Parshat Vayeitzei 5784
Rabbi Jablinowitz
We read in this week’s parsha the dream of Yaakov Avinu. In the dream he sees a ladder placed on the ground, while the top of the ladder reaches to the heavens. And angels are ascending and descending the ladder. Rashi teaches that the angels ascending the ladder are the angels of Eretz Yisrael who accompanied Yaakov up until this point, while the angels descending are the angels of Chutz La’Aretz whose task is to accompany Yaakov upon his leaving Eretz Yisrael.
The Medrash Tanchuma (2) on our parsha, as well the Medrash Rabbah on Vayikra (Emor,29,2), explain that there are four angels on the ladder representing the four nations of the four exiles of Am Yisrael. Their ascent represents their rise to power, and their descent from the ladder represents their ultimate downfall. According to the Medrash, Hashem told Yaakov to go up the ladder. However, Yaakov refused; he was afraid he would go up, but eventually he would come back down. Hashem told him (Yirmiyahu, Chapter 46, Pasuk 27), אל תירא עבדי יעקוב, don’t be afraid Yaakov, you won’t fall! But Yaakov refused to climb the ladder.
The Sfas Emes teaches that the ladder represents the physical world where the nations of the world have angels as their representatives. Yaakov didn’t want the הנהגה of angels; he wanted to be directly led by Hashem. This is why he refused to go up the ladder. Instead he received (Chapter 28, Pasuk 13), והנה ד' נצב עליו; Hashem stood over him. Yaakov Avinu wanted a direct line and a direct connection to Hashem.
Yaakov Avinu, the בחיר האבות, the choicest of our forefathers, was not the only one to insist on this direct link with Hashem. Moshe Rabbeinu, the בחיר הנביאים, the highest of prophets, also told Hashem he didn’t want to be led by angels. We read in parshat Ki Sisa (Chapter 33, Pasuk 15), ויאמר אליו אם אין פניך הלכים אל תעלנו מזה. As Rashi explains, Moshe Rabbeinu said, do not take us into Eretz Yisrael through an angel, I want it to be directly from You and not through a messenger.
This insistence is the reason why Yaakov Avinu is connected with Shabbos. The Gemara in Shabbos 118A teaches כל המענג את השבת נותנין לו נחלה בלי מצרים; all who fulfill the mitzvah of Oneg Shabbos receive a portion without borders. And the pasuk in Yeshayahu (Chapter 58, Pasuk 14) refers to a portion without borders as נחלת יעקוב אביך, as derived from the pasuk in our parsha (Chapter 28, Pasuk 14), ופרצת ימה וקדמה צפונה ונגבה. Yaakov is told he will burst out in all directions, and this is the reward for Oneg Shabbos. This is because Shabbos is the day where we are led directly by Hashem and there are no physical limitations on us. And this reward is attributed to Yaakov Avinu, who requested to be constantly in a state of direct connection to Hashem. As a result, one who fulfills the mitzvah of Oneg on Shabbos, the day of וד' נצב עליו, is rewarded with the portion of Yaakov Avinu, who requested to always have וד' נצב עליו.
Moshe Rabbeinu, who also wanted to be led directly by Hashem, also has a unique connection to Shabbos. We say in the davening Shabbos morning, ישמח משה במתנת חלקו, for Shabbos is the day where there is a unique revelation of מלכות שמים, the Kingship of Heaven, which Moshe wanted so much to be connected to. And we say in the Tefillah of Musaf, ישמחו במלכותך שומרי שבת, those who keep the Shabbos have a particular understanding and appreciation for direct connection to Hashem.
The Zohar Hakadosh points out that one pasuk in sefer Tehillim states (Chapter 91, Pasuk 11), כי מלאכיו יצוה לך, while another pasuk states (Chapter 34, Pasuk 8), חונה מלאך ד' סביב. One refers to the angels in plural form, while the latter pasuk refers to one angel alone. The Zohar teaches that the first pasuk is referring to all the angels, while the latter pasuk, חונה מלאך ד' סביב ליראיו ויחלצם, references the Shechinah. This is the “angel” of Am Yisrael. And the Sfas Emes adds, the other angels belong to the week, while חונה מלאך ד', the angel of Hashem encamped, is referencing Shabbos. As the pasuk states (Shemos, Chapter 16, Pasuk 29), אל יצא איש ממקומו; on Shabbos we stay put in our place. חונה מלאך ד' is on the יום המנוחה. It’s the day of rest, the day of Shabbos, the day we feel the direct effects ofמלכות שמים. And this was the wish of Yaakov Avinu, to be constantly in a state of וד' נצב עליו.
Good Shabbos
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