Parshas Vayeitzei-Torah Or-Selected Teachings
Mamar “Veshavti Beshalom El Beis Avi”
1. The meaning of a stone becoming the house of G-d:
The question: On Yaakov’s journey to Charan, he famously fell asleep on a stone which he made
into a monument and promised that on his return journey he would make it into a house of G-d. This, however, was contingent on returning peacefully back to the home of his father, and on the fact that Havayah will become for him Elokim. It remains to be understood the meaning behind this monument, as well as the general purpose and meaning behind the stones to begin with.
Stones represent Divine letters of creation: So, stones actually represent the letters of the Hebrew alphabet, as just like stones are inanimate and cannot move, but nonetheless can be used to build homes and buildings, so too the letters are in essence inanimate and meaningless but can be used to create words, sentences, paragraphs, and documents of information. Now, the letters being referenced to by the stones in the story of Yaakov are the actual letters that G-d used for creation. These Divine letters each individually contain a glimmer of G-dliness which have been contracted and transformed into the limited form of revelation of that letter. All creations are created from a combination of Divine letters that create a word which is the name of that creation, and contains a combination of G-dly revelations which, when mixed together, create that specific creature. Amongst the Sefiros, the letters used for creation are found in Malchus. Nonetheless, just as a stone is considered the lowest level of the four hierarchies of creation, in the order of inanimate, vegetation, animal kingdom, human race, so too, the divine letters are considered of the lowest level, as they are a mere glimmer of G-dliness and incomparable to the infinite revelation of G-d.
Yaakov desired to elevate the letters of creation back to their infinite source: The function of Yaakov, and his purpose in making the management of the stones, represented taking the individual glimmers of G-dliness found in the creations, that are so distanced from their source in the infinite, and elevate them back to their infinite source. Specifically, he desired to elevate the letters which are sourced in Malchus, to the Sefira of Chochmah of Atzilus. Thus, he took many stones and turned them into a single stone which represents the letter Yud which is Chochmah. He then turned this into a monument which represents the drawing down of Chochmah into the Sefiros, which is represented by the shape of a monument which is made in the shape of the letter Vav.
Yaakov desired to make our Mitzvos effective: In essence, what he was trying to accomplish is that our fulfillment of Mitzvos with physical objects should be able to draw down the infant level of G-dliness from Chochmah, despite them involving items created from a mere ray of G-dliness found in their letters of creation. This is likewise the meaning behind the pouring of oil over the monument, as oil represents Chochmah, and Yaakov desired to draw down from the light of Chochmah, into our fulfillment of Mitzvos.
Yaakov desired that the Torah now should be just like it was by Har Sinai: In addition, Yaakov was trying to accomplish that our Torah learning should contain that same level of holiness and G-dliness similar to the way it was when it was given on Mount Sinai, with fear and trepidation with the revelation of Chochma of Atzilus.
2. The function of Yaakov:
The name Yaakov is made up of the word Yud Eikev. This represents drawing down G-dliness from the level of supernal wisdom represented in the Yud [i.e. Chochma Ilah], and drawing it down to the lowest of levels, all the way to the heel. To take the G-dliness represented in the holy city of Ber Shiva and draw it down to the low city of Charan. This is also hinted to in the verse “Tzavei Yeshuos Yaakov,” which means that the level of Yaakov connects Yeshuos, which represents the 370 supernal rivers of G-dliness, to the level of Eikev, the heel. You see, the level of Charan represents a creation, in which the G-dliness which descended to it through a sophisticated descent and transformation, has made it appear completely separate from G-d. The function of Yaakov is to elevate this now appeared separated level, back to G-d. He desired that also the lowest of levels consciously feel, and have revealed, the unification and nullification to G-d just like above. When this is accomplished, then the level of Charan turns into Rina, which means praise of G-d.
3. The purpose of creation and the descent of Divinity to below:
The entire purpose and intent of the chain like descent of the light of G-d to the lowest and darkest of places, which act and feel separate from Him, is for the purpose that man come along and turn darkness into light through the service of Iskafya and Is’hapcha. This function is to take all of the bad character traits and emotions that are involved in the desire for evil and the forbidden, and channel them for desiring good, that they only be involved in G-d’s will and be nullified completely to it. For example, the passionate and fiery love that he has for the nonsense of this world should be turned into a passion fiery love to attach to G-d and to do His will. Likewise, one’s potential feelings of rage and anger that he has within him should be channeled only towards use for a G-dly purpose.
4. The Divine pleasure of the future era:
The great pleasure that is derived from the Divine service of Iskafya and Ishpacha will be revealed in the future when there is no longer any evil upon the earth. There will no longer be any darkness, or need for refinement and elevation of sparks, as it is today. We will no longer have good times and bad times, occasions of happiness and occasions of tragedy, but rather the entire world will forever be filled with the revelation of the light of G-d, His unification. All creations will then be filled with nullification to Him as it is in the upper world of Atzilus where G-d’s light is united with His vessels. While today we experience Yeish Meayin, in which creations are separated from their source in G-dliness and feel themselves as an independent existence, in the future it will be the opposite, that the independent existence will feel nullified, Miyeish Leayin. At that point, the great supernal pleasure will be revealed in the form of the infinite light of G-d. This level corresponds to the seventh day, Shabbos, which is the sabbatical of the world when the world will eternally rest and enjoy the pleasure created from the refinement and elevations affected throughout the 6000 years of the world’s existence.
From the Torah of the Maggid
5. The beauty of Rachel Imeinu:
The verse states that when Yaakov Avinu saw Rachel he ran towards her and kissed her. The Midrash states that Yaakov intended to attach himself to her beauty. Knowing the great spiritual level of Yaakov Avinu, it seems strange that Yaakov would act in such a way, chasing after physical beauty in such an aggressive fashion. The true meaning of the Midrash is as follows: Yaakov Avinu knew that all physical beauty below in this world is a reflection of spiritual beauty above in the upper worlds. Rachel’s physical beauty was a reflection of the Sefira [of Tifers]. When Yaakov saw her physical beauty, he ran towards her to attach to her spiritual counterpart [of Tiferes] from which she derived.
From the Torah of the Baal Shem Tov
6. Hashem brings sparks to the person:
Every person is given a task in this world to elevate and refine a certain number of Divine sparks for the sake of service of G-d. Sometimes, one is required to travel to far off places to accomplish this refinement. At other times, Hashem gathers the sparks to the area of one’s location. This is the meaning of that Hashem folded Eretz Yisrael under Yaakov Avinu, as He gathered all the sparks under Yaakov in order so he does not need to travel from place to place. This is likewise the meaning behind the verse “And Noach found favor/Chen in the eyes of Hashem.” Chen refers to the sparks found in Kelipas Noga. Noach found the sparks that he needed to refine in the area that he lived. This is the inner meaning of the statement of Chazal “Chen Makom Al Yoshvav” that the Divine sparks needed to be elevated are found in the area of one’s dwelling.
The Divine lesson:
Sometimes we find ourselves living in locations that we are not the most happy with, and our minds begin to stroll to think about other places and how the grass is greener on the other side. In truth, however, perhaps our Divine mission needs to be accomplished specifically in this location. This does not mean that one can never ponder moving, especially if he has justifiable reasons for the move which may itself be a sign that his mission has completed, but rather that he should weigh it carefully, and likewise understand that if Providence does not allow him to move, it is because his mission belongs specifically there.
 Or Torah [Maggid] 18
 Keser Shem Tov 15
 Sotah 47a
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