Parashat Hashavua ויצא 28.11.14 , ערב יציאתם של בועז וליז, אבן ונועה, לשהיה ממושכת בחו"ל
ויצא פרק 28
And Jacob went out from Beer-sheba, and went toward Haran. 11
And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. 12
And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of God ascending and descending on it. 13
And, behold, the LORD stood beside him, and said: 'I am the LORD, the God of Abraham thy father, and the God of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. 14
And thy seed shall be as the dust of the earth, and thou shalt spread abroad to the west, and to the east, and to the north, and to the south. And in thee and in thy seed shall all the families of the earth be blessed.
15 Remember, I am with you: I will protect you wherever you go and I will bring you back to this land. I will not leave you until I have done what I promised you.”
16 Jacob woke up from his sleep and said, "Surely God is in this place, and I did not know it!”
17 A little afraid, he said, "How awesome is this place! This must be the house of God, the gateway to heaven.”
וַיֵּצֵא יַעֲקֹב, מִבְּאֵר שָׁבַע; וַיֵּלֶךְ, חָרָנָה. יא
וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא. יב
וַיַּחֲלֹם, וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה, וְרֹאשׁוֹ, מַגִּיעַ הַשָּׁמָיְמָה; וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עֹלִים וְיֹרְדִים בּוֹ. יג
וְהִנֵּה יְהוָה נִצָּב עָלָיו, וַיֹּאמַר, אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ, וֵאלֹהֵי יִצְחָק; הָאָרֶץ, אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ--לְךָ אֶתְּנֶנָּה, וּלְזַרְעֶךָ. יד
וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ, וּפָרַצְתָּ יָמָּה וָקֵדְמָה וְצָפֹנָה וָנֶגְבָּה; וְנִבְרְכוּ בְךָ כָּל-מִשְׁפְּחֹת הָאֲדָמָה, וּבְזַרְעֶךָ.
וְהִנֵּה אָנֹכִי עִמָּךְ, וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר-תֵּלֵךְ, וַהֲשִׁבֹתִיךָ, אֶל-הָאֲדָמָה הַזֹּאת: כִּי, לֹא אֶעֱזָבְךָ, עַד אֲשֶׁר אִם-עָשִׂיתִי, אֵת אֲשֶׁר-דִּבַּרְתִּי לָךְ. טז
וַיִּיקַץ יַעֲקֹב, מִשְּׁנָתוֹ, וַיֹּאמֶר, אָכֵן יֵשׁ יְהוָה בַּמָּקוֹם
וְאָנֹכִי, לֹא יָדָעְתִּי.
וַיִּירָא, וַיֹּאמַר, מַה-נּוֹרָא, הַמָּקוֹם הַזֶּה: אֵין זֶה, כִּי אִם-בֵּית אֱלֹהִים, וְזֶה, שַׁעַר הַשָּׁמָיִם.
Jacob , as he was fleeing Esau, and going to Padan Aram, Haran, to his mother Rebecca's brother Laban, actually went back to Mt. Moriah, because he realized that this place (of the Akedah) was the seat of his identity and connection to his heritage.
There is a difference between knowing about something passively and externally, and internalizing and knowing something from experience.
Reb Mimi Feigelson, from the Zeigler School ofRabbinic Studies, American Jewish University teaches us:
"And Ya'akov leaves Be'er Sheva, and goes to Charan" seems to get lost before you even know that it existed.
It is bound to a perplexing moment for the Piasetzna rebbe (Rabbi Klonimus Kalman Shapira of Piasetzna 1888-1943) when he reads "And Ya'akov awoke from his sleep and said, 'Indeed God is here and I did not know!" (Breishit
/Genesis 28:16). Perplexing not because of the fact that Ya'akov woke up from a dream in which God revealed Godself to him, but rather for the nature of his proclamation, when knowing the reason that led Ya'akov to the location of the dream in the first place!
When the Babylonian Talmud (Chulin 91b) comments on the opening verses of our Torah portion, "And Ya'akov leaves Be'er Sheva, and goes to Charan; and he encounters the place [Makome
] and sleeps there..." it offers the following reading: "When Ya'akov reached Charan he said [to himself], 'Shall I have passed through the place where my fathers prayed and not have prayed too?' He immediately resolved to return, but no sooner had he thought of this than the earth contracted and he immediately "encounters the place [Makome
]." Meaning to say, Ya'akov leaves Be'er Sheva and when he gets to the outskirts of Charan he realized that he was in such a rush to get to where he was going that there was something, or somewhere, along the way that he neglected...
The Talmud suggests, based on the repetition of the word "Makome
" (the place) in our verse and in the verses that describe Mt. Moriah when Avraham and Yitzchak are on their way to "the binding" in Breishit
/Genesis 22:3-4 the following narrative: upon arriving in Charan, Ya'akov realizes that in his haste he forgot to stop at Mt. Moriah, a place where God revealed Godself to Avraham and Yitzchak and that this desire to pray in that same location activates a quantum leap that parks him on Mt. Moriah! It is here that the sun sets and he falls asleep, only to have his magnificent dream.
It is for this reason that the Piasetzna rebbe is so perplexed, questioning, when teaching this Torah portion in 1930: "He knew that God revealed Godself to his forefathers on Mt. Moriah, that was the primary reason for wanting to return to Mt. Moriah (!) so how could Ya'akov wake up and say, "God is here and I did not know" when he went there knowing God was there?"
In a detailed process the Piasetzna rebbe provides a distinction between intellectual knowledge and intimate knowledge; between explicit and implicit knowledge. Ya'akov knew, intellectually, that Mt. Moriah was a divine location, a portal of revelation upon arriving there. But his deeper question that he had no answer to, until he dreamt his dream, was a question of relationship and intimacy. Ya'akov wondered, "I have book knowledge about Mt. Moriah, but will I merit to experience God here the way my father and grandfather did?"
For me, Ya'akov's quest was one of gratitude and intimacy alike. A desire to experience God's presence in the world, on the one hand, and a moment to express a prayer of gratitude, on the other hand. Gratitude for the life that he himself was living by virtue of the lives that his parents and grandparents lived, and paved the way for him to live.
She relates this to the American Thanksgiving holiday, which is in the true sense a holiday of giving thanks, hodaya (sounds like Tarnegol Hodu…)
Liz and Boaz, You are going on a journey, to Boulder, to family. In some ways, sadly, there is a desire, perhaps in all of us, to flee from a difficult situation here in Israel. Yet we know that everyone makes choices at certain times in their lives, to move to a different place, to the safety and warmth and opportunity of embracing family. God will be there with you. As we say Birkat Hacohanim, we know that we can be anywhere on earth and still be connected and blessed. Just keep your inner compass focused on this place, your home, no matter where you are or for how long. This place is indeed awesome. We wish you only the best in your journey and in your adventure.
|ויְּדַבֵּר ה' אֶל מֹשֶׁה לֵאמֹר: דַּבֵּר אֵל אַהֲרֹן וְאֶל בָּנָיו לֵאמֹר: כֹּה תְּבָרְכוּ אֶת בְּנֵי יִשְׂרָאֵל אֱמֹר לָהֶם:
יְבָרֶכְךָ ה' וְיִשְׁמֶרְךָ.
יָאֵר ה' פָּנָיו אֵלֶיךָ וִיחֻנֵּךָּ.
יִשָּׂא ה' פָּנָיו אֵלֶיךָ וְיַשֵּׂם לְךָ שָׁלוֹם.
וְשָׂמוּ אֶת שְׁמִי עַל בְּנֵי יִשְׂרָאֵל, וַאֲנִי אֲבָרֲכֵם.
|– במדבר ו, כב-כז
נוסח תימני של תפילת הדרך
ה' צבאות עמנו, משגב לנו אלהי יעקב סלה,
ה' צבאות, אשרי אדם בוטח בך,
ה' הושיעה, המלך יעננו ביום קראנו.
לישועתך קויתי ה' [3 פעמים]
יהי רצון מלפניך ה' אלהינו ואלהי אבותינו, שתוליכנו לשלום, ותדריכנו לשלום, וְתִּסמְכֵנוּ לשלום, ותגיענו למחוז חפצנו לשלום. ותצילנו מכף כל אויב ואורב בדרך. והגן בעדינו מכל מיני משחית ומכל מיני פורענית המתרגשות לבא בעולם. ותשלח ברכה רוחה והצלחה בכל מעשה ידינו. וּתנֵנִו לחן לחסד ולרחמים בעינך ובעיני כל רואינו. כי אתה אבינו שומע ברחמים תפלות עמך ישראל ותחנוניהם.
ברוך שומע התפילה.
ויעקב הלך לדרכו, ויפגעו בו מלאכי אלהים, ויאמר יעקב כאשר ראם, מחנה אלהים זה. ויקרא שם המקום ההוא מחנים.
שיר למעלות. אשא עיני אל ההרים, מאין יבא עזרי. עזרי מעם ה', עשה שמים וארץ, אל יתן למוט רגליך, אל ינום שמרך, הנה לא ינום ולא יישן, שומר ישראל, ה' שמרך. ה' צלך על-יד ימינך, יומם, השמש לא יככה, וירח בלילה, ה' ישמרך מכל-רע, ישמר את נפשך, ה' ישמר צאתך ובואך, מעתה ועד-עולם.