The example is uncontrolled chesed (kindness) which can be unhealthy. On the other hand, if our acts (second shepherd) of uncontrolled gevurah (respect, severity, a sense of duty, judgment) can lead to the other extremity.

However, the negative emotion can only oppose its corresponding emotion. And it (negative emotion) cannot oppose different type of positive emotion. Therefore, when we both love and fear Hashem, our fear of Hashem prevents us from falling into negative forms of love, and our love of Hashem protects us from falling into negative forms of fear.1

This is why the shepherds would gather and in unison they would roll the boulder together (tiferet). Since, Jacob is the synthesis of love (Abraham) and fear (Isaac), he was able to remove the boulder by himself. The boulder is not destroyed. Rather, it replaced upon the well. This means that we are not meant to discard our material inclinations as they play a positive role, and the world cannot exist without them. They are meant to be controlled and directed toward holy ends. (Sefer HaMa’amarim 5628, p. 33)

When Jacob was 63 years old when he received the blessing from his father, Isaac. He then studied under Eber for 14 years. Eber died two years after Jacob’s departure to Aram Naharaim. Jacob was 77 years old when he stood at the well.2 He spent 20 years in the house of Laban. The first seven years before he married Leah and Rachel, seven years after his marriage, and six years after the birth of 11 children and Dinah. Thus all the tribes with the exception of were born within seven years.

Next question we should be wondering is how old was Rachel when she met Jacob? Seder Olam continues that unlike Rebecca who came to the well to draw water, Rachel came to the well because she was a shepherdess. This means that she acted as an adult. Since “Scripture does not come to hide but to explain”, this must mean that she was older than the “girl” Rebecca at the well.3

If Rebecca married at age 14, then Rachel met Jacob at age 15 and married at age 22. The Midrash continues that Leah and Rachel were twin sisters. The Talmud says that Leah had soft eyes from crying because “people said: Rebecca has two sons and Laban two daughters, the elder daughter for the elder son and the younger daughter for the younger son.”4

Leah would then ask, “The older son, what is his behavior?” They would tell her, “He is an evil man who robs people.” She would then ask, “The younger son, what is his behavior?” They would tell her, “He is a wholesome man, abiding in tents.” And she would cry profusely and pray that she not have to marry Esau until her eyelashes fell out. Thus, the tenderness of her eyes testified to her high moral standard and her great yearning to marry a righteous man.5 In Numbers 15:24, the leaders of

1 Torah, The book of Genesis, The Lubavitcher Rebbe, p. 192 2 Seder Olam, p. 23 3 Ibid, p. 29 4 Baba batra 123a 5 ibid Parashat Vayetze, 25 Nov., 2017 Page 3

the nation are referred to as “the eyes of the congregation”. Thus, the “eyes” of Leah is the institutions of leadership that were destined to come from her.

In verse 12, Jacob tells Rachel that he was her father’s brother. Now, was Jacob really her father’s brother? The Gemara answers: He said to [Rachel], “Will you marry me?” She answered him, “Yes. However, I must warn you that my father is a deceiver and you will not be able to outwit him.” [Jacob] asked her, “What is his deceit?” She answered him, “I have a sister, Leah, who is older than me, any [my father] will not marry me off before her. He will therefore try to trick you into marrying her instead of me.” He said to her, “If so, I am his brother in deceit,” i.e. I am a match for him. This was what Jacob meant when he told Rachel “that he was the brother of her father.”

To forestall any trickery, Jacob gave Rachel signs which to identify herself. Now, Rachel thought her action might bring shame to her sister, Leah. So she told Leah three answers to Jacob’s questions. Thus Rachel has performed the greatest act of self-sacrifice, and she remained silent during the marriage.

What are the signs? First, it is chalitzah (“taking off the shoes”) instead of levirate marriage (yibum) (Deut. 25:9). If the brother-in-law refuses to marry the widow, she then takes off his shoes in front of the elders as a symbol of mourning, since his failure to perform levirate marriage meant that his brother was now truly dead. She would then spit on the ground and declare, “Thus shall be done to the man who will not build up his brother’s house.” (Deut. 25:9). From this point on, she is free to marry anyone she chooses.

Second is niddah. Third is a candle lighting service. Thus he did not know until the following morning.

In verse 31 it says, “And when Hashem saw that Leah was hated, He opened her womb but Rachel was barren. The Talmud asks, “What does it meant her by hated?” In literal sense, it appears that Jacob hated Leah. If that be the case, then it would be disgraceful to him for the verse to mention this. The Talmud continues, the Holy One, Blessed is He, that Esau’s behavior was hated by her and as a reward He opened her womb.

Despite their compassion toward one another, there existed schism between them. Such schism would lead to rivalry between their children, between Joseph (Rachel’s) and his brothers (primarily Leah’s children). It was , Leah’s descendant who redeemed Israelites from their slavery, but it was Joshua (Moses’ disciple and Rachel’s descendant) who led them to the Holy Land.

King Saul (descendant of Rachel) was cut short by King David (descendant of Leah). The strife continued with the division of malchut Yisrael and malchut David. The schism will remain until the end of time. Moshiach ben Yoseph (from Rachel) which occurred, has the task of preparing the world for redemption, but it is Moshiach ben David (from Leah) [the Second Coming] who actually accomplishes the final redemption.6

Genesis 30

6 The Jewish Woman, Rachel and Leah Parashat Vayetze, 25 Nov., 2017 Page 4

The children of Jacob were born, with the exception of Benjamin, within 7 years of marriage to Leah and Rachel. Joseph was the last son born before Jacob (91 years old) left Charan six years later. He left Aram Naharaim, came to Sukkoth and spent there 18 months (Gen. 33:17). He then went to Bethel and spent 6 months sacrificing to Hashem. He was “on the road” for two years after leaving Charan. In total, Jacob was away from his father, Isaac for 36 years. For abandoning his father, Joseph was also separated from Jacob for 22 years. The 14 years did not count because he was studying Torah with Eber. Joseph was born when Jacob was 91 years old. Joseph was 17 years old when Leah died.

Despite the jealousy that aroused between Leah and Rach, Leah began to pray for Rachel who was barren. When she was pregnant with the seventh child, she prayed to Hashem for Rachel to bear a son and the child she was carrying be a girl. Thus, the baby was a girl, and her name was Dinah as in “judgment,” recalling how she had “judged” herself and determined that she was not willing to be the cause of her sister’s humiliation.7

In the year 2199, the 14 years Jacob agreed to work for Laban in exchange for Leah and Rachel were up. Jacob said to Laban to release him from his bond as he has completed. He stayed another six year with Laban while mating select animals. Rashi explains that there are two types of energy that create and power the world: the energy that tailors itself to the limitations of physical reality known as “nature”, and the other energy that transcends the natural order of physical reality knowns as “miracles”.

In verse 43, the Torah details that Jacob had become “exceedingly” wealthy. Thus, the Torah is hinting that he was successful beyond the norm. Jacob also attained new spiritual wealth aside from his physical wealth. The Talmud tells of the Messianic Temple when the Messiah returns: A tent is set up outside the temple. Abraham, Isaac, Jacob, David, the Messiah, all righteous people were gathered. It was now time to give bracha before drinking wine. Who would be the one to such honor?

It was agreed that Abraham should do the honor. He says, “I am sorry I can’t do it. Because I have a stain on my record, and that is Ishmael.” Isaac also said, “I can’t do it because I also have a stain on my record, and that is Esau.” Jacob said, “I can’t do it because I have a stain on my record as well for I have married two sisters of one mother.” We will discuss this at other time. In the end, it was David who bracha the wine from Psalms 116:4, “I call upon the name of YHWH.”

Genesis 31

We see Jacob called upon Rachel and Leah to the field where his flock was and tells them that their father suspects him of swindling his wealth, the way Laban changed the terms on Jacob. Both wives agreed to leave since they knew they did not have any inheritance or a share coming from Laban because now he has sons. Not only that they were treated as strangers for he did not give any dowry. Instead, he sold them in exchange for 14 years of labor. If that was not enough, Laban spent their wages on himself and only gave Jacob managed to breed from Laban’s flock.

Jacob flees and Laban catches up with him on the seventh day in the evening at Mount Gilead. Laban was so angry, it was his intention to kill Jacob and all of his family. Hashem came to him in

7 Torah, The Lubaviter Rebbe, p. 200 Parashat Vayetze, 25 Nov., 2017 Page 5

a dream with a warning not to say good or bad. So, Laban contends with Jacob about an idol stolen by Rachel. Jacob did not know what she had done. He declares anyone who has the idol will die. His inadvertent curse caused Rachel to die at the age of 36.

In verse 43, Laban said, “The children are my children, the flocks are my flocks.” This is Laban speaking to us: “Your belief belongs to the old generation, so it is okay for you to be old fashioned. But, I am not willing to yield the children – meaning new generation to you since they are of modern times and should be raised according to the society. Not only that, it is acceptable to study the Torah in the synagogue, but when you are ‘tending the flock’ – meaning working outside to pursue livelihood, you must leave behind the Torah’s moral and ethical standards of behavior.” Although materiality may appear to be the domain of Laban alone, it is in fact very much of Hashem’s domain. It is our mission to elevate it and sanctify it by conducting our affairs in accordance with the Torah’s lofty expectation of us.8

Hosea 12:13-14:10

The haftarah refers to the flight of Jacob to Aram and his service there for a wife. Why did mention Jacob’s flight? For him, Jacob’s flight is punishment for his prior acts of perversity, i.e. birthright and blessing from Esau. The apparent contradiction of “flee” and “left” is easily resolved that Jacob was “running away” from Esau’s anger to kill him when their father dies. Thus, this is a proof that (in his day) is the deceitful descendant of a deceitful ancestor. Ibn Ezra said:9

Then Jacob had to flee. And they (the nation) do not remember the good that I did for their ancestor, who fled from his brother Esau. There Israel served for a wife. And Even when he was there, he was forced to serve Laban that he give him his daughter for a wife, and I (Elohim) was with him, and blessed him, and he returned from there with wealth and possessions. Through a prophet (He) brought Israel up from Egypt. And I (Elohim) also acted graciously with his descendants, who descended to Egypt with great wealth, and that was Moses. And through a prophet they were guarded. They were guarded for forty years in the desert by the prophet I provided them, and lacked for nothing. But they (the people) do not remember (this beneficence) and anger Me with abominable deeds and worship of no gods, as it is said, Ephraim gave bitter offense.

For all that, the hope of the haftarah goes further. It does not wish to end with denunciation and doom. The intent is to urge its listeners to awaken their conscious for them to confession of their sins and return to Elohim with a gladness. For Hosea, this means renouncing their idolatrous objects and the promise of political power. Renewal of Israel’s being is a renewal of her awareness that Elohim alone is the source of all.

John 1:41-51

Verse 42 – ‘Kepha’ – in NIV, it is called “Cephas” which has been translated as “Peter”. In Aramaic, it is ‘Keefa’ which means ‘stone’ (반석).

8 Hitva’duyot 5742, pp. 900-901 9 Chumash, The Schottenstein Edition Parashat Vayetze, 25 Nov., 2017 Page 6

Verse 44 – “Beth-Tsaida’ – in NIV, it is called “Bethsaida” which means a “house of fishing” located on the Sea of Galilee.

Verse 45 – “Phillip found Nathanael” – In Matthew 10:3, it mentions their names. “Bartholomew” is the last name or family name of Nathanael, whose first name is recorded in the Gospel of John. His Aramaic name is Bar Tulmay, the son of Tulmay, therefore his full name is Nathanael Bar Tulmay.

Verse 51 – “ascending and descending” – Genesis 28:12

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