Burden Sharing

In our quest to increase our level of understanding and connection to the Torah itself, there are two ways to approach the Parshios in Sefer Beraishis with which we are all so familiar. On one hand, there is an instinct to try and learn the parts of the Parshios that are not as commonly known, in the hopes of finding a new and refreshing insight. We can also, however, also examine parts of the Parsha that we are familiar with from our earliest days. This too has value, for if we make an effort to look at these parts of the Torah with a different perspective, we may find important lessons hiding in plain sight. At the very beginning of this week’s Parsha we encounter a story that clearly fits this bill.

The Parsha begins by telling us that Yaakov Avinu left Be’er Sheva, where his parents lived, and went to Charan. Then, the Passuk tells us about a stop that he made, where he slept and received a Nevuah. The Pessukim that describe these events are well-known, and their attendant Medrashim are familiar to even the youngest children, making these words the perfect opportunity for deeper exploration.

This series of Pessukim start with the words: “Vayifga Bamakom VaYalen Sham Ki Ba Hashemesh”. If taken literally, the Passuk seem to be informing us of the minutia of Yaakov’s journey: when he reached a certain place, the sun had set making further travel difficult, and so he lied down to rest. As we know, however, this was far from a coincidental stop: Rashi, quoting Divrei Chazal, explains that this did not take place just anywhere, but the use of the term “HaMakom” refers to Har Hamoriah, the site of the Akeida and the future Bais Hamikdash. Similarly, the words “Ki Bah Hashemesh” tell us that the sun set unexpectedly, in middle of the day, a Nes which Rashi explains occurred specifically so that Yaakov would be forced to sleep there.

Again, though we may know these Medrashim, we must ask the next logical question: why? Why did Hashem cause such a Nes Nigleh—one that would be noticed by all mankind as the world was suddenly plunged into darkness—just so that Yaakov would sleep on Har Hamoriah?

The next words of this Passuk are similarly familiar: “VaYikach M’Avnei HaMakom VaYasem M’Rashosav, VaYishkav BaMakom HaHu.” The Gemarah in Chulin famously points out that here the Torah refers to “Avnei HaMakom”, multiple rocks, whereas after Yaakov wakes up, the word “Even”, one single rock, is used. The change is in usage is explained by the Gemarah as follows: Yaakov Avinu put the rocks around his head, to protect him from any animals, and the stones began to fight, so to speak, each one hoping to be the one upon which the Tzaddik rested his head. As a result, a Nes occurred, and the multiple rocks merged into one. Thus before Yaakov went to sleep, the Torah refers to multiple stone, but after he awoke to just one “Even.”

Here too we have a rather famous Medrash that really begs further explanation: though not as public as the sun setting mid-day, there was certainly a Nes involved in the stones coming together. Why was this an important aspect of Yaakov’s experience at Har Hamoriah? Even if we can understand why the Nes was necessary, we must also understand why we are informed of it—certainly the Torah alludes to this occurrence so that we may learn from it. What is the message and meaning of this Gemarah?

The next Pessukim describe what happened while Yaakov slept. The Torah begins with the word “VaYachalom”, which means that he had a dream, but the Meforshei HaPshat explain that what Yaakov saw at this time was actually a Nevuah. The Torah then tells us what Yaakov saw: “Vihinei Sula Mutzav Artzah V’Rosho Magiah HaShamayma, V’Hinei Malachei Elokim Olim V’Yordim Bo.” As we know, Yaakov saw a ladder that stretched from the earth up to the heavens, upon which Malachim were going up and down, from Shamayim to Aretz and vice-versa. This sight, the “Sulam Mutzav Artza” and the Malachim that were on it, are discussed by Chazal and the Meforhsim, but there is one Gemarah that certainly requires explanation. The Gemarah in Chulin goes to great lengths to calculate the width of the Sulam, coming to the conclusion that it was eight-thousand Parsa wide, enough to accommodate two Malachim passing each other by. Besides a general understanding of this Passuk, we must also understand why the size of the ladder was important. The next few Pessukim describe a Nevuah that Yaakov received from Hakadosh Baruch Hu, in which he was promised that he would continue the legacy of Avrohom and Yitzchok, and be accompanied by Hashem on his journey. When Yaakov awakens, following this Nevuah, he makes the newly formed stone into a Matzevah, and makes a lengthy Neder about his future. The Neder concludes with the words “V’Chol Asher Titen Li Aser A’Asrenu Lach”, whereby Yaakov promises to give Ma’aser if he is returned to his father’s house intact. There were any number of Kabalos that Yaakov could have made as part of his Neder, yet he chose Ma’aser Kesafim—again, we must ask ourselves: why? Why did Yaakov choose this Mitzvah among all the others now?

In order to understand these Pessukim, it seems prudent to keep in mind the point at which Yaakov found himself at this time. He had left his parents house, and Chazal tell us, spent fourteen years at Yeshivas Shem V’Ever, during which he did not sleep at all. After this formative experience he was traveling to Charan to find his intended and begin what he knew to be his ultimate Tafkid: the establishment of the Shivtei Kah, the foundation of Klal Yisroel. One can imagine that, having spent all those years in such intense Torah study, the Yoshev Olahim himself may have been concerned about his next task: how could he raise twelve Shevatim worthy of carrying the Ol HaTorah that he had so toiled for? If such intense commitment is required for a Chelek in Torah, how could Yaakov be sure that all his offspring would be Zoche to continue his legacy?

The events of that evening can be understood as addressing this exact point.

There are a number of Remazim, brought by Chazal and the Meforshim, that connect Yaakov’s dream to the Torah itself.

The Piska Zutrasi asks: why didn’t Yaakov have anything other than stones upon which to rest his head? The Medrash concludes that the stones were a Remez to the Luchos that Bnei Yisroel would receive at Kabalas HaTorah, which were of course also made of stone. Similarly, the Da’as Zekenim points out that the word Sulam is the Gmatria of Sinai, and that as part of his Nevuah, Yaakov saw Ma’amed Har Sinai. These Remazim are in a way understood, as the Torah itself is the secret to the Kiyum of Klal Yisroel.

As we noted, however, knowing how much effort is needed, Yaakov may have been concerned about his offspring’s ability to maintain their connection to the Torah. This concern may, however, have been addressed by other Remazim at the time.

As we read the Pessukim, the Avanei HaMakom are taken for granted—one assumes that these were stones that were just laying around in an undeveloped area. The Sforno, however, explains that these stones had a purpose: they were placed there for people to sit upon, as they traveled, to eat or just to rest. The Avnei Hamakom, then, were stones of Chesed, and herein lies the message to Yaakov.

As we know, when Klal Yisroel reached Har Sinai all those years later, they reached a level of “K’Ish Echad B’Lev Echad”, and were truly united as one. R’ Chaim Shmulevitz points out that generally any level of Kabolas Hatorah requires more than one person—that is why we learn with Chavrusahs or in groups. The reason for this is that the Ol Hatorah is truly too heavy for one person to carry on his own, and only as a Klal, where one person helps another, can we hope to achieve a Kinyan Hatorah.

The Gemarah in Sanhedrin extols the generation of R’ Yehuda bar Ilai as having a greater Chelek in Torah than even the Dor of Moshe and Yehoshua, because in that generation “Shisha Miskaseh B’Talis Echad”, six people used one blanket. Though the Pashut Pshat in the Gemarah is that their virtue was that they learned despite being utterly destitute, R’ Chaim offers another explanation. The only way that six people can share one blanket is if everyone is concerned not about their own warmth, but that of their friend. Only a selfless generation could survive in conditions such as these, and their Chelek in Torah was greater as a result, because Torah itself requires Achdus achieved through Chesed.

As he traveled to Charan, and thought about the future, Yaakov was concerned about the future of Klal Yisroel, and their ability to maintain the Ol HaTorah. A Nes therefore occurred and the sun set in middle of the day, so that he would be forced to rest at that spot, the place that these stones meant for Chesed stood. The message was clear: yes, the Torah comes with many responsibilities and is a heavy Ol to carry, but your children can be successful if they lead the lives of these very Avnei Hamakom, dedicated to Chesed.

This is why the Remazim that Yaakov saw were not just to the Torah itself, but to Har Sinai and the Luchos—connected to the moment of “K’Ish Echad B’Lev Echad”, which is the key to our Kiyum. This is also why the Gemarah tells us how wide the Sulam was—wide enough that the Malachim could pass each other. Chazal teach that the Malachim ascending the ladder had different Tafkidim than those descending, nonetheless they shared the same Sulam, it was wide enough for them to comfortably pass each other. If Klal Yisroel wishes to have a lasting connection to Torah each one must be willing to share the Sulam, making space even for those who have a different Tafkid than they.

This was the meaning of the Nes of the Avanim as well. The Medrash tells us that Yaakov took twelve stones, representing the twelve Shevatim, and they merged to one. The message here is clear as well: if there is one Klal Yisroel, even composed of different Shevatim, there can be a Kiyum, because we will be able to maintain a Kesher with the Torah.

The Maharil Diskin asks how the Matzeva, which was Kadosh, could be made of stones that had been used for Chol, as a pillow. Perhaps the answer is that once they merged the stones were indeed Kadosh because they represented the Achdus of Klal Yisroel, the very root of our Kedusha.

This can also explain why Yaakov made a Neder that included Ma’aser Kesafim. As he made the Matzeva that was eventually to be part of the Bais Hamikdash, Yaakov noted that the Achdus represented by Tzedaka and Chesed was an indispensable component of any Kiyum of the Matzevah, and to Klal Yisroel itself.

These Pessukim, then, can be read as a message not only to Yaakov but to each generation since as well. As we seek growth in our own lives, and a stronger connection to Torah, we must remember that we none of us can carry this Ol on our own—only through Chesed and Achdus can we be Zoche to the continuity of the legacy of Yaakov Avinu.