ספר בראשית

With G-d's Blessing

The Midrash quotes the pasuk in Mishlei (3:23) to describe Yaakov going to Lavan: "Then you will go your way safely...when you lie down, you will be unafraid." Indeed, Yaakov was running away from Esav, yet there was a calmness and surety in his travel. The Torah relates that he gained a state of perfection on this journey because, before he went on this journey, he spent fourteen years studying in the beis midrash of Shem and Ever. The Torah repeats Yaakov's journey, even though it was mentioned at the end of the last parsha, to teach us that his journey was different. Originally, he was escaping Esav, but after his time in the beis midrash, he was on a different spiritual level, embodying the concept of teshuva by connecting to its source.This is why the Midrash uses the word אז, representing the connection of the alef, the oneness of Hashem, to the zayin, the seven days of the week. With this strength, Yaakov journeyed to Charan. Our sages explain that ויפגע במקום indicates קפיצת הדרך, where the land skipped ahead, symbolizing the supernatural nature of Eretz Yisrael, called ארץ צבי. This land stretches like a deer's skin and is not bound by natural rules. Nowadays, due to our sins, we do not see this supernatural revelation. During Yaakov's time, Eretz Yisrael was under Kenaan’s rule, and its latent power was not yet revealed. However, through Yaakov's longing for Eretz Yisrael, shown by taking stones from the place and putting them around his head, he demonstrated his love for the land. This concept is mirrored in the Gemara, where sages would kiss the stones of Akko.It was very difficult for Yaakov to leave Eretz Yisrael, the land of holiness. Because of his great longing, the holiness of the Beis Hamikdash was revealed to him before its time. This is the idea of קפיצת הדרך, where even though it was not yet the time and the holiness was not externally recognizable, Yaakov revealed that "אין זה כי אם בית אלוקים"—it is not as it appears; rather, it is the house of Hashem. This idea is hinted at by our sages, who explain that Yaakov saw the Beis Hamikdash built, destroyed, and rebuilt, revealing its holiness even at this early stage.

The pasuk "And behold, there was a well in the field, and there were three flocks of sheep...and they would gather together and roll off the stone from the well" alludes to loving Hashem with all one's heart, soul, and possessions ("בכל לבבך נפשך מאודך"). These three elements help gather all 248 limbs to serve Hashem, symbolized by rolling off the stone from the well, which represents overcoming the evil inclination to reveal the pure Torah. The word "עדרי" (flocks) hints at "hidden" (העדר), indicating nullification of one's desires to attain this level. Additionally, the three flocks represent the patriarchs Avraham, Yitzchak, and Yaakov, corresponding to the three festivals: Pesach, Shavuot, and Sukkot. Their influence at these times helps one receive special assistance in overcoming obstacles.

"Indeed, Hashem is in this place, and I did not know" (Bereishis 28:16). This reflects that Hashem, known as אין סוף (infinite), condensed His presence out of love for Bnei Yisrael, manifesting between the staves of the Aron in the Beis Hamikdash. Typically hidden (אין), Hashem revealed Himself (יש) in this sacred location. Yaakov's realization, "and I did not know," highlights Hashem's kindness, granting elevated states of holiness to His devout followers, which in turn fosters greater humility.Yaakov was puzzled about not sensing the holiness of the place. Our sages explain that the sanctity was not inherent but revealed due to Yaakov's merit. The depth of holiness was shown through Hashem's love for Yaakov, demonstrating that divine revelation can occur even in unexpected places.