Term Limits

It is rare for a single Sedra to be focused on one sequence of events, without any deviation. This week’s Parsha, Vayetzei, is therefore an anomaly—the entirety of the Parsha is given to the story of Yaakov’s time away from his father’s home. The Parsha begins with Yaakov’s departure from Be’er Sheva, follows him through his years in Bais Lavan, and ends as he and his family travel back toward Eretz Yisroel. With the Parsha having such a homogeneous focus, one would assume that the Haftorah serves as something of an extension. If we learn the Haftorah correctly, then, we should find insight not only into the events of the Parsha, but into the characteristics of Yaakov Avinu as well.

The Haftorah is taken from the end of Sefer Hoshea, and parts of it are actually quite familiar, as they are also Leined as the Haftorah for Shabbos Shuva. In the very first Passuk, however, we find a direct connection to the weekly Sedra. The Navi tells us: “Vayivrach Yaakov Sedeh Aram VaYavod Yisroel B’Isha U’BIsha Shamar”. There are three phrases in this Passuk, and the first two are clearly related to the Parsha. As the Torah tells us, Yaakov ran from Be’er Sheva to Charan, also known as Padan Aram, and it was there that he worked in order to marry Rochel and Leah, the daughters of Lavan.

The meaning of the third phrase, however, is not as clear. To what do the words “U’BIsha Shamar” refer, which part of Yaakov’s life? Alos, on the whole, the Passuk requires some explanation. What message is the Navi giving us with these words? Why does he recall the travels and travails of Yaakov Avinu?

Rashi explains that the words “U’BIsha Shamar” refer to the Tzon that Yaakov Avinu watched, as a shepherd for his father in law’s flocks. Radak seems to agree with this approach, and explains that the Passuk repeats itself because Yaakov married two women. The words “VaYavod Yisroel B’Isha” refer to the time that he worked before marrying Leah, and “U’BIsha Shamar”, to the time he worked after marrying Rochel.

Based on this understanding of the words, Radak also explains that the Tochacha in this Passuk is that we, Klal Yisroel, fail in the realm of “V’Zocher Chasdei Avos”. We don’t recall the Chasadim that HKBH did for Yaakov Avinu when he ran away from Eisav, and during his years in Charan. Were we to properly internalize the Chesed Hashem that suffused the life of Yaakov Avinu at that time, our own Emunah would certainly be strengthened. Alas, we do not—and it is this deficiency that the Navi is pointing out.

Mahari Kr”a reads the Passuk slightly differently, and in doing so answers both our questions. He explains that the Navi is asking us a question: “Lama Ain Atem Lokchim Mussar M’Yaakov Avichem SheShamar Tzivuy Imo B’Shvil Isha”. Why, asks the Navi, do we not take Mussar from Yaakov Avinu, who kept his mother’s commandmant in order to get married. The Mahari then notes the extent to which Yaakov kept his mothers words: Rivka commanded Yaakov to stay in Charan for a period of “Yamim Achadim”, which means a short time, but Yaakov ended up staying there for twenty years.

The Tochacha meant by the Passuk is clear, according to Mahari Kr”a: we are taken to task for not learning from the actions of Yaakov Avinu, for not taking Mussar from his life. The meaning of the words “U’BIsha Shamar” are now clear as well: they refer to the fact that Yaakov was “Shomer” the Tzivuy of his mother, Rivka. In this way the words of the Mahari are quite helpful—but questions arise as well.

First, what is the Mussar that we are supposed to take form Yaakov Avinu? It is understood that he followed his mother’s instructions, and ran to Charan where he married Rochel and Leah, but what does this teach us? It is unlikely that the Navi is reprimanding us for a lack of Zehirus in Kibud Av V’Em—what are we to take from the actions of Yaakov Avinu?

In fact, it seems that Yaakov contradicted his mother. Rivka told Yaakov to run to Charan for “Yamim Achadim”, which Rashi explains means “Muatim”, a few. Yaakov, however, spent twenty years in Charan, a span that can hardly be defined as “Muatim”. Why, then, does Mahari Kr”a include this in the Mussar that we are to learn from Yaakov? It seems as though the fact that he was there for twenty years was part of the Shemirah of his mother’s Tzivuy, refered to by the words “U’BIsha Shamar”. How are we to understand this?

In order to properly understand the Shemirah of Yaakov Avinu for his mother’s instructions—and therefore the Mussar that we can take from it—it would be helpful to examine the conversation in which the directive was issued.

At the end of Parshas Toldos, after Yitzchok gives the Brachos to Yaakov, and Eisav discovers his brother’s deceit, the Torah tells us that Rivka feared for the life of her son. She therefore instructs Yaakov to leave Be’er Sheva: “Kum Barach Lecha El Lavan Achi Charana V’Yashavta Imo Yamim Achadim”. Rivka indeed tells Yaakov to escape to Charan for a period of “Yamaim Achadim”, which indicates that his stay in Charan should be short. At the same time, she adds the words “Ad Asher Tashuv Chamas Achicha”, which would indicate that Yaakov should stay in Charan until Eisav is no longer angry, until the danger to Yaakov’s life has passed. In fact, the words of Rivka in the very next Passuk reinforce this notion: “Ad Shov Af Achicha Mimcha…V’shalachti V’Lakachticha Misham”. Rivka told Yaakov that he should stay in Charan until the anger of Eisav passes, at which point she will send for Yaakov.

These Pessukim are a bit confusing: was Rivka telling Yaakov to run to Charan for a defined period of time, or to stay until the wrath of Eisav had subsided? If the latter is true, why say the words “Yamim Achadim”? Rivka may have been hopeful that the danger would pass quickly but the period of “Yamim Achadim” would then not be part of Rivka’s instructions to Yaakov. And, if the Tzivuy was to stay in Charan until it was no longer dangerous, why would Yaakov be lauded for following the instructions of Rivka—his entire stay in Charan may have been driven by self-interest. Rivka said that she would send for him when it was safe for Yaakov to return to Eretz Yisroel, why would he even consider leaving before that time?

The instructions that Rivka gave Yaakov certainly require some explanation, especially if we are to be Lokeach Mussar from them, as Mahari Kr”a suggests.

Although it is not entirely clear from the Pessukim, Chazal seem to see Rivka’s instructions as being time-based.

When Yaakov Avinu finally reached Charan he agreed to work for seven years in order to marry Rochel, and the Passuk tells us that when he did so “V’Hayu B’Einav K’Yamim Achadim”, they were like one day. The Medrash Rabba points out that the word “Achadim” appears here, and in the instructions that Rivka gave Yaakov, “V’Yashavta Imo Yamim Achadim”. Based on this, the Medrash concludes that in both places the word “Achadim” means seven year: Rivka’s instructions were to stay in Charan for seven years, and Yaakov worked for Rochel for that long.

The Medrash is difficult to understand: when Yaakov arrives in Charan he immediately offers to work for seven years in order to marry Rochel. How did he know that the word “Achadim” referred to this period of time? On the face of it Rivka either told him to stay for a short time, “Muatim”, or “Ad Shov Af Achicha” why did Yaakov immediately understand that Yamim Achadim meant seven years?

It seems that, to the best of our limited abilities, we must understand these Pessukim, and the events of his life, Malabased on the perspective of Yaakov Avinu.

The Ohr HaChaim HaKadosh points out that the number seven appears often in Yaakov’s life. For example, when he leaves Charan and encounters Eisav, the Pessukim tell us that he bowed seven times as he approached his brother. The Ohr HaChaim explains that Yaakov lived in constant awareness of the concept of “Sheva Yipol Tzaddik V’Kam”, and so whenever he felt the need to rise above something, he was Machniah himself using the number seven.

We can now understand that Yaakov saw his years in Charan as part of his Avodah, part of his life’s work, and that is why he applied the number seven, agreeing outright to work for seven years in order to marry Rochel. The Medrash Rabba is telling us how he knew this: Rivka told him so. Yaakov understood that his mother was not just telling him to lie low for a time in Charan—she was telling him that those years had a purpose, they were “Yamim Achadim”, a message to which Yaakov applied his Avodah of “Sheva Yipol Tzaddik V’Kam”, and suggested a term of seven years to Lavan.

When those seven years were up, Yaakov said to Lavan: “Malu Yamai”, my days have been fulfilled. Rashi explains that he was reffering to the days that Rivka had told him about, the “Yamim Achadim.” Yaakov knew that he had to be in Charan until he fulfilled the purpose of his Galus, and he understood that this would take seven years, a term that was now expired. When he married Leah instead of Rochel, he understood that his time was not up, and therefore agreed to another seven years, another term of “Yamim Achadim”, through the lens of “Sheva Yipol Tzaddik V’Kam”.

We now understand that the instructions that Rivka gave Yaakov were infused with meaning: she told him that he was to run away from Charan, to a Galus of sorts, and that he could only leave when he had fulfilled the purpose of the “Yamim Achadim”.

What was this purpose? What did Yaakov have to accomplish before he could leave Charan, before his term in Galus was truly complete?

The Shefa Chaim of Sanz, in a Shiur on Parshas Vayishlach, speaks about the approach that Yitzchok Avinu took to his son, Esav. Although it seems from Chazal that Esav was able to conceal his true being from Yitzchok, the Shefa Chaim explains that in fact Yitzchok knew exactly who Eisav was, but tried to find ways to be Melamed Zechus upon him, and find the good even in his depraved ways. The instructions that Rivka gave Yaakov reflected this approach.

When Rivka tells Yaakov to go to Charan, she seems to repeat herself, as she says “Ad Asher Tashuv Chamas Achicha” and “Ad Shov Af Achicha Mimcha”. The Shefa Chaim explains that Rivka told Yaakov that he was to stay in Charan until Eisav was no longer angry, and then told Yaakov how he would know when this was the case: “Ad Shov Af Achicha Mimcha”. The word “Mimcha” means “within you”, and so Rivka was telling Yaakov that when he would be able to erase any anger that he had towards Eisav would he be able to return and deal with his brother accordingly.

Yaakov had to be in Charan until he learned how to see the best in everyone—even Eisav—and only then could he return to Eretz Yisroel and continue his life. Indeed, we see that when Yaakov left Charan he immediately encountered Eisav and dealt with him with much Chachma, in a very calm manner. He now understood how to follow his father’s path when it came to Eisav, and could face him directly. The years in Charan had the desired effect, and he was now able to return home.

The instructions of Rivka are now clearly understood. “Kum Barach Lecha El Lavan Achi Charana V’Yashavta Imo Yamim Achadim”, Yaakov had to run to Charan, but his days there did not have to be many—they had to be impactful. He was to stay there “Ad Asher Tashuv Chamas Achicha…Ad Shov Af Achicha Mimcha”, until he could mold his approach to Eisav in the way of his father, which would allow him to successfully face his brother.

As we have seen, Yaakov understood this charge, and stayed in Charan until he had fulfilled his mother’s mandate, only then returning to Eretz Yisroel.

We can now understand the words of Mahari Kr”a. The Navi takes us to task: “Lama Ain Atem Lokchim Mussar M’Yaakov Avichem SheShamar Tzivuy Imo”. We must understand that our time in Galus is not without purpose, we do not have to be here for one second longer than necessary, we need learn that which the Torah has taught us, after which we will be able to return to our home, and face Eisav once and for all.

Certainly we must each try to determine what the purpose of our “Yamim Achadim” are so that we will be able to complete our term in Galus in the shortest amount of time, bringing the days of Moshiach and the fall of Edom.