Into the Unknown
ב"ה

Message from the Rabbi

Dear Friend,

This week’s Torah portion opens with a striking line: “Jacob left Be’er Sheva and went toward Haran.” The Midrash asks the obvious question: 

Why emphasize his departure? Everyone who goes somewhere first leaves somewhere.

The commentators explain that Jacob’s departure changed Be’er Sheva. When a tzaddik leaves a place, the atmosphere shifts. The light he carried with him vanishes from that location and travels with him.

But the deeper question is this: if Jacob’s presence brings blessing, why does G-d send him away from home into a life of challenge under Laban? Why must his mission begin with running?

Rabbi Levi Yitzchak of Berditchev offers a powerful answer. Sometimes a person’s greatness cannot emerge in comfort. As long as Jacob remained in the familiar environment of Isaac and Rebecca, he was protected, but also limited. His unique strengths had not yet been forged. Only when he stepped into the unknown, where no one supported him and no structure held him, did Jacob build the spiritual resilience that would define the Jewish people.

This idea played out in a well known story involving Rabbi Yosef Yitzchak Schneersohn. When he was arrested in Soviet Russia, a chassid asked him how he could remain calm in the face of danger. The Rebbe answered, “A Jew is never in exile. Wherever he is sent, he brings his light with him, and the darkness becomes his task.”

Jacob in Haran becomes the prototype: it is not the place that defines the person, it is the person who defines the place.

Vayeitzei teaches us that when life pushes us from comfort into challenge, it may be because our deeper strengths are waiting to be born.

May the spirit of gratitude we’ve shared this Thanksgiving continue into Shabbat and strengthen our families and community.

Shabbat Shalom,
Rabbi Zushe Cunin

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Parshah in a Nutshell

 

Parshat Vayeitzei

The name of the Parshah, "Vayetze," means "And he left" and it is found in Genesis 28:10.

Jacob leaves his hometown of  Beersheba and journeys to Charan. On the way, he encounters “  the place” and sleeps there, dreaming of a  ladder connecting heaven and earth, with  angels climbing and descending on it;  G‑d appears and promises that the land upon which he lies will be given to his descendants. In the morning, Jacob raises the  stone on which he laid his head as an altar and monument, pledging that it will be made the  house of G‑d.

In Charan,  Jacob stays with and works for his uncle Laban, tending Laban’s sheep. Laban agrees to give him his younger daughter,  Rachel  whom Jacob loves—in marriage, in return for seven years’ labor. But  on the wedding night, Laban gives him his elder daughter,  Leah, instead—a deception Jacob discovers only in the morning.  Jacob marries Rachel, too, a week later, after agreeing to work another seven years for Laban.

Leah gives birth to six sons—Reuben,  Simeon Levi, Judah, Issachar and Zebulun—and a daughter,  Dinah, while Rachel remains barren. Rachel gives Jacob her handmaid,  Bilhah, as a wife to bear children in her stead, and two more sons, Dan and Naphtali, are born. Leah does the same with her handmaid,  Zilpah, who gives birth to Gad and Asher. Finally, Rachel’s  prayers are answered and she gives birth to  Joseph.

Jacob has now been in Charan for 14 years, and wishes to return home. But Laban persuades him to remain, now offering him sheep in return for his labor. Jacob prospers, despite Laban’s repeated attempts to swindle him. After six years, Jacob leaves Charan in stealth, fearing that Laban would prevent him from leaving with the family and property for which he labored.  Laban pursues Jacob, but is warned by G‑d in a dream not to harm him. Laban and Jacob make a pact on Mount Gal-Ed, attested to by a pile of stones, and Jacob proceeds to  the Holy Land, where he is met by angels.

Learn:  Vayetze in Depth
Browse:  Vayetze Parshah Columnists
Prep:  Devar Torah Q&A for Vayetze
Read:  Haftarah in a Nutshell
Play:  Vayetze Parshah Quiz

 

Today's Quote

The whole point of Chassidism is that one should change the nature of one's character traits

— Rabbi Schneur Zalman of Liadi

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