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"And Yaacov went out from Be'er Sheva and headed towards Charan." (Bereishis 28:10)The departure of a Tzaddik from a place makes an everlasting impression. When the Tzaddik resides in a city he is it's glory and it's splendor. When the Tzaddik leaves, so departs the city's glory splendor and light. (Rashi on Bereishis 28:10)
The influence of a Tzaddik on the generation can be compared to the sun. Even though it is 192,000,000 miles away, it's warmth and light reach into every corner of the world. Likewise the Tzaddik; the generation in which he lives, enjoys tremendous spiritual benefit from his presence. Only the ones who deliberately distance themselves from the Tzaddik, are left in the darkness.
Every person in Klal Yisroel has a spark of the divine in him, and this spark is fully lucent when it ignites the heart of Jew by striking a close connection with one of the Tzaddikim of the generation. (R' Avraham of Slonim, Sefer Toras Avos, p.48)
"And Ya'acov departed from Be'er Sheva and went to Charan." (Bereishis 28:10)Rashi, citing a Midrash, (Bereishis Rabboh 68:6) asks why the Torah needs to tell us that Ya'acov left from Be'er Sheva. If we need to know to where he is headed, then why do we also need to know his point of departure. Rashi answers that the departure of a Tzaddik from a city leaves an impression. While the Tzaddik is in the city he constitutes its glory, he is its splendor, and he is its crown. When the Tzaddik leaves, then the city's glory departs, it splendor departs, it is left without a crown.
The Midrash however rebounds with a question. How could it be that Be'er Sheva is left without glory splendor and a crown? Were not Yitzchok and Rivkah still there? The Midrash answers that the merit of two or three Tzaddikim is more beneficial to the city that that of only one. So Ya'acov's departure was keenly felt. Yet didn't Be'er Sheva still radiated from the glory and splendor of Yitzchok and Rivkah. Furthermore the word that the Midrash uses to describe the loss of splendor and glory is "Panoh", to be emptied out. It implies that once Ya'acov left, the glory of the presence of his parents was negligible.
Earlier in the Midrash (68:2) R' Shmuel Bar Nachman expounded, "A Song of Ascents, I lift my eyes to the heavens, from where will my help come? My help comes from Hashem the Creator of the heavens and the earth." (Tehillim 121:1) When Eliezer, the servant of Avrohom went to find a wife for Yitzchok, (Rivka) he went with ten of his master's camels and sacks filled with jewelry and presents. As Ya'acov headed towards Charan, he lamented that as a kallah his mother had been honored with many gifts, but that he had not a bracelet nor a necklac;, in fact nothing left at all with which to honor his future bride. [He had just been robbed by Elifaz, who had been sent by his father Esav to kill him. Ya'acov convinced Elifaz that he could fulfill his father's command by robbing him and leaving him destitute since a poor person is considered as if dead. (Talmud Nedarim 64b)] But I shall not give up hope. "From where will my help come? My help comes form Hashem the Creator of the heavens and the earth." What was Ya'acov thinking and what restored his confidence in Hashem's providence. Can we even believe that his trust waned even for a moment?
Said Abaye, I saw bright, young Torah scholars who made a holiday and a festive meal when they completed learning a tractate of Mishna. (Talmud Shabbos 118b) Even though completing a section of learning is a cause for rejoicing, drinking and feasting doesn't seem appropriate for Torah scholars. Simchoh in learning Torah deserves a more sublime spiritual kind expression.
The Chida (Parshas VaYetze) states that Ya'acov and Esav divided up the two worlds. Ya'acov took Olam HaBah (the spiritual, the world to come) and Esav took Olam HaZeh (this physical world). If Esav indeed controls Olam HaZeh, then how can we, who have no part in Esav's inheritance, even begin to enjoy any of the good things of this world. Without his consent it would certainly be considered theft!
Yet Hashem placed a condition on the world He created. If Yisroel will accept the Torah then the world will have the right to a permanent existence. If not, then the entire creation must revert back to chaos and nothingness (toho v'vohu). The fact that the world is still in existence is an incontestable sign that Klal Yisroel did accept the Torah and make a commitment to uphold its values and mitzvohs. This can be compared to one who finds an object that was washed away by a strong tide or flood. Since the owner has no hope that he will ever recover his property, the finder is permitted to keep the object. (Talmud Baba Metzia 24a) Esav understands that his world, Olam HaZeh has permanence not through his own merit, but only because Klal Yisroel accepted the Torah. Not only do we deserve what we need for our sustenance from Olam HaZeh, but Esav knows that he has no claim of "stolen property".
R' Tzvi Elimelech of Dinov, the B'nei Yissoschor (Ma'amar Sivan 2:11) explained the same idea with a new twist. "Everybody agrees that on Atzeres (Shavuos) you need chetzi lechem Half of the day should be dedicated to prayer and study and the other half dedicated to feasting to show that we are indeed delighted to have received the Torah. (Talmud Pesachim 68b) Yet on such a lofty day, shouldn't we be engaged in more spiritual pursuits? The answer is that we earned our portion in Olam HaZeh through Kabbolos HaTorah. When we enjoy the fruits of Olam HaZeh, Esav has no valid complaint against us. So we make sure to feast as a sign of the holiness and importance of the day we accepted the Torah.
Now we can begin to understand why Ya'acov's departure from Be'er Sheva made such an impression. "R' Shimon ben Lachish said in the name of R' Yehuda Nesiah, (Talmud Shabbos 119b) If not for the vapor of the mouth of the little children who pray and learn Torah, the world would not continue to exist." Further it states (Kallah Rabati 2) "Each day an angel comes before Hashem and requests to destroy world. But when Hashem sees the children in the Batei Midrash learning and praying, His din is converted to mercy and he sends the angel away empty handed." It is the Torah and Tefillah of the little children, pure in heart and spirit, which keep the world from reverting to chaos. Since we teach the children and support them so they can learn, we also earn our necessary portion in Olam HaZeh. Over this portion Esav can make no claim.
For this reason the young Torah scholars (above) would make a feast upon completion of a masechta of Mishnayos. These young Torah scholars, tzurbah d'rabbanon, are also considered children whose learning maintains the world. So they eat and drink to show that they are doing their part to maintain and merit a portion in Olam HaZeh for Klal Yisroel.
It was Ya'acov Avinu, more than the other Avos whose life was dedicated to raising children. He was charged with the job of being the father of the tribes of Israel, and concerned himself with their education, as Chazal said (Talmud Shabbos 89b) "To Ya'acov it can be said that he will have the pain and distress of raising children." Ya'acov Avinu, show concern notonly for his own children, but also for all the children of his generations and for all the Jewish children destined to be born into this world. Rabbenu Yoel, the Satmar Rebbe ztzvk"l pointed this out in Yaacov's words when he faced off with Esav in Parshas VaYishlach, ". . .these are the children with whom Hashem has graced your servant." (Bereishis 33:5) His divine mission concerned all the Jewish children of all time. "From Bas Tzion the crown departed. These are the young children who learn and pray in the Batei Midrash." (Eichah Rabbah 1:33) Even though Yitzchok and Rivkah remained behind in Be'er Sheva, when Ya'acov left, so did the crown. There was no one like him left to concern himself with the education of the children thus securing the spiritual as well as material future of Klal Yisroel.
So Ya'acov Avinu appeared to lament that while Eliezer went to find a wife for Yitzchok with all the wealth of his master at his disposal, he was going to Charan penniless. Ya'acov realized that Elifaz, the agent/son of Esav stole all his possessions, he was rightfully manifesting Esav's claim to the physical world, Olam HaZeh. But Ya'acov also knew that he merited some of the goodness of Olam HaZeh because his was destined to raise the tribes of Israel and their ensuing generations. Their Torah and Tefillah upheld the world, and some of Olam HaZeh rightfully belonged to him. Therefore he said, "My help comes from Hashem the creator of the heavens and the earth". (Tehillim 121:1) The heavens and earth really have no permanence except for the holy vapor of the mouths of the young children who learn Torah and pray to Hashem. They are my help and will insure that I also merit a share of the physical world, of Olam HaZeh. (Berach Moshe, the Satmarer Rebbe shlit'a, Parshas VaYetze)
"And Yaacov arrived in a (familiar) place and spent the night there since the sun had already set. He took some stones and placed them around his head and lay down to sleep. He had a vision with in a dream. A ladder was standing on the ground, and it's top reached up to the heavens. Hashem's angels were ascending and descending on it." (Bereishis 28:11-13)Yaacov embodies the quality of Tiferes (beauty) which is associated with Truth. It is a perfect blend between the Gevurah of his father Yitzchok Avinu and the Chesed of his grandfather Avraham Avinu. It is more than just a blend, rather a complete new entity in the world. Like truth, which never wavers or changes, Yaacov Avinu conducted himself in a consistent manner his whole life. Even when he faced difficult challenges, and it seemed as if Hashem was hiding from him, his Avodah was always consistent and unwavering. "Happy is the one who toils in learning Torah and is a source of delight to Hashem." (Talmud Brochos 17a) Yaacov followed this advice, trying always to be a source of delight to Hashem. Therefore his Avodah was strong and consistent, always focused. This was the quality needed to be the father of the twelve tribes, the cornerstone of the Jewish nation.
When night fell, Yaacov prayed the Ma'ariv service, and, put his head down for an hour of sleep until it was time to arise for study and meditation until the morning prayer at sunrise. Yaacov did this every night, not out of mindless habit, but because his service was conscious and committed. He strove to serve Hashem in truth, and every day he succeeded a little more until he became a perfect vessel for Hashem's service. This is the essence of Tiferes - truth.
It is a time honored custom of Jews to sleep not only on Shabbos, but before Shabbos in preparation for the holy day. R' Shlomo Karliner said that this pre-Shabbos nap is of such importance, that he is surprised that it wasn't included as part of the ten commandments.
R' Chaim Meir, the previous Vishnitzer Rebbe, successfully fled the Nazi inferno of WWII. Once it was Erev Shabbos and R' Chaim Meir and his nephew R' Baruch were fleeing the Nazis across the Rumanian border through a field of tall wheat. Suddenly R' Chaim Meir stopped and announced that it was Erev Shabbos, and one must sleep in order to be well rested for the Avodah of the Holy day. As his nephew looked on in utter astonishment, R' Chaim Meir laid down amongst the wheat stalks, shut his eyes, and actually fell asleep for a few minutes. He then jumped up and they continued their flight across the border.
Consistency is the mark of a Tzaddik. One becomes a Tzaddik through consistent Divine Service. In the beginning it comes through effort, in the end it comes as a gift from Hashem. Our inheritance from Yaacov is the ability to stay on the path, increasing the level of service every day. Hashem's gifts are bestowed on those who exert themselves to serve Him. Through this type of Avodah one can become ". . .a ladder standing on the ground, whose top reaches up to the heavens", one whose feet are firmly planted on the ground while his head and heart soar in the heavens, rapt with the splendor of the Divne presence. (Based on R' Avraham of Slonim, in Sefer Toras Avos, p.48)
". . .this time I will thank Hashem, and she named the child Yehuda." (Bereishis 29:35)What is special about the name Yehuda that Jews are called Yehudim and not Reuveinim or Shimonim etc.?
Leah knew with Ruach HaKodesh that there were going to be 12 tribes and four foremothers. A simple calculation gives each foremother 3 children. When Leah had her fourth son she thanked Hashem for receiving more than her fair share.
This is the essence of a Jew, in a constant state of thanks to Hashem. A Jew understands that everything that Hashem gives is matnas chinam, a free gift. Were it not for His generosity, we would have nothing at all. Really we don't deserve anything, still Hashem gives and gives. As Jews, Yehudim, we thank Him for it.