Chasidut · Izhbitz
Mei HaShiloach, Volume I, Genesis, Vayetzei/מי השלוח·
אוַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה. בַּמִּדְרָשׁ (בראשית רבה פרשה ס"ח,א') "שִׁיר לַמַּעֲלוֹת אֶשָּׂא עֵינַי אֶל הֶהָרִים מֵאַיִן יָבֹא עֶזְרִי", אֶשָּׂא עֵינַי אֶל הַהוֹרִים לְמַלְּפָנַי וְלִמְעַבְּדָנַי וכו' חָזַר וְאָמַר מַה אֲנָא מוֹבֵיד סִבְרִי מִן בָּרְיִי לֵית אֲנָא מוֹבֵיד סִבְרִי מִן בָּרְיִי ח"ו אֶלָּא "עֶזְרִי מֵעִם ה'". הָעִנְיָן בָּזֶה כְּשֶׁיָּצָא יַעֲקֹב מִבְּאֵר שֶׁבַע וְלֹא הָיָה לוֹ לֶחֶם לֶאֱכוֹל וְלֹא שׁוּם דָּבָר וְהוּצְרַךְ לֵילֵךְ אֶל לָבָן וְלַעֲסוֹק בַּצֹּאן לְמַעַן פַּרְנָסָתוֹ, נָפַל דַּעְתּוֹ מְאֹד, לַאֲשֶׁר הִבִּיט וְרָאָה עַצְמוֹ קָטָן מְאֹד נֶגֶד אֲבוֹתָיו, כִּי הֵם לֹא הָיוּ צְרִיכִים כְּלָל לְהַבִּיט לְעִנְיְינֵי הָעוֹלָם הַזֶּה וְהָיוּ עוֹסְקִים תָּמִיד בַּעֲבוֹדָה וּבְמַעֲשֵׂה מֶרְכָּבָה, וְהוּא יִצְטָרֵךְ לַעֲסוֹק בִּדְבָרִים קְטַנִּים כָּאֵלּוּ, חָזַר וְאָמַר לֵית אֲנָא מוֹבֵיד סִבְרִי מִן בָּרְיִי, הַיְינוּ אַף שֶׁהֵם הָיוּ בִּדְבָרִים גְּדוֹלִים וַאֲנִי רוֹאֶה אֶת עַצְמִי בִּדְבָרִים קְטַנִּים, מִכָּל מָקוֹם גַּם בָּזֶה יֵשׁ עַבְדוּת הַשֵּׁם יִתְבָּרַךְ כִּי יוֹצֵר הַכֹּל הוּא.
1“And Yaakov departed from Beer Sheva, and went to Horan.” (Bereshit, 28:10)It is written in the Midrash (Bereshit Rabba, 68:1), “A song of Ascents. I lift my eyes to the mountains [harim in Hebrew], from where will my help come (Tehilim, 121)? I lift my eyes to the parents [horim in Hebrew], to my teachers [hora’ah in Hebrew is instruction] and my parents … He [Yaakov] went back and said, ‘Why should I give up hope in my Creator? God forbid that I should give up hope in my Creator, but rather [as the verse continues], my help comes from God.’” When Yaakov went out from Beer Sheva, having no food to eat, nothing in his possession, and needing to go to Lavan to tend sheep for his livelihood, he became greatly despondent, for owing to his situation he saw himself as quite small in comparison to his father and grandfather. Avraham and Yitzchak did not have to concern themselves at all with matters of this world, but were constantly involved in Divine service and ma’ase merkava, the secrets of the Torah. But Yaakov had to occupy himself with these small matters. “He returned and said, ‘I will not give up hope in my Creator,’” which means that even though they were free for great and lofty matters, and I am occupied in mundane things, nonetheless there is also the service of God in this, for He is the one who formed all.
בוַיֵּצֵא יַעֲקֹב. הָעִנְיָן שֶׁלֹּא הִתְפַּלֵּל יַעֲקֹב אָבִינוּ תְּפִלַּת הַדֶּרֶךְ מִיָּד כְּשֶׁיָּצָא מִבְּאֵר שֶׁבַע וְלָמָּה הִמְתִּין עַד כֹּה בִּתְפִלָּתוֹ, "אִם יִהְיֶה ה' עִמָּדִי וּשְׁמָרַנִי", כִּי זֶה הָיְתָה תְּפִלַּת הַדֶּרֶךְ שֶׁהִתְפַּלֵּל. אַךְ הָעִנְיָן בָּזֶה עַל פִּי מַה דְּאִיתָא בְּמַסֶּכֶת בְּכוֹרוֹת [נ"ו.] אָמַר רַבִּי אַסִּי אָמַר רַבִּי יוֹחָנָן לָקַח עֲשָׂרָה עוּבָּרִין בִּמְעֵי אִמָּן כֻּלָּן נִכְנָסִין לַדִּיר לְהִתְעַשֵּׂר וּפָרִיךְ הַגְּמָרָא וְהָא אֲנַן תְּנַן הַלָּקוּחַ וְשֶׁנִּיתַּן לוֹ בְּמַתָּנָה פָּטוּר מִמַּעֲשֵׂר וְאָמַר רַבִּי אֶלְעָזָר, רַבִּי יוֹחָנָן חֲזַאי בְּחֶלְמָא מִילְּתָא מְעַלְּיָתָא אֲמֵינָא, "תַּעֲשֶׂה" כְּתִיב בִּשְׁעַת עֲשִׂיָּה, הַיְינוּ שֶׁאִם מַעֲשֵׂה הַלְּקִיחָה הוּא בִּזְמַן חִיּוּב בְּמַעֲשֵׂר אָז פָּטוּר מִמַּעֲשֵׂר לְאַפּוּקֵי לָקַח בִּמְעֵי אִמָּן. וְזֶה הָעִנְיָן הָיָה גַּם כָּאן אֵצֶל יַעֲקֹב אָבִינוּ, כִּי עַל זֹאת הַסְּבָרָא לֹא בָּא רַבִּי אֱלִיעֶזֶר רַק כְּשֶׁרָאָה רַבִּי יוֹחָנָן בַּחֲלוֹם, הַיְינוּ שֶׁאֵין לְהָבִין זֹאת רַק לְמִי שֶׁמַּרְאֶה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִדּוֹת חֲנִינָה כִּי רַבִּי יוֹחָנָן מוֹרֶה עַל חֲנִינָה, כִּדְאִיתָא בִּבְרָכוֹת [נ"ז.] הָרוֹאֶה יוֹחָנָן וכו', וְלָכֵן לֹא הָיָה יַעֲקֹב אָבִינוּ יָכוֹל לְהִתְפַּלֵּל תְּחִלָּה, כִּי רָאָה בְּרוּחַ הַקֹּדֶשׁ כָּל מַה שֶּׁיִּקְרֶה אוֹתוֹ בַּדֶּרֶךְ וְהָיָה יוֹדֵעַ גַּם כֵּן שֶׁתְּפִלָּתוֹ יְסַיֵּם "וְכֹל אֲשֶׁר תִּתֶּן לִי עַשֵּׂר אֲעַשְּׂרֶנּוּ", וְהָיָה קָשֶׁה לוֹ קֻשְׁיָא הַנַּ"ל כִּי הַלָּקוּחַ פָּטוּר מִמַּעֲשֵׂר וְלָכֵן לֹא הָיָה יָכוֹל לְהִתְפַּלֵּל תְּפִלָּה הַלֵּזוּ, וְאֶצְלוֹ נֶאֱמַר (בראשית ל"א,מ"א) "עֲבַדְתִּיךָ שֵׁשׁ שָׁנִים בְּצֹאנֶךָ" וְאִם כֵּן הֲוֵי לָקוּחַ. רַק אַחַר שֶׁנִּרְאָה אֵלָיו הַש"י בַּחֲלוֹמוֹ וְאֵצֶל יַעֲקֹב אָבִינוּ הָיָה נִקְרָא הַש"י אָז בְּתֹאַר חַנּוּן כְּמוֹ שֶׁכָּתוּב (בראשית ל"ג,ה') "הַיְלָדִים אֲשֶׁר חָנַן" וכו' וְהַיְינוּ דְּאִיתָא בַּגְּמָרָא רַבִּי יוֹחָנָן חֲזַאי בְּחֶלְמָא, עַל כֵּן יָדַע יַעֲקֹב מִילְּתָא חֲדַתָּא "תַּעֲשֶׂה" כְּתִיב בִּשְׁעַת עֲשִׂיָּה וְיַעֲקֹב קָנָה מִלָּבָן בִּמְעֵי אִמָּן קֹדֶם עֲשִׂיָּה כְּמוֹ שֶׁמְּבֹאָר, כִּי הִתְנָה עִמּוֹ עַל הַנּוֹלָדִים מִכָּאן וּלְהַבָּא שֶׁבָּא לוֹ בְּרָכָה מֵהַש"י בִּמְעֵי אִמָּן וְחַיָּב בְּמַעֲשֵׂר, וְכַאֲשֶׁר בָּא עַל זֶה הַטַּעַם אָז הָיָה יָכוֹל שַׁפִּיר לְהִתְפַּלֵּל "אִם יִהְיֶה אֱלֹקִים וְכוּ' וְכֹל אֲשֶׁר תִּתֶּן לִי" וְכוּ'.
2“And Yaakov departed ….” (Bereshit, 28:10)Why did Yaakov Avinu not pray for his journey immediately upon leaving Beer Sheva, but waited until here (Beit El, north of Jerusalem) for his prayer, “if God will be with me and guard me …” for this was the prayer for his journey? This matter may be understood based on what is written in the Gemara (Bechorot, 56a), “Rav Asi said, Rabbi Yochanan said, if one acquires ten embryos in ten pregnant cows [and the animals were born after he had already owned them], all are brought into a pen and tithed.” The Gemara asks, “are we not taught, if one buys from a friend, or receives as a gift, he is exempt from having to tithe [for he must tithe only those animals born while in his possession]? Rabbi Elazar said, I say that Reb Yochanan appeared in my dream and solved it favorably. [He must tithe the unborn animals, even if they were received as embryos in animals that did not need to be tithed], for it is written, ‘so you shall do,’ [“Give Me the firstborn of your sons, so you shall do to your cattle …” Shemot 22] meaning at the time they are being ‘done’ [or fit to be offered in the Temple].” This means that if he acquired them at a time when he was obligated to tithe, then he is exempt from tithing except for the unborn animals he acquired.It is similar here with Yaakov Avinu. The solution of Rabbi Elazar only came to him after he saw Rabbi Yochanan in a dream, meaning that the only one who would understand this is the one to whom the Holy One, blessed be He, shows His attribute of mercy. Rabbi Yochanan represents this quality of God’s mercy, as it says in the Gemara (Berachot, 57a), “whoever sees Yochanan in his dream, the miracle of miracles will be done for him.” Therefore Yaakov Avinu could not pray first. In his prophetic spirit he saw all that would happen to him on his journey, and he also knew that his prayer would finish with “all that you give me I will give a tenth thereof,” so he then asked the same question as mentioned earlier in the Gemara, that one who acquires something is exempt from tithing. Therefore he could not offer this prayer, for with Yaakov it was said (Bereshit, 31:41), “I have worked six years with your sheep,” and if so, he was one who had acquired. It was only after God had appeared to him in a dream, and with Yaakov Avinu God was addressed with the title “the merciful,” as it is said (Bereshit, 33:5), “the children which God has been merciful in giving His servant.” This is akin to what is said in the Gemara, “I saw Reb Yochanan (the attribute of mercy) in a dream.”Therefore Yaakov knew that something new would be done for him, as it is written, “at the time of doing,” and Yaakov bought the sheep from Lavan in their mother’s wombs, before “the time of doing,” or birth, as his conditions with Lavan concerned the sheep that would be born from now on, and the blessing of God came upon them in their mother’s wombs. Thus they were required to be tithed. Once he understood this reason he could well pray, “if God will be with me … I will give a tenth … ”
גוְהִנֵּה ה' נִצָּב עָלָיו. הִנֵּה זֹאת יָדוּעַ כִּי עִיקַּר הִתְגַּלּוּת הַש"י בָּעוֹלָם הוּא עַל יְדֵי שְׁלֹשָׁה הַיְינוּ עוֹלָם, שָׁנָה, נֶפֶשׁ. עוֹלָם הוּא מְקוֹם הַמִּקְדָּשׁ אֲשֶׁר שָׁם הוּא הִתְגַּלּוּת אֱלֹקוּתוֹ יִתְבָּרַךְ, וְשָׁנָה הִיא בְּהַמֻּבְחָר שֶׁבַּזְּמַנִּים הוּא שַׁבָּת שֶׁבּוֹ נִמְצָא הִתְגַּלּוּת אֱלֹקוּתוֹ, וְנֶפֶשׁ הוּא עַל נְפָשׁוֹת מִיִּשְׂרָאֵל יִתְגַּלֶּה שְׁכִינָתוֹ. וְהִנֵּה כָּאן הָיוּ אֵלֶּה הַשְּׁלֹשָׁה בִּשְׁלֵימוּת, מְקוֹם הַמִּקְדָּשׁ שֶׁנֶּאֱמַר "אֵין זֶה כִּי אִם בֵּית אֱלֹקִים", וְהַזְּמַן הַמֻּבְחָר כִּי בֶּטַח הָיָה הִתְגַּלּוּת הַזֹּאת בְּשַׁבָּת קֹדֶשׁ, וְנֶפֶשׁ הוּא יַעֲקֹב אָבִינוּ הַמֻּבְחָר שֶׁבַּנְּפָשׁוֹת שֶׁבּוֹ נִכְלְלוּ כָּל נַפְשׁוֹת יִשְׂרָאֵל כְּמוֹ שֶׁכָּתוּב (ישעיה כ"ט,כ"ג) "וְהִקְדִּישׁוּ אֶת קְדוֹשׁ יַעֲקֹב".
3“And behold God was standing on him ….” (Bereshit, 28:13)God’s revelation in the world depends on three factors, place, time, and person. Place is the Holy Temple, where there is a revelation of His Godliness. The choicest of times is Shabbat, a time of the revelation of His Godliness. And person, the souls of Israel unto whom He is revealed. Here these three factors are complete; the place of the Temple, as it is said, “this is none other than the house of God”; the choicest of times, for surely this revelation took place on the holy Shabbat; and person, this is Yaakov Avinu, the choicest of souls, in whom all the souls of Israel are included, as it is written (Yesahya, 29:23), “Yaakov shall not be ashamed … for when he sees his children, the work of My hands, in the midst of him, they shall sanctify My name, and sanctify the Holy One of Yaakov …”
דוְהִנֵּה ה' נִצָּב עָלָיו. זֶה הַפָּסוּק בְּעַצְמוֹ הוּא בְּרָכָה, וּבֵיאֵר זֶה כְּמוֹ שֶׁקְּדוּשַּׁת שַׁבָּת הִיא קָבוּעַ וְקַיְימָא בְּלִי שׁוּם הַקְדָּשָׁה וְאִתְעֲרוּתָא מִיִּשְׂרָאֵל רַק מִצַּד הַש"י בְּעַצְמוֹ הוּא קָדוֹשׁ, לֹא כְּיָמִים טוֹבִים שֶׁיִּשְׂרָאֵל מְקַדְּשִׁין אוֹתָם, כָּךְ הוּא קְדוּשַּׁת יַעֲקֹב אָבִינוּ כִּקְדוּשַּׁת שַׁבָּת, שֶׁקָּדוֹשׁ מִצַּד הַש"י וְאֵינוֹ צָרִיךְ לְשׁוּם אִתְעֲרוּתָא, וְעַל כֵּן לֹא נֶאֱמַר "עוֹמֵד עָלָיו" רַק "נִצָּב" כִּי "עוֹמֵד" מַשְׁמַע שֶׁעַתָּה עוֹמֵד עָלָיו וְלֹא מִקֹּדֶם וְהַיְינוּ מִכֹּחַ אִתְעֲרוּתָא דִּילֵיהּ, אֲבָל "נִצָּב" הַיְינוּ שֶׁתָּמִיד מְקֻשָּׁר עִמּוֹ.
4“And behold God was standing on him ….” (Bereshit, 28:13)This verse is in itself a blessing. Just as the Kedusha (sanctity) of Shabbat is fixed and exists without any act of sanctification or awakening from below on the part of Israel, as it is sanctified only by God Himself, unlike the other festivals where Israel sanctifies them, so the Kedusha of Yaakov Avinu is like the Kedusha of Shabbat, sanctified by God and needing no awakening from below. Therefore the verse does not say “omed alav” (the normal way of saying “standing on him”) but rather “nitsav” (a special kind of standing). The meaning of omed is that now He is standing on him but not before, only now from the power of his own awakening, while nitsav that He was always connected to him.
הוַיֹּאמֶר אֲנִי ה' אֱלֹקֵי אַבְרָהָם אָבִיךָ וכו'. אִיתָא בַּזוה"ק (בראשית ק"נ.) אִיהוּ בְּאֶמְצָעוּתָא. וְהַיְינוּ דְּאָמַר "אָבִיךָ" גַּבֵּי אַבְרָהָם וְלֹא גַּבֵּי יִצְחָק, דְּהִנֵּה מִדּוֹת אַבְרָהָם הוּא מִדּוֹת אַהֲבָה וּמִדּוֹת יִצְחָק הוּא מִדּוֹת יִרְאָה וְהִנֵּה בְּמָקוֹם שֶׁהָאַהֲבָה בְּהַשְׁפָּעָה מְרֻבָּה מִצְטַמְצֵם מִדּוֹת הַיִּרְאָה וְכֵן כְּשֶׁנִּמְצָא מִדַּת הַיִּרְאָה בִּשְׁלֵימוּת מִצְטַמְצֵם מִדּוֹת הָאַהֲבָה, אֲבָל לְיַעֲקֹב אָבִינוּ עָלָיו הַשָּׁלוֹם הָיוּ שְׁנֵיהֶם בְּמִשְׁקָל וְזֹאת נִקְרָא מִדּוֹת תִּפְאֶרֶת וְהוּא מִדּוֹת יַעֲקֹב אָבִינוּ כָּלוּל מִשְּׁנֵיהֶם וְאֵינָם סוֹתְרִים זֶה אֶת זֶה.
5“… And He said, I am Hashem, God of Avraham your father, and God of Yitzchak ….” (Bereshit, 28:13)It is written in the holy Zohar (Bereshit, 150a), “Yisrael is in the middle of everything, he receives the [the effusion of God’s abundance] first from the source of everything …” This verse says “your father” regarding Avraham but not regarding Yitzchak. The attribute of Avraham is love, and the attribute of Yitzchak is fear. In a place of abundant love fear is constricted, and similarly when the attribute of fear is complete, then love is constricted. However, with Yaakov Avinu, the two attributes balanced each other, and this is called the attribute of tiferet, harmony or beauty—the attribute of Yaakov Avinu, which contains both of them, and they do not contradict each other.
והָאָרֶץ אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ לְךָ אֶתְּנֶנָּה. עִנְיַן הַבְּרָכָה הַזֹּאת הִיא שֶׁאֲפִילּוּ בִּשְׁעַת הַשְּׁכִיבָה וְהַשֵּׁינָה יִהְיוּ רַעְיוֹנוֹתֶיךָ בְּרוּרִים וּנְקִיִּים. "וְנִבְרְכוּ בְךָ כָּל מִשְׁפְּחוֹת" וכו', הַיְינוּ בְּדִבְרֵי תּוֹרָה שֶׁלְּךָ יְפָאֲרוּךָ כָּל הָאֻמּוֹת כְּמוֹ שֶׁכָּתוּב (דברים ד',ו') "כִּי הִיא חָכְמַתְכֶם וּבִינַתְכֶם". "וְהִנֵּה אָנֹכִי עִמָּךְ", וְלֹא נֶאֱמַר "אֲנִי" כִּי אוֹת הַכ' מוֹרָה עַל מְקוֹר הַחַיִּים בְּלִי דַּי כִּדְאִיתָא בְּסֵפֶר יְצִירָה [פרק ד' מ"א לגירסת האריז"ל], וְהֶרְאָה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָז הַבֵּירוּרִין שֶׁיִּצְטָרֵךְ עוֹד לְהִתְבָּרֵר וְלִסְבּוֹל, וְעַל זֶה הִבְטִיחַ לוֹ "וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁיבוֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת", וַהֲשִׁיבוֹתִיךָ הוּא לְשׁוֹן הֲשָׁבַת אֲבֵידָה, כִּי אֵין אָדָם עוֹמֵד עַל דִּבְרֵי תּוֹרָה אֶלָּא אִם כֵּן נִכְשַׁל בָּהֶם (גיטין מ"ג.), וְהַיְינוּ כִּי עַל יְדֵי הַמִּכְשׁוֹל שֶׁבָּא לָאָדָם יִכָּנְסוּ הַדִּבְרֵי תּוֹרָה בְּלֵב הָאָדָם בְּחֵשֶׁק גָּדוֹל יוֹתֵר מִמִּקֹּדֶם, וְזֶהוּ "וַהֲשִׁיבוֹתִיךָ" הַיְינוּ לְשׁוֹן תְּשׁוּבָה.
6“… I will give to you and your offspring the land on which you are lying ….” (Bereshit, 28:13)This blessing is saying that your thoughts were clear and pure even when you were sleeping. “And all the families of the earth will be blessed in you and in your offspring” means that you will adorn all the nations with your words of Torah, as it is written (Devarim, 4:6), “for they are your wisdom and your understanding in the eyes of the nations.” “And behold, I am with you.” “I” is written in the form Anochi, as opposed to the usual form Ani, for the additional letter, caf, teaches of the unceasing source of life, as is written in the Sefer Yetsira (Ch. 4:41 in the version of the Ari”zal), and the Holy One, blessed be He, showed him all the refinement that he would have to suffer, so therefore He promised him, “and I will guard you everywhere you shall go, and I shall return you to this land.” “I shall return you” (hashivoticha in Hebrew) is the term for returning a lost article. “Hashevat aveida,” for one cannot stand on the Torah unless he has first failed in keeping it (tractate Gittin, 43a), meaning that through the very act of failing man has an even greater desire for Torah. This is the formulation of hasivoticha, meaning teshuvah, the return to the Torah.
זשֵׁם הַגְּדֹלָה לֵאָה וְשֵׁם הַקְּטַנָּה רָחֵל. אִיתָא בַּמִּדְרָשׁ (קהלת רבה פרשה ז',ג') שְׁלֹשָׁה שֵׁמוֹת יֵשׁ לָאָדָם, אֶחָד מַה שֶּׁקָּרְאוּ לוֹ אָבִיו וְאִמּוֹ, וְאֶחָד מַה שֶּׁקּוֹרְאִין לוֹ בְּנֵי אָדָם, וְאֶחָד מַה שֶּׁקָּנָה לְעַצְמוֹ. בֵּאוּר הָעִנְיָן, מַה שֶּׁקּוֹרְאִין לוֹ אָבִיו וְאִמּוֹ הַיְינוּ מַה שֶּׁנִּכָּר בְּצוּרַת הַוָּלָד מִיָּד כְּשֶׁהוּא נוֹלָד מַה יִּהְיֶה חָכָם אוֹ טִפֵּשׁ עָצֵל אוֹ זָרִיז וְכַדּוֹמֶה, כִּי בַּדּוֹרוֹת הָרִאשׁוֹנִים הָיְתָה זֹאת הַחָכְמָה מְפֹרֶשֶׁת בְּעֵינֵי כֹל, שֶׁהָיוּ מַכִּירִין בְּפַרְצוּף הַוָּלָד מַה שֶּׁיִּהְיוּ מִדּוֹת טִבְעוֹ, וְזֶה גַּם כֵּן שֶׁהָיָה לָבָן קוֹרֵא לִבְנוֹתָיו שֵׁמוֹת כְּפִי שֶׁהָיָה מַכִּיר בְּטִבְעָם שֶׁל כָּל אַחַת. שֵׁם רָחֵל מוֹרֶה שֶׁאוֹחֶזֶת קִנְאָה וְנִצָּחוֹן בְּלִבָּהּ, וְאֵינָהּ מוֹצִיאָה בִּשְׂפָתֶיהָ כְּמוֹ שֶׁכָּתוּב (ישעיה נ"ג,ז') "וּכְרָחֵל לִפְנֵי גּוֹזְזֶיהָ נֶאֱלָמָה", וְהָיְתָה קִנְאָתָהּ לְשֵׁם שָׁמַיִם כְּמוֹ שֶׁכָּתוּב "וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ", וְשֵׁם לֵאָה הִיא לְשׁוֹן נִלְאָה שֶׁהָיְתָה תָּמִיד נִלְאָה וּצְמֵאָה לִישׁוּעוֹת הַשֵּׁם יִתְבָּרַךְ. עִנְיַן הַשֵּׁם שֶׁקּוֹרְאִין לוֹ בְּנֵי אָדָם הַיְינוּ מַה שֶּׁרוֹאִין עֲסָקָיו וְטִבְעוֹ בַּמֶּה הוּא מִשְׁתַּדֵּל. וְשֵׁם שֶׁקּוֹנֶה לְעַצְמוֹ הַיְינוּ מַה שֶּׁמְּתַקֵּן וּמְרַפֵּא הַחִסָּרוֹן שֶׁלּוֹ אֲפִילּוּ הַחִסָּרוֹן שֶׁנִּטְבַּע בּוֹ מִיּוֹם הִוָּלְדוֹ, וְזֶה פֵּירוּשׁ הַפָּסוּק (משלי ג',ט') "רִפְאוּת תְּהִי לְשָׁרֶּךָ" הַיְינוּ לְהַחִסָּרוֹן הַנִּמְצָא בּוֹ מִשְּׁעַת הִוָּלְדוֹ, כִּי אִיתָא בַּגְּמָרָא (סוטה מ"ה:) שֶׁתְּחִילַּת יְצִירָתוֹ שֶׁל אָדָם הוּא מִטַּבּוּרוֹ. וְזֶה שֶׁאָמַר יְשַׁעְיָה הַנָּבִיא [מ"ח,ח'] "וּפֹשֵׁעַ מִבֶּטֶן קֹרָא לָךְ", עַל כֵּן גָּדוֹל מַה שֶּׁקּוֹנֶה הוּא לְעַצְמוֹ, כִּי מִלַּת שֵׁם בְּכָל מָקוֹם מוֹרֶה עַל שֹׁרֶשׁ הַחַיִּים, שֶׁכָּל הַנֶּפֶשׁ הוּא מְדוּגָּל בּוֹ.
7“The name of the older one was Leah and that name of the younger one Rachel ….” (Bereshit, 29:16)It is written in the Midrash (Kohollet Rabba 7:3), “A man has three names—one is what his father and mother called him, one is what other people call him, and one is the name he acquires for himself.” “The name his father and mother called him,” refers to the qualities that are recognized in the infant immediately after he is born, if he will be wise or foolish, lazy or industrious, and the like. In the first generations this wisdom was clear and apparent to all; and they would see in the face of the infant the attributes of his nature, and in this way Lavan called his daughters appropriate names according to his understanding of their natures. The name Rachel teaches that she bears jealousy and (the need for) victory in her heart, but does not let this go out of her lips, as it is written (Yesahya, 53:7), “as a lamb [rachel] is silent before its shearers,” and her jealousy was for the sake of Heaven, as it is written, “and Rachel was jealous of her sister” (and wanted to populate the tribes who would bring the Torah to the world).The name Leah is similar to the word nilei, or exhausted, in that she was always exhausted from the thirst for God’s salvation. Concerning the name that other people call him, this is what others see in his nature and dealings in his chosen occupation. And the name he acquires for himself is how he fixes and heals his deficiency, even those he was born with, and this is the meaning of the verse (Mishlei, 3:9), “it shall be health to your navel,” meaning to the lack that he has from the moment of birth, for it says in the Gemara (Sotah, 45:2), “the beginning of man’s formation is from his navel.” This is as the prophet Yesahya said (48:8), “you are called a sinner from the womb,” as the name he acquires for himself is far greater than the name he was born with. Name always signifies the source of life, as the entire soul is exemplified in it.
חוַתֹּאמֶר הַפַּעַם אוֹדֶה אֶת ה'. אִיתָא בַּגְּמָרָא (מגילה ו':) אָמַר רַבִּי יִצְחָק אִם יֹאמַר לְךָ אָדָם יָגַעְתִּי וְלֹא מָצָאתִי אַל תַּאֲמִין לֹא יָגַעְתִּי וּמָצָאתִי אַל תַּאֲמִין יָגַעְתִּי וּמָצָאתִי תַּאֲמִין. וְהִנֵּה בַּגְּמָרָא וַדַּאי לֹא בְּשׁוֹפְטָנֵי עָסְקִינַן שֶׁזֶּה הָאוֹמֵר יָגַעְתִּי וְלֹא מָצָאתִי אַיְירֵי שֶׁאָנוּ רוֹאִין שֶׁיָּגַע הַרְבֵּה וְלֹא מָצָא, וְכֵן הָאוֹמֵר לֹא יָגַעְתִּי וּמָצָאתִי אַיְירֵי שֶׁאָנוּ רוֹאִין שֶׁלֹּא יָגַע וּמָצָא וְאִם כֵּן אֵיךְ שַׁיָּיךְ לֵאמֹר אַל תַּאֲמִין. אַךְ עוֹמֶק הָעִנְיָן הוּא מְבוֹאָר בְּרָחֵל וּבְלֵאָה, כִּי בֶּטַח אִמֵּנוּ רָחֵל כַּמָּה תְּפִלּוֹת וְכַמָּה בַּקָּשׁוֹת בִּקְשָׁה שֶׁיּוֹשִׁיעַ לָהּ ה', אַךְ מִפְּנֵי זֶה לֹא הוֹעִיל לָהּ לְפִי שֶׁנֶּאֱמַר "וַתְּקַנֵּא רָחֵל בַּאֲחוֹתָהּ" וְהוּצְרְכָה הַקִּנְאָה לְהִתְבָּרֵר אִם הִיא קִנְאַת סוֹפְרִים שֶׁהִיא לְשֵׁם שָׁמַיִם אוֹ קִנְאָה בְּעָלְמָא כְּפִי דֶּרֶךְ הַטֶּבַע ח"ו. וְהִנֵּה הִתְנַהֲגוּת הַש"י עִם הָאָדָם אֲשֶׁר בְּאוֹתָהּ הַטּוֹבָה שֶׁנָּתַן בְּהַמִּדָּה, בְּהַמִּדָּה הַזֹּאת עַצְמָהּ בָּרָא בּוֹ חֶסְרוֹן, עַל כֵּן לֹא יוּכַל הַטּוֹבָה לָצֵאת לַפֹּעַל קוֹדֶם שֶׁיִּתְרַפֵּא חֶסְרוֹנוֹ, וְקוֹדֶם שֶׁיִּתְרַפֵּא הַחֶסְרוֹן לֹא יוֹעִיל כַּמָּה תְּפִלּוֹת וְסִיגּוּפִים לְהָאָדָם עַד שֶׁיִּתְרַפֵּא חֶסְרוֹנוֹ וְאָז יִוָּשַׁע. עַל כֵּן לְפִי שֶׁרָחֵל הוּצְרְכָה לְהִתְבָּרֵר בְּמִדּוֹת קִנְאָה וְקוֹדֶם שֶׁנִּתְבָּרְרָה בְּזֹאת לֹא הוֹעִיל לָהּ שׁוּם תְּפִלָּה וְכָל יְגִיעָתָהּ, וְעַל כֵּן כַּאֲשֶׁר בִּקְשָׁה מִיַּעֲקֹב אָבִינוּ שֶׁיִּתְפַּלֵּל בַּעֲדָהּ חָרָה אַפּוֹ עָלֶיהָ. וּלְהָבִין זֹאת כִּי הֲלֹא כַדִּין עָשְׂתָה, כִּי מִי שֶׁיֵּשׁ לוֹ צָרָה בְּתוֹךְ בֵּיתוֹ יֵלֵךְ אֵצֶל חָכָם (בבא בתרא קט"ז.) וְכֵן הִקְשָׁה הָרַמְבַּ"ן ז"ל. אַךְ מֵחֲמַת שֶׁכָּתוּב קוֹדֶם "וַתְּקַנֵּא רָחֵל", עַל כֵּן וַיִּחַר לְיַעֲקֹב מֵחֲמַת שֶׁמִּקּוֹדֶם הָיְתָה צְרִיכָה לְהִתְבָּרֵר קִנְאָתָהּ, אַךְ כְּשֶׁאָמְרָה לְיַעֲקֹב "הִנֵּה אֲמָתִי לְפָנֶיךָ וְכוּ' וְאִבָּנֶה גַם אָנֹכִי מִמֶּנָּה", מִזֶּה נִרְאָה שֶׁכַּוָּונָתָהּ הָיְתָה לְשֵׁם שָׁמַיִם שֶׁהֲרֵי הִכְנִיסָה צָרָתָהּ לְתוֹךְ בֵּיתָהּ. וְזֶה פֵּירוּשׁ יָגַעְתִּי וְלֹא מָצָאתִי אַל תַּאֲמִין אַף שֶׁאָנוּ רוֹאִין שֶׁיָּגַע אֶת עַצְמוֹ, מִכָּל מָקוֹם לֹא הָיָה בְּמָקוֹם הָרָאוּי לְפָנָיו לְהִתְיַגֵּעַ כְּאָדָם הָרוֹצֶה לִכָּנֵס לְבַיִת וְדוֹפֵק שֶׁלֹּא בִּמְקוֹם הַפֶּתַח אֲפִילּוּ יִדְפֹּק כָּל הַיּוֹם לֹא יוֹעִיל לוֹ, אֲבָל כְּשֶׁיָּבוֹא לִמְקוֹם הַפֶּתַח וְיִדְפֹּק אָז מִיָּד יִפָּתַח לוֹ. וְלֹא יָגַעְתִּי וּמָצָאתִי, מוּבָן בְּלֵאָה, כִּי כְּשֶׁיָּלְדָה אֶת יְהוּדָה אָמְרָה "הַפַּעַם אוֹדֶה אֶת ה'", לְפִי שֶׁלֹּא בִּקְשָׁה עַל זֶה, כִּי כְּבָר נָטְלָה חֶלְקָהּ מִקּוֹדֶם כְּפִי הַחֶשְׁבּוֹן עַל אַרְבַּע אִמָּהוֹת וְנִרְאֶה כְּלֹא יָגַעְתִּי וּמָצָאתִי, וְאֵצֶל הַש"י הוּא הַכֹּל בְּמִשְׁפָּט כִּי הַש"י הֵעִיד עָלֶיהָ כִּי יָגְעָה אֶת עַצְמָהּ מְאֹד בִּשְׁלֹשָׁה בָּנִים הָרִאשׁוֹנִים, כְּמוֹ שֶׁכָּתוּב "כִּי רָאָה ה' בְּעָנְיִי", "כִּי שָׁמַע ה' כִּי שְׂנוּאָה אָנֹכִי", וְנָתַן לָהּ הַש"י אֶת יְהוּדָה כְּאָדָם שֶׁנּוֹתֵן הֶכְרֵעַ לַחֲבֵירוֹ אִם לוֹקֵחַ מִמֶּנּוּ הַרְבֵּה, וְתוֹסַפְתּוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא הוּא מְרוּבָּה עַל הָעִיקָּר, וְזֶהוּ יִקְרַת נֶפֶשׁ יְהוּדָה אֲשֶׁר גָּבַר בְּאֶחָיו כִּי כָּל הַגְּדוּלּוֹת יָצְאוּ מִמֶּנּוּ, וְעַל זֶה אָמְרָה "הַפַּעַם אוֹדֶה אֶת ה'", כִּי נֶפֶשׁ כָּזֶה לֹא יִוָּלֵד בְּכֹחַ וּבִשְׂכַר צִדְקוּת וְיוֹשֶׁר הָאָדָם רַק מִבִּרְכַּת הַש"י, כִּי כְּשֶׁיָּבוֹא מִכֹּחַ הָאָדָם אֵינוֹ בָּא רַק כְּפִי מַעֲשָׂיו, אֲבָל מַה שֶּׁהַש"י נוֹתֵן הֶכְרֵעַ מִצִּדּוֹ אָז הוּא בְּלִי שׁוּם גְּבוּל עַל כֵּן תּוֹסַפְתּוֹ מְרוּבָּה עַל הָעִיקָּר. וְעַל כֵּן נִכְתַּב עַל "וַתַּהַר עוֹד" שֶׁל שִׁמְעוֹן וְלֵוִי מוּנַּח זַרְקָא, עַל כִּי הֵם בָּאוּ לָהּ בִּיגִיעָתָהּ, אֲבָל עַל "וַתַּהַר עוֹד" עַל שֶׁל יְהוּדָא נָקוּד קַדְמָא וְאַזְלָא הַיְינוּ בְּלֹא יְגִיעָתָהּ וְהָבֵן.
8“And she said, this time I will thank God ….” (Bereshit, 29:35)It is written in the Gemara (Megillah, 6b), “Rabbi Yitzchak said, if a man tells you he tried but did not succeed, do not believe him. I did not try but I succeeded, do not believe him. I tried and I succeeded, believe him.” Of course the Gemara does not deal in nonsense. If one who says I tried but did not succeed, and we can see that he tried very hard and did not succeed, and another says I did not try very hard but still I succeeded, and we can see that he did not put in much effort but still succeeded, so if so, then why would we say not to believe them? Yet the depth of the matter is explained with Rachel and Leah. Surely with our matriarch Rachel, how much did she plead and pray that God would show His salvation and give her children, yet still it did not help her since it says, “and Rachel was jealous of her sister.” It had to be made clear whether this jealousy was kinat sofrim, envy at another’s good behavior for the sake of Heaven, or the normal jealousy of the world according to nature, God forbid.This is the way in which God deals with man. When He gives His good in the form of an attribute, in that very attribute He creates a lack, and the good within cannot come into action until the lack has been healed. Before this lack is healed all the prayers and self-mortification that a man attempts will be of no use until the lack is healed and he experiences salvation. Therefore, it was necessary to clarify Rachel’s attribute of jealousy, and before this was clarified all prayer and struggle was useless.This is why Yaakov became angry with her when she asked him to pray for her. This must be understood, for did she not act according to the law? Whosoever has discord in his house is to go to the sage, and the sage will ask for mercy on his behalf (Baba Batra, 116a; so Rachel was doing just this in going to Yaakov in her distress). This same question was asked by the Ramban of blessed memory. Yet since it was written before she went to Yaakov, “and Rachel was jealous,” therefore Yaakov became angry because before she even came to him she needed to clarify her jealousy. Then when she said to Yaakov, “here is my handmaid before you … and I too will build [the future tribes] from her,” we see that her intentions were for the sake of Heaven because she included her handmaid in her household (that she did it for the children and not just for herself). And this is the meaning of “I tried and did not succeed, do not believe him,” for even though we see that truly he tried very hard, he did not exert himself in the place where he was supposed to.This is like one who wants to enter a house but knocks on a wall far away from the door; even if he knocks all day it will not help him. If he goes to the door and knocks, then it will be opened for him right away. “I did not try but I succeeded” is understood from Leah. When she gave birth to Yehuda she said, “this time I will thank God,” since she did not ask for this, already having taken her portion before in giving birth to more children more quickly than the other matriarchs, so it seems as if she did not try but still succeeded. Yet with God all was according to judgment. God testified concerning her that she had struggled very much regarding her first three children, as she said (with Reuven), “for God has seen my poverty” (with Shimon), “for God has heard that I am despised.”Thus God gave her Yehuda, like a man who gives an additional portion to a friend who takes a great amount from him. The additional amount that the Holy One, blessed be He, gives is greater than the initial portion. This is the preciousness of the soul of Yehuda. He was greater than his brothers because all the greatness went out from him. On this she said, “this time I will thank God,” for a soul like this is not born from the power, reward, or righteousness of a person, but only from the blessing of God. When it comes from the power of man it only comes according to his actions, but when God gives the additional portion from His side then it is without any limit; therefore His additional portion is greater than the main portion. Therefore when it says “vatahar od,” “and she conceived again,” concerning Shimon and Levi the ta’am (cantillation mark for the melody) called munach zarka is used, yet when it says “and she conceived again,” for Yehuda, the ta’am for the melody is kadma ve’azlah, meaning without any effort. Understand this.26 brings the melody down to its lowest point, a downward swirl, here signifying struggle, showing that she truly did struggle with her first sons, also as seen in the derivation of their names. Kadma ve’azla brings the melody to its highest point, an upward surge, showing that after her struggle she found God’s salvation, which was without limit, surging upwards and this only came about by the blessing of God.
טוְזֶהוּ שֶׁאָנוּ מִתְפַּלְּלִין בִּתְפִילַּת שְׁמוֹנֶה עֶשְׂרֵה "וְקוֹנֵה הַכֹּל וְזוֹכֵר חַסְדֵי אָבוֹת וּמֵבִיא גוֹאֵל לִבְנֵי בְנֵיהֶם לְמַעַן שְׁמוֹ". "וְקוֹנֵה הַכֹּל" הַיְינוּ שֶׁהַש"י יֵשׁ לוֹ עֵסֶק עִם כָּל בְּרִיּוֹתָיו כִּי לֹא בָּרָא דָּבָר אֶחָד לְבַטָּלָה, "וְזוֹכֵר חַסְדֵי אָבוֹת" הַיְינוּ הַשֵּׁם יִתְבָּרַךְ זוֹכֵר הַטּוֹב שֶׁהָיוּ הָאָבוֹת עוֹשִׂים בְּכָל כֹּחָם וּבְכָל נַפְשָׁם וְהָיוּ מְקָרְבִים כָּל הָעוֹלָם לְהַש"י וְלֹא הָיוּ עוֹמְדִים רֶגַע בְּלֹא אַהֲבָה וְיִרְאָה, וְאַף עַל פִּי כֵן "וּמֵבִיא גּוֹאֵל לִבְנֵי בְנֵיהֶם לְמַעַן שְׁמוֹ", כִּי בִּזְכוּתָם אֵינוֹ כְּדַאי לְגַלּוֹת אוֹרוֹ שֶׁל מֶלֶךְ הַמָּשִׁיחַ רַק לְמַעַן שְׁמוֹ, וְהַיְינוּ מַה דְּאִיתָא בַּגְּמָרָא (סנהדרין ק'.) "הַנּוֹתֵן לֶעָנִי מְלֹא עוּמְסוֹ בָּעוֹלָם הַזֶּה הַקָּדוֹשׁ בָּרוּךְ הוּא נוֹתֵן לוֹ מְלֹא עוּמְסוֹ לָעוֹלָם הַבָּא", וְהַיְינוּ מֵחֲמַת שֶׁהֵם מְיַגְּעִים אֶת עַצְמָם בְּכָל כֹּחָם, שֶׁיִּתְגַּלֶּה כְּבוֹד שָׁמַיִם עַל יָדָם, עַל כֵּן מִדַּת הַדִּין נוֹתֶנֶת שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יְשַׁלֵּם לָהֶם כְּפִי כֹּחוֹ יִתְבָּרַךְ.
9This is as we pray in the Amida prayer, in the first of the Eighteen Benedictions, “who owns all, and remembers the kindness of the forefathers, and brings a redeemer to their children’s children for the sake of His name with love.” “Owns all” means that God is involved with all of His creation, for nothing He created was superfluous. “And remembers the kindnesses of the Patriarchs” means that God remember the good that the Patriarchs would do with all their power and all their souls, bringing the entire world close to God, and not standing for a second without love and fear. Nevertheless, “He brings a redeemer to their children’s children for the sake of His name,” for it is not enough to reveal the light of the king messiah in the merit of the Patriarchs, only for the sake of His name. This is as it is written in the Gemara (Sanhedrin, 100a), “whoever gives the poor his entire amount in this world, the Holy One, blessed be He, gives him His entire amount in the world to come.” Because they exerted themselves with all their power, that the glory of Heaven should be revealed by means of them, therefore the attribute of justice dictates that the Holy One, blessed be He, should pay them according to the full amount of His blessed power.