Close To Torah

Rabbeinu Bechaya ben Asher lived from the late 1200s to 1340. He was a noted scholar and expert in Kabbalah who was born and lived his life in Saragossa, Spain. He writes in his introduction that he received a small salary for being a preacher and enjoyed sharing Torah with others especially based on Biblical exegesis. He is not to be confused with the author of the Duties of the Heart, Rabbeinu Bechaya ibn Pekuda, the famous Jewish philosopher who also lived in Saragossa in the early 1000s. (There is a dispute about how to pronounce his name, was it Bachya or Bechaya?)

His Teachers

Rabbeinu Bechaya was a primary disciple of the Rashba, Rabbi Shlomo ben Aderes (Barcelona, 1235-1310). In Rabbeinu Bechaya’s commentary on Chumash he quotes many of the thoughts of his rebbe, however, it is not clear whether Rashba was alive at the time or if it was after his death (note that often copyists would add the words ‘zt”l’ if the person quoted had died at the time of copying). Rashba was a student of Ramban (Nahmanides, 1194 – 1270) and Rabbeinu Yonah (from Gerondi, died 1263). Rabbeinu Bechaya is fond of quoting both of them in his commentaries. Indeed, in parshas Bereishis (1:18) Rabbeinu Bechaya quotes a Chazal that all commentators have been stumped to find. In fact the Chazal is quoted in Sefer Shaarei Avoda by Rabbeinu Yonah (letter 11) a sefer that has only recently been found and printed after its absence for hundreds of years.

His Style

In his Torah commentary, Rabbeinu Bechaya focuses on four main themes. (1) Pshat, the simple explanation of the text in line with the goal of many of the rishonim. (2) Midrash, what the rabbis and aggadic sources deduced from the verses. (It is for this reason that his sefer has been often called “Midrash Rabbeinu Bechaya.” The term Midrash is used firstly, because his commentary darshans [from the word midrash], expounds the verses, and secondly, he constantly quotes obscure Midrashim that would otherwise be lost.) (3) Sechal, logical explanation and philosophical discussions. His main goal was to show that Torah wisdom was all-encompassing and that everything can be found in the Torah. (4) Kabbalah, mystical explanations. Rabbeinu is known to be one of the most revealing rishonim in this realm. Even in places that his predecessors such as the Ramban left off with a purposely vague comment, Rabbeinu Bechaya often finishes the sentence and even explains more. Rabbi Chaim Dov Chavel notes that whenever Rabbeinu Bechaya quotes the Zohar he writes the words, “I saw in the Zohar.” This seems to imply that he only had limited access to the Zohar on a rare occasion in which case he memorized what he was able to commit to memory. This is in line with the fact that the Zohar was not readily circulated in earlier times.

He begins each parsha with one verse from Mishlei and quotes the commentary of Rabbeinu Yonah to explain that verse. He then weaves the entire parsha to be in line with that lesson expressed in a most fascinating and illuminating manner. He asks penetrating answers that keep the reader interested and stimulated. He thereby teaches one how to read and understand Chumash. Rabbi Chaval postulates that because of the flow and uniformity and other proofs the commentary on Torah could have been written in around one year’s time (in around 1290) and not over a 16 year span as others have suggested. Rabbeinu Bechaya himself writes (Kad HaKemach, gezel) that “scholars are accustomed to begin each discourse with a verse which is used as the foundation for their entire theme.”

Other Works

He also wrote Kad HaKemach, a work containing 60 essays arranged in alphabetic topics covering Jewish themes from faith, prayer and Jewish law. They appear to have been lessons which he taught as a darshan, preacher. It is apparent that in contrast to his commentary on Chumash which was written for the scholar, this work was written to be understood by the common folk.

Shulchan Shel Arbah is a fascinating work consisting of four chapters which discuss the laws, ethics and depth of Jewish table conduct. The book concludes talking about the special food banquet for the righteous in the World to Come. He also wrote a commentary on Pirkey Avos which appears to have been written last as it adds upon many of the concepts that he began to write about in the other works. The work HaEmunah V’haBitachon has been erroneously attributed to him. Although he does quote the work it has been verified by many scholars that indeed he is not the author.  It is interesting to note that halachic sources quote from this sefer including the Bais Yosef (Rabbi Yosef Karo, 1488 – 1575), the Darkei Moshe (180:2) and the Magen Avraham (180:4)

Some attribute a commentary on Sefer Yetzirah called Ohel Moed to him. This can certainly be plausible considering his stature in Kabbalah, his frequent quotation of the sefer in his works and the special love that Kabbalists throughout the generations have had for his works.

His Mission

In his Biblical running commentary, Rabbeinu Bechaya’s goal is to come to truth and a deep understanding of the verse. He often quotes Rashi, Ramban, Radak, Rambam, Ibn Ezra, Rabbienu Chananel, Rav Sadia Goan and even secular philosophers (on a few occasions). He is always respectful in how he disagrees and sometimes you need to read the words carefully to even get that he is stating a dissenting view. The Tosfos Yom Tov (Rabbi Yom Tov Lipmann Heller, 1578 – 1654) writes in his introduction to Megillas Eichah, “many great people were accustomed to read Rabbeinu Bechaya’s commentary every Shabbos.” It is known that the Chasam Sofer (Rabbi Moshe Schreiber, 1762 – 1839) used to quote it often and studied it at his Shabbos table.

Conclusion

I invite you to join me in this fascinating journey exploring the beauty and depth of our holy Torah through the commentary of Rabbeinu Bechaya. I would like to give a special thank you to my friend Reb Tzvi Hasten who first introduced me to the penetrating commentary of Rabbeinu Bechaya many years ago when we were chavrusos learning together in Eretz Yisrael.

The reader may wonder why the commentary of Rabbeinu Bechaya was chosen for this project. Indeed, I daven to Hashem that He provides me with the strength and ability to do the same for Rashi, Ramban and many other seforim. I felt that Rabbeinu Bechaya’s style and range lent for the greatest variety of diverse topics which would best capture the audience’s interest and illustrate the depth and beauty of Torah. Also, his commentary is written in a way that many thoughts come together and build upon one another. His congruence and themes are discernible and bring out the point with great clarity and detail, a most precious commodity for a rishonic era scholar. My goal is to present a highlight and insight based on his brilliant words which are filled with Torah knowledge and fear of Heaven. May we all grow together through this project.

Special thanks to my wife Chaya for her encouragement and patience in allowing me to dedicate time to this project and for her insightful comments and observations as these essays develop at our Shabbos table and throughout the week. May Hashem bless you with only happiness and success.

Parshas Bereishis is jam-packed with beautiful lessons that make up the physical and spiritual foundation of the world. In the first few verses the Torah uses the word “ohr, light” five times. Verse 3 thru 5 read: “Hashem said, ‘let there be (1) ohr, light’ and there was (2) ohr, light. Hashem saw that (3) ha’ohr, the light, was good and He separated between (4) ha’ohr, the light, and the darkness. God called (5) la’ohr, to the light, ‘day’ and the dark He called ‘night’. The Midrash (Bereishis Rabbah 3:5) states that these five occurrences of ohr refer to the Five Books of the Torah. Rabbeinu Bechaya adds a most fundamental understanding to this Midrash.

The Five Books

The Midrash states: (1) “Let there be ohr,” refers to Sefer Bereishis which discusses Hashem creating the world. (2) “There was ohr,” refers to Sefer Shemos in which the Jews were redeemed from Egypt and had much light in their vicinity. (Note here that the this makes up one verse. This is because as the Ramban explains, the purpose of creation [Bereishis] was to create a free Jewish nation that would accept the Torah and build a Mikdash [Shemos].) (3) “Hashem saw ha’ohr,” refers to Sefer Vayikra which is filled with numerous laws. (4) “Hashem separated between ha’ohr,” refers to Sefer Bamidbar in which the men were separated from the boys, those who merited to enter Eretz Yisrael were separated from those who would die in the desert. (Note again the fact that these two ohr occurrences are together. This will be discussed below.) (5) “Hashem called la’ohr day,” refers to Devarim which is full of commandments. Rabbeinu Bechaya comments that these five lights refer to the light of creation, redemption, repentance, Beis HaMikdash and Torah and mitzvos. What does this mean?

Five Lights

Life is filled with inspiration. Hashem has embedded into the Torah the greatest treasure of instructions as to how one can succeed in life. Each light represents a significant part of Torah thought and that which one can accomplish in life.

Bereishis and Shemos

The light of Berieshis refers to inspiration for creativity and originality. Each person has a light which he or she is meant to bring to the world. This is the creative power of innovation, building a family and developing ideas. The light of redemption refers to the hope that each person has for something that is beyond their grasp. When we turn to Hashem to ask for help He grants us the inspiration to achieve that which we lack. The first two ohr appear together because true creation cannot be accomplished without Hashem’s help.

Vayikra and Bamidbar

The light of repentance is a necessary ingredient because we are human. Humans make mistakes. Mistakes are acceptable; the greatest mistake is not to admit the mistake and take responsibility. Hashem gives us the opportunity to correct our faults and to make amends. Rebbeinu Yonah in Shaarei Teshuva explains that the way to do a complete repentance is to learn the laws and make sure to keep them. This is why Sefer Vayikra is filled with laws between man and God and man and his fellow.

The Beis Hamikdash is a place where Hashem dwells. This is a message that our personal lives should be imbued with holiness. The Midrash explains the verse commanding the Jews to make the Mishkan as commanding them to create a place in one’s heart for Hashem. Sefer Bamidbar is also called the Book of Numbers by the rabbis because of the many times that the Jews were counted throughout its chapters. Thus Bamidbar celebrates the individual and the goal of being a resting place for the Divine Presence; creating our personal Beis HaMikdash. The last two ha’ohr appear in one verse and with the Hey before it to show the importance of this goal. Man must be able to repent and admit mistakes in order to build a resting place for Hashem. Indeed, the physical Beis HaMikdash was used primarily for sinners who brought sacrifices to repent to God.

Devarim Unification

Finally, the last ohr is called, la’ohr, to the light with a lamed. It get a verse by itself because of its significance. Devarim teaches about the importance of the ingredient that brings light to the world, the Holy Torah and Hashem’s mitzvos, commandments. Devarim is the recounting of Moshe of the entire Torah in which Moshe implores the Jews to live a happy and productive life by following the Torah and mitzvos. The Torah and mitzvos are the light itself as Chazal explain that Hashem hid the ultimate light inside the Torah itself. Hence, the la’ohr, to the light hints to the fact that all goals point to this objective, for man to connect to Torah and to its beautiful mitzvos. May our lights of inspiration and happiness shine brightly as we continue our quest for greatness and success in life.

When one contemplates the size of the Ark (300 x 50 x 30 amos) versus the amount of space that was needed in order to house every species of animal in the world plus food, plants and Noach and his family, the requirements are colossal. Yet, somehow, miraculously, every animal type fit and was saved by means of the ark from the Flood. Rabbeinu Bechaya (Bereishis 7:15) states that according to the natural requirements it would have taken fifty or more arks to house all that fit into one by way of miracle. If this is the case then we must ask some significant questions.

How Do We Understand This?

Rabbeinu Bechaya asks that if the entire ark was a miracle then why did Hashem command Noach to make the ark out of specific wood and materials that would seem to be for the purpose of creating insulation and a form of water-proofing? (The waters and sulfur that made up the Great Flood were scalding hot and yet did not burn through the ark. This too was a miracle.) Hashem could have easily saved Naoch’s family without an ark by means of protection or by having them fly safely above the waters. So why did Hashem command Noach to build the ark?

Three Answers

Rabbeinu Bechaya quotes the famous Chazal (quoted by Rashi) which explains that Noach was commanded to spend 120 years building the ark so that he would attract attention. He would be questioned by his friends and fellow city mates about what he was doing. He would then explain to them that Hashem was not happy with their actions. This would allow them the time to contemplate their actions and to repent.

Secondly, Rabbeinu Bechaya quotes the Ramban’s explanation which is that Hashem always requires of man for him to do his part in the natural way first. After man has done all that he can do naturally, then Hashem finishes off the rest in a supernatural manner. This is a great foundation in Torah. Hashem wishes for man to work in this world and to accomplish things by means of a natural efforts. After putting in this effort then Hashem will help to complete the work for him. Noach was commanded to start off the process in a natural way. Hashem did the rest in order to maintain freewill for those whose ego would not allow them to believe what really happened.

Thirdly, the building of the ark was a method to teach Noach himself and his family to separate and isolate themselves from those who did not follow morals and truth. Noach and his family took a conscience stance in separating themselves from the immorality and selfishness which surrounded them. The ark was a place of great holiness in which kindness and care reigned supreme. There was no room for ego in the ark and thus it defied the rules of space. Noach and his family spent one year in the embrace and protection of Hashem because they chose to be holy and separate from the decadence of their generation. They chose to be kind and generous and so Hashem did the same for them via a miracle.

The Lesson

We specifically mention the ark of Noach on Rosh Hashanah in the section entitled zichronos, remembrances. It is not simply because the verse happens to use the phrase, “Hashem remembered Noach (Berishish 8:1)” that we therefore borrow it in our prayers. It is because the depth of the verse expresses the fact that in the merit of Noach’s trust in Hashem and his dedication to serve Him Noach found favor in Hashem’s eyes and merited to be the father of the new world. Noach would realign the universe with the great goals that Hashem had set for mankind since the beginning of creation, those of kindness and truth.

It is well known that Avraham and Sarah were the first “kiruv couple.” Chazal tell us that Avraham taught, inspired and converted the men while Sarah did so for the women (Bereishis Rabbah 39:14; quoted by Rashi Bereishis 12:5). Rabbeinu Bechaya explains that all three of the Avos and all four of the Imaos were truly involved with spreading the beauty and truth of Hashem.

Three Patriarchs

The Midrash (ibid.) states that when the verse talks about the “souls that Avraham and Sarah made in Charan” this refers to the converts that they had inspired. Rabbeinu Bechaya continues this theme and states that we also find that Yizchok had inspired converts as it states, “Yaakov dwelled in the land that his father had (migurei) dwelled in (Bereishis 37:1).” Read the word megurei as referring to gerim, converts, that Yitzchok had helped connect with Hashem (Midrash Rabbah 84:2). We similarly find that Yaakov commanded his household members to remove their idolatry (Bereishis 38:2). Rabbeinu Bechaya explains based on the above quoted Midrash that obviously this command was not given to the holy family of Yaakov which included Rachel, Leah and the 12 Shevatim, tribe leaders. It was a command to all of the people whom Yaakov taught Torah to stating that if they wished to come with him, they would have to take the next step by renouncing their idolatry. The next verse states that they enthusiastically followed the order. The Avos worked tirelessly to spread knowledge of Hashem throughout the world.

True Love

Chazal (Sifri Devarim 6:5) tell us that when the verse commands us to “love Hashem our God,” this refers to learning the Torah. Chazal continue and state, “part of this commandment is to spread your love to others just like Avraham your forefather did as it states, “the souls that they made in Charan…” Rabbeinu Bechaya quotes the Rambam’s question here (from Sefer Hamitzvos). How does the verse’s commandment to love Hashem incorporate spreading this love to others as well? Is it not possible for one to simply love Hashem and just keep it to him or herself? The Rambam explains, and Rabbeinu Bechaya (Kad HaKemach, ahava) elaborates on this by stating the following. The love that the Torah commands us to have for Hashem is one in which the feelings of appreciation and gratitude are so strong that one is compelled to share it with others.

When someone loves something truly and deeply he wishes to tell others about the great object of his love. He wishes to profess his love to the world. When someone gets engaged, he wishes to give his bride a ring so that he can share and express his love. Throughout marriage, he finds appropriate ways and venues to share and express the love as it deepens more and more. When someone has a child he or she wants to show that child to others and to express his love repeatedly. This is a natural and healthy manifestation of true love and commitment.

The Avos deeply and passionately connected with Hashem. They were profoundly in awe and in love with Hashem to the point that they were compelled to share His Greatness and Kindness with others. They experienced His daily Guidance and Kindness. Our great Patriarchs and Matriarchs spent their lives sharing the greatness of Hashem with others. They began with themselves, gave it over to their families and shared it with the world.

As we learn the parshios about the Avos, Patriarchs, we take close note of their greatness and what they invested in the nation to fuse into our DNA and genetic makeup. In our parsha, Rabbeinu Bechaya devotes much time stressing the respectable points of the Avos and bringing home many powerful and relevant lessons. Let us explore some of the inspiring ideas that can be brought to practice for us as well.

Avraham’s Response

Hashem elaborates (Bereishis 17:18) the praises of Avraham and expresses the fact that He does not want to take action against Sedom without first telling the great Avraham. This was a most powerful expression of the high esteem that Hashem help Avraham in. Avraham certainly could have taken this to heart and could have let it get to his head. But instead, points out Rabbeinu Bechaya, Avraham responded (ibid. 18:26), “I am but dirt and ashes.” He showed true humility. It is important for us to be proud of our accomplishments, this encourages us to do more. Avraham was proud, but he was not haughty. He knew his role and his place. He knew what he was here to accomplish.

Location Location

Chazal express criticism against Noach for not helping his generation repent. They say that Noach did not compare to Avraham in greatness. If this is so, asks, Rabbeinu Bechaya, why did Avraham not march himself into Sedom and share his beliefs with the people in an effort to help them repent? Rabbeinu Bechaya explains that Sedom is located in Eretz Yisrael. There is a great responsibility for those whom live in the Holy Land to be on a higher spiritual plane. They should not have been committing the sins that they were doing. Avraham understood that by default the land would have to spit them out. Anyone that came to Avraham was taught truth and kindness, but those who were deaf to the word of Hashem remained excluded. This was a lesson and message for future generations as well: Eretz Yisrael does not tolerate those who do not act appropriately.

All From Hashem

The contrast of Avimelech’s palace inhabitants being punished with closed organs (ibid. 20:18) versus the next verse (ibid 21:1) which talks about the miraculous opening of Sarah’s womb and her being blessed with a child is most deliberate. Rabbeinu Bechaya explains that the Avos lived with a clear understanding that Hashem is the Only One who controls nature. He gives life and pregnancy and He decides who will not be blessed. We must daven, pray, to Him for help. This explains the small complaint against Sarah when she laughed at the news of her having a child. It was funny news, and anyone would have and could have laughed at the news that a 90 year old woman would conceive, but there was a twinge of disbelieve, that was the issue that needed to be rectified.

Rewards

The Mesorah states that only two verses in all of Bereishis start with the word, “vayita, and he planted.” “He (Hashem) planted the Garden of Eden (ibid 2:8), and “He (Avraham) planted (established) an orchard (to supply guests with food). Rabbeinu Bechaya points out that the lesson is that one merits great rewards in the Garden of Eden by performing kindness and caring for others.

I would like to add two points here. Firstly, the two verses discuss Hashem and Avraham specifically to draw a correlation. Avraham strove to emulate Hashem in kindness and this was the trait that he preached to the world. Avraham taught his guests to recognize and thank Hashem for His Kindness which fills the world. Secondly, the word “he planted” shows that in order to merit the reward of Eden one must “plant” and work hard to care for others. It must be coming from a deep and true place where one establishes true care and concern for the needs of others. This is true kindness and what leads to the greatest pleasure and reward in this world and the next.

“Old age” can refer to the accumulation of wisdom and life experience or it can refer to someone being haggard and worn down. The Midrash (Tanchumah Chayei Sarah 2) explains that there are four experiences that cause one to age prematurely. They are, frustration caused by: (1) excessive fear, (2) bad children, (3) an evil wife and (4) insecurity wrought on by war. By Avraham the verse describes him as coming of age at a natural and healthy rate and being blessed with everything because he was married to Sarah who was a truly righteous woman, who respected him and encouraged him to grow in spirituality and thus he had a good life. These are the words of the Midrash. It is interesting to note that although Avraham experienced all three of the other criteria (he went to war, was put in fearful situations and had Yismael the sinner as a son), the fact that he was married to Sarah brought him comfort and blessing in this world and the next.

For Marriage

Rabbeinu Bechaya states that an old custom was to read a section from our parsha to a chosson, groom, when he was called up to the Torah on the Shabbos before his marriage. The section chosen was none other than the verses describing Avraham getting older and him finding a mate for Yitzchok. They wanted to stress to the groom the importance of marrying a wife who would be a partner and whom he would appreciate as well. Avraham spent much time making sure that Yitzchok would marry someone great and accomplished this with the selection of Rivka. Chazal tell us (Bava Basra 110a) that children often take after their mother and are often most similar to the siblings of the mother. Rabbeinu Bechaya explains that just as wine takes on the flavor of the barrel that it is made in (in fact, many bottles expressly advertise this), so too, a child formed in its mother’s womb for nine months often resembles the mother’s family more. For this reason, Avraham only wanted Yitzchok to marry someone most righteous and great.

Strange Comparison

Rabbeinu Bechaya echoes the question of the Midrash as to why after the Torah recounts the entire story of Eliezer searching for a suitable wife for Rivka does it quote Eliezer’s recap of the entire story as he gave it over to Rivka’s family? Rabbeinu Bechaya answers in a most cryptic manner by drawing a parallel to the giving of the luchos, tablets, which also occurred once and then a second time when the first ones were replaced. Rabbeinu Bechaya seems to be equating the giving of the Torah to the event of Yitzchok’s marriage. He continues with the parallel and states that just as the Torah itself contains laws throughout the first four our of the Five Books and then contains Sefer Devarim, the fifth book, which is the recounting of the laws of the Torah via the faithful servant Moshe Rabbeinu, so too here. The Torah contains the story of Eliezer’s search for Rivka and then contains a total repeat and review of the details by the faithful servant Eliezer. What does this mean?

Torah Home

When a couple celebrates their marriage we bless them with the Jewish blessing that they should build together a “bayis neeman, faithful home.” Often stress is put on the importance of the home being a place of neeman, trust, commitment and security. This is certainly most appropriate for a healthy marriage. Focus should equally be given to the word bayis, house as well. The Torah home is the place of the embodiment of Torah and mitzvos and service of Hashem. There is no more powerful place for children to learn how to serve Hashem with love and joy than in their home environment. This is the pride, joy and goal of the Jewish home.

It is exactly for this reason that the Torah compares Yitzchok’s marriage to the giving of the Torah. Yitzchok was the first of the Patriarchs to be born into a Torah home (of Avraham and Sarah). He prepared himself to continue that charge by offering his life to Hashem at the akaida, binding of Issac, and by learning Torah in the academy of Shem and Ever. He was set up to continue the Torah home that his parents had modeled. There is nothing more powerful, significant and beautiful than what the couple set out to accomplish as they built the Jewish nation.

Rabbeinu Bechaya states that the day that Avraham died was the day that Eisav turned his back on his heritage and chose not to follow in the ways of his forefathers. It was on that day, when he and Yaakov were 15 years old that he intentionally committed the three cardinal sins and mocked the birthright and service of Hashem (see Bereishis 25:34 and Rashi there). It is disturbing to think that it was specifically the death of Avraham that prompted this rebellion. What is this all about?

Defining Essence

What is the difference between Yaakov and Eisav? Rabbeinu Bechaya explains that Eisav was called Edom because the word stems from the root of ‘adamah, dirt’. He allowed his drives to control him and pull him towards earthly distractions. Eisav was a hunter who enjoyed wasting his time with leisurely activities and indulging in festive meals. He specifically bought the food from Yaakov by paying for it with his only spiritual asset. Eisav said to Yaakov, “I don’t care about my birthright and ability to serve Hashem in the Mishkan, you can have it in exchange for the food and pleasure of the now.” Yaakov on the other hand was a refined person, an ‘ish tam, innocent person’ who enjoyed dedicating himself to learning Hashem’s wisdom and character development. The difference was that Eisav was an ‘ish sadeh, man of the earthly field,’ and Yaakov was an ‘ish tam, man of spiritual qualities’. Yaakov was committed to putting in the effort to grow. This lifestyle choice was brought out in the great contrast of when Yaakov entered Yitzchok’s room vesus Eisav’s entrance. Yaakov brought with him the fragrance of Gan Eden; Eisav brought with him the smell of Hell (Bechaya).

Hashem’s Perspective

What is most important is how Hashem sees a person. When Yitzchok thought to give the blessings to Eisav he called for his “beno hagadol, bigger (older) son Eisav (Bereishis 27:1).” In Sefer Ovadya (Chapter 2) Hashem refers to Eisav as, “the small one.” In the later verse (Bereishis 27:27) Yaakov is referred to as “the smaller (younger) son,” whereas ironically Hashem refers to him as, “the large (great) nation (Devarim 4:8).” The message is clear: On the outside Eisav may have looked big and successful, but his lifestyle was self-destructive and in Hashem’s eyes he was small and full of sin. Yaakov, on the other hand, may have been viewed as small by the outside bystanders, but in Hashem’s eyes Yaakov was the continuation of the Jewish nation and its third great pillar. In fact, Yaakov’s very image was carved on the Throne of Glory.

Life Choice

It is important to stress that both Yaakov and Eisav had freewill to choose their paths. Eisav could have been righteous and Yaakov could have been evil. In fact, Yitzchok was well aware of this and felt that Eisav needed a boost of encouragement because of his wayward nature. Eisav however was not sincere in his service. On the day of Avraham’s death, a great crossroad opened before the two teens. Life became more serious and it was precisely then that it was time to step up to the plate. Eisav revealed his inner essence and escaped whereas Yaakov committed himself to follow in the footsteps of his illustrious grandfather.

Eisav had a descendant who grew up in Edom and saw the fallacy of his great-grandfather’s hedonistic lifestyle. He threw off the shackles of falsehood and converted to Judaism. He worked on himself and even achieved the great height of becoming a prophet of Hashem. The great Ovadya the convert prophet from Edom was given a most awkward job. Hashem told him to write and say over curses and punishments that would befall Eisav for his sins. This is the entire book of Ovadya which is read in completion every week as the Haftorah for Parshas Vayishlach in which Eisav’s downfall appears. Ovadya had a right to talk, he grew up with the luxuries, perversions and sins just like Eisav, yet he made a positive choice and broke free. He joined Yaakov and he reached greatness. We too are faced with this choice on a daily basis.

When Yaakov left Beer Sheva in order to get married he stopped at the area of the Mikdash and built an altar for Hashem. Rabbeinu Bechaya brings down the Midrash (Pirkei D’Rebbe Eliezer 35) which states that Yaakov arrived on Har Hamoriah, the place where his father Yitzchok was bound and placed on an altar before Hashem. This was where the akiada, binding, had taken place. At the last minute Hashem had told Avraham not to sacrifice Yitzchok but instead to bring up a ram on the altar. Yaakov took twelve stones from that very same altar and they all miraculously came together to form one rock. This hinted to the fact that Yaakov would produce twelve children who would be the tribes of Israel. It also hinted to the unity of the Jewish nation in that they became one. What is the deeper lesson here about the use of these very rocks?

Jewish Foundation

Throughout Sefer Berieshis we have learned about the stuff of the Jewish nation. We learn about the dedication and energy which each of the Avos and Imahos invested into building the Jewish people. Avraham invested great effort into being a shining beacon of light and kindness to the world. He taught people to love and appreciate the kindness of Hashem. But at the same time he was a dedicated servant of Hashem ready to sacrifice his most beloved son on a moment’s notice. The akaida represented Avraham and Yitzchok’s intimate connection and dedication to Hashem. As Yaakov was leaving his parent’s home to take a wife and begin Klal Yisrael these were the ideals that were on his mind.

Yaakov went to Har Hamoriah the place where the Divine Presence dwelled in order to show that he was continuing the link in the chain of the Jewish nation. Yaakov took stones from that holy altar where Avraham was willing to give up his son for Hashem and Yitzchok was willing to make that ultimate sacrifice. This was the foundation of the Jewish nation. Yitzchok was considered the pure sacrifice who offered himself before Hashem. Yaakov now wished to continue that tradition and he found that his twelve stones became one. Yaakov would work hard to encourage his children to have unity and to work together to get along. This would be his ultimate dream. This is what he envisioned as he embarked upon the next stage of his life to build the twelve tribes.

Material Wealth

All three of the Avos were extremely wealthy. Hashem promised them spiritual and physical wealth and this widened their power and sphere of influence. Yaakov however expressed the Jewish attitude on wealth. He stated that all he asked for from Hashem was “bread to eat and clothing to wear (Bereishis 28:20).” Yaakov was not looking for the indulgences and luxuries of this world. He was looking to live in peace and to have the ability to serve Hashem from comfort and security (Rabbeinu Bechaya).

The Avos taught us to focus on what is most important in life. Avraham shared his wealth with anyone in need. Yitzchok and Avraham showed themselves to be dedicated and unwavering servants of Hashem at the akiada. Yaakov showed that unity was a vital key for the nation. He also expressed the understanding that spiritual goals were eternal and worth more than any material accomplishment in the world.

Yaakov Aveinu taught us how to pray before Hashem. He focused on his own personal areas that needed improvement and asked Hashem to grant him his requests out of love and kindness and not personal merit. He also gave praise for his great achievements that Hashem had helped him secure (Rabbeinu Bechaya). Let us look into this further.

Yaakov’s Plea

Yaakov knew that Eisav was coming with the intention of murder and destruction. He therefore turned to Hashem to beg for help. Yaakov stated (Bereishis 32:11), “My merits have diminished from all of the kindness that Hashem has done for me.” Yaakov expressed his own personal sense of indebtedness towards Hashem. He continued to state (ibid.), “I crossed over the Jordan River with only the staff in my hand on my way to Lavan and now I have been blessed with two prosperous camps [of children and wealth].” Yaakov appreciated the bounty that Hashem had bestowed upon him and he did not forget to thank Hashem in his days of contentment and success (Bachya).

The Meeting

Prior to Eisav’s personal arrived before Yaakov, a great battle ensued. Yaakov fought and subdued the ministering angel of Eisav. The Zohar and other sources tell us that this angel is none other than the Evil Inclination who is really the Satan (chief prosecutor), Angel of Death and Samael (Yalkut Reuveni). What is fascinating is that Yaakov demanded a blessing before letting the angel leave. The simple understanding, expressed by Chazal and Rashi, is that Yaakov wanted the ministering angel to admit to him that the berachos, blessings, that he had stolen from Eisav (by fooling Yitzchok into thinking he was Eisav,) were rightfully his. The angel agreed. Rabbeinu Bechaya adds one point here which he does not ascribe to any source. He states that the angel blessed Yaakov with the blessing of Birchas Kohanim. What is this all about?

His Real Name

Yaakov was renamed Yisrael by the angel and later by Hashem. Yet we find that the Torah continues to use both names (Yaakov and Yisrael) for him. What does this mean? Rabbeinu Bechaya (ibid. 32:30) gives a lengthy exposition proving that the name Yaakov which means heal refers to Yaakov’s physical existence and lowliness; the name Yisrael refers to spiritual heights. Yaakov refers to the uplifting and use of physical means to achieve spiritual heights whereas Yisrael refers to pure spiritual force being applied. Both aspects are important and are thus stressed and utilized. Yaakov accomplished great heights by using the physical world as a place to be uplifted as a means to enjoy Hashem’s world and to thank Him. Yisrael refers to the spiritual greatness achieved by Yaakov through his Torah study, prayer and actions that connected him intimately with Hashem.

Ultimate Blessing

Eisav’s focus in life was on physicality whereas Yaakov’s was on spiritual pursuits. Eisav indulged in pleasure for its own sake and did not do his job of elevating physicality to the heights of spiritual achievements. Thus, Yaakov had to do both jobs, that of Yaakov which refers to Eisav’s job of using the physical world and that of Yisrael which meant achievements in spirituality. This is why Yaakov was entitled to all of the blessings. Birchas Kohanim is the ultimate expression of both physical and spiritual success. “May Hashem bless you with prosperity and may He turn His Face and Favor towards you…” This is why the angel of Eisav used its text to bless Yaakov. He was thus admitting that Yaakov had rightfully earned both his own share in spirituality and the share of Eisav in physicality. Yaakov had uplifted the world into a place of Godliness, thus he was renamed Yisrael on this account.

You can’t stop the inevitable. Chazal (Berachos 55b) tell us that when one has a dream it can be open to interpretation. One should be careful to interpret it in a positive light so that something negative does not transpire. Although there are many conditions and details concerning this rule, we can explore one concept in our parsha.

Yosef’s Dreams

Yosef HaTzadik had dreams about stacks and stars bowing to him. His brothers knew the implication of the dreams and were enraged. They yelled at him stating, “You will never rule over us; we will never be forced to bow to you (Bereishis 37:8)!” Rabbeinu Bechaya asks, why didn’t the brothers simply give a negative interpretation for the dreams and thereby thwart the plans? He answers that it was Hashem’s Will that prevented the brothers from even thinking about giving alternate interpretations to the dreams. When Hashem decides that something will happen, nothing can stand in the way. The Maharsha has another approach.

Dreams

Maharsha asks many questions from contradictory Gemara sources about whether or not dreams do indeed follow their interpretations. We find in Parshas Miketz that Pharaoh dreamt about seven fat cows that were swallowed by seven skinny cows. Pharaoh was disturbed and offered a great reward to anyone who could interpret the dreams. His astrologers told him that he would have seven daughters but they would quickly die or that he would conquer seven lands and then lose them. Pharaoh was not satisfied with their approaches until he got the interpretation from Yosef about the years of plenty followed by years of terrible famine for Egypt that were to follow. Pharaoh heard this and rushed to appoint Yosef to be second in command. How do we understand this, the other interpretations were said first and should have come true?

Ground Rules

The Daas Zekanim asks this question and gives three answers. Firstly, a dream’s interpretation only comes true if the dreamer accepts the interpretation as valid. If he does not, then the dream remains open to interpretation. Since Pharaoh didn’t accept any interpretation until Yosef came, Yosef’s approach became the only valid outcome. Secondly, Pharaoh’s dreams were unique in that he himself had also dreamt the interpretation but when he woke up he could not remember it. It was only when Yosef came and gave the proper interpretation that Pharaoh recalled it exactly as Yosef had said and was thus convinces of Yosef’s greatness. Thirdly, Pharaoh’s dream was a form of prophesy that kings get about their country and thus was not open to interpretation at all no matter what was stated. Maharsha states that Yosef’s dreams were of the same nature and thus the brothers could not alter the outcome even if they would have tried.

Result

Rabbeinu Bechaya understood that Yosef’s dreams were indeed open to interpretation. He wishes for us to focus on all of the miracles that Hashem brought about in order to get Yosef to where he was meant to be. He had to lay the groundwork for his father and brothers who would be headed down to exile in Egypt in twenty-two years. When we read through the parshiyos we focus on all of the minute details of how Hashem made sure that each feature turned out exactly as it was supposed to be.