THERE BEFORE HIS EYES WAS A WELL IN THE OPEN. THREE FLOCKS OF SHEEP WERE LYING THERE BESIDE IT, FOR THE FLOCKS WERE WATERED FROM THAT WELL. THE STONE ON THE MOUTH OF THE WELL WAS LARGE... AND WHEN JACOB SAW RACHEL, THE DAUGHTER OF LABAN HIS MOTHER'S BROTHER, JACOB WENT UP AND ROLLED THE STONE OFF THE MOUTH OF THE WELL, AND WATERED THE FLOCK OF LABAN, HIS MOTHER'S BROTHER. THEN JACOB KISSED RACHEL, AND BROKE INTO TEARS.

(Bereishit 29)

 

All Must Be Treated Justly

"It is still broad daylight" - The righteous despise injustice even when perpetrated against strangers, as it says, The unjust man is an abomination to the righteous, and he whose way is straight is an abomination to the wicked (Proverbs 29:27).

(Seforno 29:7)

 

...here is revealed an unshakable sense of justice and rectitude, similar to that of Moses, who also found his future by a well. He too will not put up with neglect and misappropriation... practical agility and love of work, that quickly sends forth a helping hand, even when it is none of his affair, a quality standing almost in contradiction to character of a mild man who stayed in camp.

(R. Samson Raphael Hirsch, 29: 10-12)

 

...to let you know that contemplation and isolation, and the avoidance of life's crowds and clamor are not the signs of one close to God and of one to whom the divine presence has been revealed. Rather, such a person carries his banner among his fellows, performs deeds - even involving the most banal of everyday matters. He involves himself in everyday actions in order to promote justice.

(Nehamah Leibowitz, Studies in Bereishit [Hebrew edition], p. 219)

 

 

This article is dedicated to my hevruta (study-partner) Danny, who lives in Boston. His "Torah of the Diaspora" and my "Torah of the Land of Israel" are one in the same.

The Deeds of the Fathers are a Sign for the Sons [???]

Yossi Pnini

 

In reference to the verse, And He said to Abram, "Know well that your offspring shall be strangers in a land not theirs, and they shall be enslaved and oppressed four hundred years" (Bereishit 15:13) Rashi writes:

"That your offspring shall be strangers: From the birth of Isaac until Israel left Egypt was a period of 400 years. How so? Isaac was 60 years old when Jacob was born, and Jacob when he went down to Egypt himself stated, (47:9) "the days of my sojournings are a hundred and thirty years", making together 190 years. In Egypt they were 210 years - corresponding to the numerical value of the word ReDU - making altogether 400 years. If, however, you say that they were in Egypt 400 years, well, Kohath was one of those who went down to Egypt with Jacob; go and add up the years of Kohath (130) those of Amram (137), and the 80 years that Moses was old when Israel left Egypt, and you only have about 350, and you really have to deduct all the years Kohath lived after Amram was born, and those that Amram lived after the birth of Moses."

"In a land not theirs: It does not say in the land of Egypt but in a land that is not theirs; for soon after Isaac was born it states, (21: 24) and Abraham sojourned."

Rashi wants to emphasize two aspects of the same issue.

In the section beginning "That your offspring shall be strangers", Rashi points out that the period of sojourning begins with Isaac's birth, and continues 400 years.

In the section beginning "In a land not theirs", Rashi points out that Abraham, Isaac and Jacob all lived in the Land regarding themselves as strangers rather than masters. This mode of self-regard stemmed both from themselves and Abraham sojourned, and Jacob sojourned, we have come to sojourn in the land, as well as from God's reminders, sojourn in this land.

It seems that the emotional position of sojourn in your land is difficult and repressed in the collective consciousness. It might be correct to say that for Rashi, as someone who experienced his life in a foreign country, this psychological mind-set was self-evident and did not require extended comment. In contrast, for one who lives as the sovereign of this land, it is an unimaginable experience, or an experience that one cannot allow oneself to imagine.

A fascinating experience awaits those who will reread the stories of the patriarchs from the standpoint of their self-conscious status as sojourners-aliens-migrants. This picture becomes more striking and almost surrealistic when this self-consciousness is combined with consideration of the period of time [four hundred years] until it reaches completion. The patriarchs, each in the context of his own life, aware of this situation, are strictly tested by the manner in which they pass on this self-consciousness to their offspring.

It is precisely this question, of education and transmission to the next generation, that finds no expression in the biblical narrative, opening a wide door for the reader's imagination.

It would be interesting to reread the story of the binding of Isaac from this mind-set, both from the stand point of the binder as well as of he who was bound, as each is aware that the reward for their faithfulness is almost light-years away. Especially deserving of attention are the words of the angel, calling again to Abraham from heaven, blessing Abraham with abundant offspring but not mentioning the promise of the Land.

In regard to this week's parasha of Vayetze, which is mostly devoted to the description of "diaspora life", it is interesting to reread the story of Jacob's "dream of the ladder" from within this mind-set, which was certainly a part of his educational process and a fundamental experience in his life.

Perhaps this can offer an explanation of the difference between God's words in the dream and those of Jacob's oath. In the dream, God promises:

"...and He said, I am the Lord, the God of your father Abraham and the God of Isaac: the ground on which you are lying I will give to you and to your offspring. Your descendants shall be as the dust of the earth; you shall spread out to the west and to the east, to the north and to the south. All the families of the earth shall bless themselves by you and your descendants. Remember, I am with you: I will protect you wherever you go and will bring you back to this land. I will not leave you until I have done what I promised you." (28: 13-15).

In contrast, Jacob, grandson of Abraham and son of Isaac, aware of the long term of the promise's fulfillment, formulates his vow modestly:

If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat and clothing to wear, and if I return safe to my father's house - the Lord shall be my God. And this stone, which I have set up as a pillar, shall be God's abode; and of all that You give me, I will always set aside a tithe for you.

The vow is conditional upon return to "my father's house" - the personal. Not to my land, my country and homeland - the collective.

The observer will discover that the experience of being a stranger and its formation is an important strand element in the Jewish experience.

Adam's first experience in the biblical narrative is a formative story of uprooting and exile.

The story of the Garden of Eden is similar to the existential situation of a fetus in its mother's womb, and the separation from her is difficult and traumatic. The great existential difficulty facing someone who undergoes this experience, and who has inherited its memory from the collective narrative of humanity, is in the remembering, in the irrational longing that yearns to return to the place from which it was banished. However, rational consciousness stations the ever-turning sword soul at the entrance to Eden, signifying the impossibility of return.

The experience of being a sojourner, of disconnection and exile, can be seen as negative, as punishment, but also as a constructive, rehabilitating experience. All of scripture is full of warnings that deviation from the proper way of life will lead to the Land vomiting out its inhabitants to exile. Tzei u'lemad (go out and learn) is a popular expression among the Sages. It suggests that true and constructive learning may involve the ability to leave one's place to some external, Archimedean point, and then, from that outside point, to study and rebuild the interior.

Several instances of the mention and reenactment of the stranger/exile experience as a constructive experience may be found in Jewish life. The Passover Haggadah hints at this in its midrashic explication of verses from the ceremony of the bringing of the first fruits which mention the Exodus from Egypt (Devarim 26). The verse, He brought us to this place and gave us this land, a land flowing with milk and honey, is not commented upon. Perhaps the message here is that escaping slavery is the main thing, while entrance to the Land and sovereignty over it are a long way off.

One may view the leaving of our homes to enter the Sukkah in a similar spirit. It is meant to express concretely the experience of exile and being a stranger, and of the constructive power of this experience. Perceptive readers will understand my point.

The mindset of being in the Land while retaining a sense of exile from it is difficult and challenging. The change from "your father's house" to "your land, your homeland" does not take place in one day, as Rashi explained earlier "In a land not theirs: It does not say in the land of Egypt but in a land that is not theirs." Four hundred years past from the day God made the covenant of Brit bein Habetarim with Abraham until the realization of its prediction. Apparently, the process of receiving sovereignty over the Land requires a "period of acclimation" that includes acquaintance with the surroundings and those working in them, internalization of modes of rule, and finally, first-hand knowledge of the experience of belonging to a minority in order that it enrich the experience of belonging to the majority.

And we, who dwell in our Land, shouldn't we say that this applies even more forcefully to ourselves, and that we should not rush to victoriously announce "the beginning of the flowering of the redemption"?

Yossi Penini is general manger of the "Meitarim" network for Jewish-Democratic education.

 

 

Every Journey Can Deteriorate, Therefore One Must Pray that it Persevere Towards its Original Destination

Rabbi Abahu said: If God remains with me, if He protects me baderekh [on this journey] that I am making - [this is protection] from evil speech. How do we know this? From the verse that says Vayidrekhu (they have trained) their tongues to speak falsely (Jeremiah 9) and gives me bread to eat - [this is protection from] illicit sex, as it is written and he [Potiphar] knew nothing accept the bread he ate - [bread,] this is a euphemism [for sex]. And if I return safe [literally: in peace] to my father's house - [this is protection] from bloodshed. The Lord shall be my God - [this is protection] from idolatry.

(Bereishit Rabbah 70)

 

That is to say, that Jacob does not ask that his own needs be seen to, rather he asks that God help him perform his duties, that he spare him from the sins of evil speech, blood-shed, illicit sex and idolatry. This vow is a very great religious commitment and is not connected with payment of rewards.

(Prof. Yishayahu Leibowitz of blessed memory, He'arot Leparshiyot Hashavua)

 

God Cares for the Weak

And God saw that Leah was hated.

(Bereishit 29:31)

 

Concerning that which is written: The Lord supports all who stumble (Psalms 145: 14) - The qualities of the Holy One Blessed be He are unlike those of humans. When a human has a wealthy friend he sticks to him and submits to him, and when he sees that he has faltered and become impoverished, he no longer values him, but rather places a stone on him. But when the Holy One Blessed be He sees someone who has been subdued and faltered, he lends him a hand and stands him upright, as it says, The Lord supports all who stumble and makes all who are bent stand straight.

 (Agadat Bereishit, 49)

 

And the first-born son is of the hated wife - scripture here speaks with factual certainty, as it said and the Lord saw that Leah was hated - for God looks at the broken hearted to support them.

(Or HaHayyim, Devarim 21: 15)

 

Fairness in Labor Relations is Required Equally of Both Employer as well as Employee

In the same way that the home owner is warned not to rob the poor-man's wage or delay its payment, so too the poor-man is warned not to rob the employer of work by repeatedly taking breaks from work so that he spends the day dishonestly. Rather he is required to be strict with his own time. See how they said he should not recite the fourth blessing of the grace after meals [so that he would get back to work quickly], and so he is required to work with all his strength, for the saintly Jacob said I have served your father with all my might. That is why he took his reward even in this world, for it says so the man became exceedingly prosperous.

(Maimonides' Code, Hilkhot Sekhirut 13: 7)

           

And He Fled, He with All that was His

He [Jacob] had not been promised this [that he would be able to take all of his possessions with him], and that is why he had to resort to this trick. Even though it was not easy to travel a long time without Laban finding out, he was sure that divine providence would keep him from knowing. However, human notions of providence are not those of God. Rather he did find out and gave chase and caught up with him, but in any event he was saved by God. Such are the ways of Israel; they are always sure that divine providence will be with them in the path they choose to follow, yet the Holy One Blessed Be He disrupts their plans in order to cause them distress and purify them, or for some other reason. In any case, he does save them and protect them in a different manner that they never thought of.... However, it would have been preferable if he had not hidden himself from Laban and had not come to theft of the Terafim that caused Jacob great evil.

(Ha'Emek Davar 31:21)

 

 

 

Editorial Board: Pinchas Leiser (Editor), Miriam Fine (Coordinator), Itzhak Frankenthal and Dr. Menachem Klein

Translation: Kadish Goldberg

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