Hi all!!
In Parshat Vayeitzei, we read about the first member of Klal Yisrael who is forced into exile – as Yaakov Avinu is forced to flee his parents house to escape the wrath of his brother, Esav. By the end of the parsha, we find that Yaakov has returned to Eretz Yisrael, having overcome the various hurdles that he came by during this long journey. In studying the ways of Yaakov Avinu during these pivotal and often times painful points in his life, perhaps we can learn how to overcome the inevitable challenges we face as an exiled nation today.
The parsha begins with the beginning of Yaakov’s exilic voyage:
Vayeitzei Yaakov me’beer shava, vayelech Charana
Yaakov left Beer Sheva, and went towards Charan
Many commentaries ask why the Torah specifically mentions not only where Yaakov was heading, but also from where he departed – certainly by telling us that he was heading one place would know by simple logic that he has left another place!
Rashi suggests that the words, vayelech charana, come to teach us that when a righteous person leaves a city, an element of kedusha leaves that place. The Kedushat Halevi offers another explanation that might add a new dimension to Rashi’s commentary. He suggests that these seemingly superfluous words signify that when Yaakov left, he took an element of the kedusha of the land with him. Perhaps it was because Yaakov was able to keep this piece of kedushah with him that the loss was so profoundly felt when he departed.
But what does it mean to hold on to something that is not tangible in this world - what does it mean that Yaakov took with him the kedusha of Eretz Yisrael – and perhaps most importantly, how can we hope to emulate his ways? As we read about Yaakov’s journey, it is clear that what Yaakov held on to so dearly was the understanding that no matter where he went, his intentions should always be to return to Israel. In this way, no matter how great the distance from his homeland, a piece of Israel remained a part of him and a part of him remained in Israel. Not only did he yearn constantly for his return, but we see that he truly believed that he would return – it was this unwavering faith that the future would be bright that got him through the darker times.
We see this simple faith that his exile would be temporary in the beginning of the parsha when Yaakov first sets off on his journey. After Hashem appears to him and solidifies the covenant that Hashem made with Avraham, Yaakov declares: And if I return in peace (be’shalom) to my father’s house, and the Lord will be my God (28:21). Immediately thereafter, Yaakov builds a monument to Hashem as a means of acknowledging and thanking Hashem for what he is going to be blessed with. Yaakov has faith that Hashem is with him and that Hashem will continue to be with him – so much so that he thanks Hashem for what will be in the future.
As the story unfolds in the parsha, we see what was perhaps most remarkable about Yaakov was his ability to remember his greater spiritual mission to return to Israel even throughout his trying years in the house of Lavan. The words of Lavan himself reveal this quality of Yaakov Avinu: But now you have gone away, for you longed for your father’s house. Rabbi Yerachmiel Goldman points out that the meaning of these words tell us that throughout the years he spend with Lavan, Yaakov was not simply homesick for his family, but he was constantly yearning for the return to the spiritual environment of his home.
When and individual yearns for an object that does not exist or a reality that can never be, then the longing becomes depressing as he becomes hopeless and helpless. When one yearns for something that is possible, even probable, then the anticipation and the yearning makes each passing moment exciting – as the person knows that the moment he is waiting for getting closer and closer. Yaakov Avinu knew that redemption would come because he trusted the word of Hashem –and that anticipation armed him with the strength to overcome the challenges of his personal exile.
It is interesting to note that Yaakov specifically says that he strives to be be’shalem at the end of his journey. The word shalem bares two familiar meanings: peace and completeness. Perhaps at the end of it all, what would Yaakov this sense shleimut (peace) is the realization and appreciation that all that happened in his lifetime somehow contributed to making him a complete person. He knew the hurdle he had to overcome was only a means to a greater end – each struggle he surpassed brought him closer to being ready for his eventual return to Eretz Yisrael.
It is worth noting that there is something quite unique that about this week’s parsha – unlike the other parshiot that are divided into sections demarcated by the letters pey and samech. As Shira Smiles points out that Parstha Vayeitzei has not one of these demarcations, indicating that although the parsha spans decades in the life of Yaakov Avinu, the story is to be read as one long episode. In other words, each element of the parsha – each moment of panic, tragedy, and exile that Yaakov Avinu experiences - must be seen and understood in the context of the larger picture that is painted in the parsha.
I think that the lesson we learn from this story of individual exile and redemption is the importance of seeing our lives – both on the individual and the national level – in the greater context – as part of the greater tapestry of life whose picture only becomes clear as we look back later in our lives. If we can trust - as Yaakov did - that redemption will come, then we can appreciate each moment as one step closer to that end goal and we can take comfort in our yearning for a brighter future. May we all be able to learn from the perspective of Yaakov Avinu, to arm ourselves with the faith that Yaakov had, and to dedicate ourselves to reaching greater spiritual heights not in spite of the struggles we face, but instead seeing each of our struggles as a necessary step towards a peaceful future!
Shabbat Shalom, Taly
