Vayetze: Chapter 15

"And Jacob went out of Beer-Sheva," part two

Synopsis

Rabbi Aba explains the verse by citing another: "Happy are they who maintain justice and do Righteousness at all times." Those who study Torah and follow God's ways are freed from ruin - that is, "the power of death." Those who are unrighteous, on the other hand, are abandoned by the Shechinah and become vulnerable to the Evil Inclination, the temptation to do harm. This temptation is a powerful force in the world. One verse explains the other, Rabbi Elazar tells Rabbi Aba -- Jacob's departure fromm the land of Israel symbolizes departure from a holy way of life.

Relevance

Jacob's departure from the Land of Israel is a metaphor for a man's departure from a pure and positive existence. Throughout life, we are lured by the material world, where short-lived achievements are based on egocentric drives and ambitions. Spiritual achievements-which are eternal-come about through the struggle to remain on the path of spiritual development. Here, we arouse the divine presence of the Shechinah, which protects us from seductions of the external world and the compelling impulses ignited by our Evil Inclination.

Death Death and the Afterlife Freedom Haran Jacob Strength Torah Tree Tree of Life

109. There is another explanation OF THE VERSE, "And Jacob went out from Beer-Sheva, and went toward Charan." Rabbi Aba opened the discussion with the verse, "Happy are they who maintain justice, and do righteousness at all times" (Tehilim 106:3). "Happy are they who maintain justice," happy are Yisrael to whom the Holy One, blessed be He, gave the true Torah to study day and night. And whoever is occupied in studying the Torah attains freedom from everything, but especially freedom from death, which has no power over him. He who studies the Torah and attaches himself to it, holds the Tree of Life. If he relaxes his hold on the Tree of Life, the Tree of Death dwells upon him and seizes him. This is the meaning of the verse, "If you relax in the day of adversity, your strength is narrow" (Mishlei 24:10). The word "relax" means relaxing one's hold on the Torah.

109. דָּבָר אַחֵר וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה, רִבִּי אַבָּא פְּתַח וַאֲמַר, אַשְׁרֵי שֹׁמְרֵי מִשְׁפָּט עֹשֵׂה צְדָקָה בְּכָל עֵת. אַשְׁרֵי שׁוֹמְרֵי מִשְׁפָּט, זַכָּאִין אִינוּן יִשְׂרָאֵל, דְּקוּדְשָׁא ב"ה יְהַב לוֹן אוֹרַיְיתָא דִקְשׁוֹט, לְאִשְׁתַּדָּלָא בָהּ יְמָמָא וְלֵילֵי, דְּהָא כָּל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, אִית לֵיהּ חֵירוּ מִכֹּלָּא, חֵירוּ מִן מוֹתָא, דְּלָא יָכְלָא לְשַׁלְּטָאָה עֲלֵיהּ, וְהָא אוֹקְמוּהָ, בְּגִין דְּכָל מַאן דְּאִשְׁתַּדַּל בְּאוֹרַיְיתָא, וְאִתְאֲחֵיד בָּהּ, אִתְאֲחֵיד בְּאִילָנָא דְחַיֵּי, וְאִי אַרְפֵּי גַרְמֵיהּ מֵאִילָנָא דְחַיֵּי, הָא אִילָנָא דְמוֹתָא שַׁרְיָא עֲלוֹי, וְאִתְאֲחֵיד בֵּיהּ, הה"ד, הִתְרַפִּיתָ בְּיוֹם צָרָה צַר כֹּחֶכָה. הִתְרַפִּיתָ: אִי אַרְפֵּי יְדוֹי מֵאוֹרַיְיתָא.

Evil Koh Shechinah Strength Torah

110. "...In the day of adversity, your strength (Heb. kochechah) is narrow." HE ASKS, What is the meaning of, "your strength is narrow?" AND HE ANSWERS, The strength (ko'ach) of koh, WHICH TWO SEGMENTS CONSTITUTE KOCHECHAH (?), is narrow. IF HE RELAXES HIS HOLD ON THE TORAH, THEN THE STRENGTH OF THE SHECHINAH, CALLED 'KOH,' IS NARROW, AND SHE DOES NOT PROTECT HIM. This is because THE SHECHINAH is always within the right, and always protects man when he walks the paths of the Torah. She pushes the evil out so it will not come near the man to denounce him. But when a man deviates from the ways of the Torah and relaxes his hold on it, then the strength of koh, THE SHECHINAH, is narrow, because the evil, the left, has power over that man and pushes koh, THE SHECHINAH, out until the place becomes narrow with hardship.

110. בְּיוֹם צָרָה צַר כֹּחֶכָה, מַאי צַר כֹּחֶכָה. צַר כֹּחַ כֹּה, דְּהָא אִיהִי תָּדִיר לִימִינָא, וּנְטִירוּ דִילָהּ תָּדִיר עַל בַּר נָשׁ, כַּד אָזֵיל בְּאוֹרְחוֹי דְאוֹרַיְיתָא, וּכְדֵין דָּחֵי לֵיהּ לָרַע לְבַר דְּלָא יִקְרַב לְגַבֵּיהּ דְּבַּר נָשׁ, וְלָא יָכֵיל לְקַטְרְגָא לֵיהּ. וְכַד בַּר נָשׁ אַסְטֵי מֵאָרְחוֹי דְאוֹרַיְיתָא, וְאִתְרַפֵּי מִנָּהּ, כְּדֵין צַר כֹּחַ כֹּה, בְּגִין דְּהַהוּא רַע, דְּאִיהוּ שְׂמָאלָא, שַׁלִּיט עֲלֵיהּ דְּבַר נָשׁ, וְדָחֵי לֵיהּ לְהַאי כֹּה לְבַר, עַד דְּדָחֵיק לֵיהּ אֲתַר בְּעָקוּ.

Evil Evil Inclination Koh Samuel Shechinah Strength Torah World to Come, The

111. Another explanation of the verse, "your strength is narrow," is that when a man holds on to the ways of the Torah, he is beloved above and below. He becomes the beloved of the Holy One, blessed be He, as it is written, "and Hashem loved him" (II Shmuel 2:24). But when a man deviates from the ways of the Torah, then the strength is narrow (Heb. tzar) of koh, THE SHECHINAH. SHE becomes his enemy (Heb. tzar), and he becomes hers. And that evil, THE EVIL INCLINATION, rules over him and becomes his accuser in this world and the World to Come.

111. דָּבָר אֲחֵר צַר כֹּחֶכָה, דְּכַד בַּר נָשׁ אָחִיד בְּאָרְחֵי דְאוֹרַיְיתָא, אִתְרְחֵים לְעֵילָא, וְאִתְרְחֵים לְתַתָּא, וּרְחִימָא דְקוּדְשָׁא בְּרִיךְ הוּא הֲוֵי, כד"א וַיי' אַהֲבוֹ, דַּהֲוָה רְחִימוֹי דְקוּדְשָׁא בְּרִיךְ הוּא, וְרָחֵים לֵיהּ. וְכַד בַּר נָשׁ אַסְטֵי מֵאָרְחֵי דְאוֹרַיְיתָא, כְּדֵין צַר כֹּחַ מַה, צַר דִּילֵיהּ, וּמָארֵי דְבָבוֹ אִיהוּ לְגַבֵּיהּ, וְשַׁלֵּיט עֲלוֹי הַהוּא דְאִקְרֵי רַע. עַד דִּמְקַטְרֵג בֵּיהּ בְּהַאי עַלְמָא, וּבְעַלְמָא דְאָתֵי.

Adam Evil Evil Inclination Serpent Soul, The

112. Come and behold, this evil, the Evil Inclination, reigns in the world in many ways and has much power in the world. It is the tyrant serpent by which Adam sinned and by which people in the world fail. They draw it upon themselves, until it takes their souls from them.

112. תָּא חֲזֵי, הַאי רַע, דְּאִיהוּ יֵצֶר הָרָע, שַׁלִּיט עַל עַלְמָא, בְּכַמָּה סִטְרִין, וְכַמָּה שָׁלְטָנוֹ אִית לֵיהּ בְּעַלְמָא, וְאִיהוּ חִוְיָא תַּקִּיפָא, דְּחָב בֵּיהּ אָדָם, וְכָשְׁלִין בֵּיהּ בְּנֵי עַלְמָא, וּמָשְׁכֵי לֵיהּ עֲלַיְיהוּ, עַד דְּאַפֵּיק לוֹן נִשְׁמָתַיְיהוּ.

Body Deeds Evil Evil Inclination Soul, The

113. Come and behold, when that EVIL INCLINATION reigns, it reigns over the body, because as soon as it takes control over the body, the soul leaves it. For once the body is defiled, the soul leaves it and ascends. But the Evil Inclination has no power TO REMOVE A MAN'S SOUL until it receives permission to do so. Many that come from the side OF THE EVIL INCLINATION rule over the world. We learned that all the deeds done in the world rule over them THROUGH TEMPTATIONS. It has ministers and servants whose service pertains to worldly deeds, WHO TEMPT MEN TO DO EVIL.

113. וְתָּא חֲזֵי, כַּד אִיהוּ שַׁלִּיט, שַׁלִּיט עַל גּוּפָא, וְכֵיוָן דְּעַל גּוּפָא שַׁלִּיט, נִשְׁמָתָא נָפְקָא מִנֵּיהּ, בְּגִין דְּגוּפָא אִסְתָּאַב, וְנִשְׁמָתָא סָלְקָא. וְלָא שַׁלִּיט עֲלֵיהּ, עַד דְּנָטֵיל רְשׁוּ. וְכַמָּה אִינוּן דְּאַתְיָין מִסִּטְרֵיהּ, וְשָׁלְטִין עַל עָלְמָא. וְהָא תָּנִינָן דְּכָל עוֹבָדִין דְּעַלְמָא דְּאִתְעֲבִידוּ, וְשָׁלְטֵי בְּהוֹ, וְאִית לֵיהּ מְמַנָּן וְשַׁמָּשִׁין, כֻּלְּהוּ שַׁמָּשִׁין בְּעוֹבָדִין דְּעָלְמָא.

Body

114. Therefore, it is the end of the left. It has been explained that there is the end of the right and the end of the left. This end of the left is "the End of all Flesh" (Beresheet 6:13), and not the end of all spirit. The secret IS THAT THERE ARE TWO ENDS. One is the End of all Flesh, NAMELY, THE ONE IN CHARGE OF THE BODY. The other is the end of all spirit, THE ONE IN CHARGE OVER A MAN'S SPIRIT. Therefore, THE END OF ALL SPIRIT is internal AND THE END OF ALL FLESH is external. The INTERNAL one is holy and the EXTERNAL one is defiled. This has already been explained.

114. וְעַל דָּא אִיהוּ קֵץ דִּשְׂמָאלָא, וְהָא אוֹקְמוּהָ, דְּאִית קֵץ לִימִינָא, וְאִית קֵץ לִשְׂמָאלָא, וְהַאי קֵץ דִּשְׂמָאלָא, אִיהוּ קֵץ כָּל בָּשָׂר. קֵץ כָּל בָּשָׂר אִקְרֵי, קֵץ כָּל רוּחָא לָא אִקְרֵי, וְרָזָא דְמִלָּה, דָּא אִיהוּ קֵץ וְדָא אִיהוּ קֵץ, דָּא קֵץ עַל בִּשְׂרָא וְדָא עַל רוּחָא, בְּגִין כָּךְ, דָּא פְּנִימִי, וְדָא חִיצוֹן. דָּא יְמִינָא, וְדָא שְׂמָאלָא. דָּא קַדִּישָׁא, וְדָא מְסָאֳבָא. וְהָא אוֹקְמוּהָ.

Alms Faith Female Freedom Lights Love Male Nukva South Zeir Anpin

115. Come and behold, WITHIN THE RIGHT SIDE, THE SOUTH, there is a deep mystery of the faith, the mystery of the male world, ZEIR ANPIN, and the female world, THE NUKVA OF ZEIR ANPIN. And the holiest and deepest secrets of the faith, THE NUKVA, come from here. All life and freedom, goodness and lights are from here. All benedictions and spreading of alms and loving love - everything comes from this side, THE RIGHT SIDE. This is the secret of the south.

115. וְתָּא חֲזֵי, רָזָא עִלָּאָה קַדִּישָׁא דִּמְהֵימְנוּתָא, רָזָא דְעַלְמָא דִדְכוּרָא, וְעַלְמָא דְנוּקְבָא, וְכָל קִדּוּשָׁא דְקַדִּישִׁין בֵּיהּ, וְכָל רָזֵי דִמְהֵימְנוּתָא מֵהָכָא נָפְקוּ, וְכָל חַיִּין, וְכָל חֵירוּ, וְכָל טָבִין, וְכָל נְהוֹרִין מֵהָכָא אִינוּן, וְכָל בִּרְכָאן וְטַלֵּי נִדְבָאן וְכָל רְחִימוּ דִרְחִימוּתָא כֹּלָּא מִסִּטְרָא דָא, רָזָא דְּדָרוֹם.

Asiyah Azazel Briyah Female Gold Grades Male North Serpent Worlds Yetzirah

116. From the north side, the grades spread until the dross of gold reaches down TO BRIYAH, YETZIRAH AND ASIYAH of the unholy side. The unholy filth grasps THE MALE above and THE FEMALE below. Here, male and female join together. They are both the rider ON THE SERPENT and the serpent itself, which is the secret of the male and female. This is the secret of Azazel, WHICH INCLUDES THE MALE AND FEMALE OF DEFILEMENT.

116. מִסִּטְרָא דְצָפוֹן, מִתְפַּשְׁטֵי דַרְגִּין, עַד דְּמָטָא לְתַתָּא קַסְטוּפָא דְּדַהֲבָא, בְּסִטְרָא מְסָאֲבָא, לִכְלוּכָא דִמְסָאַב, וְאָחֵיד לְהַאי לְעֵילָא, וְאָחֵיד לְהַאי לְתַתָּא, וְהָכָא מִזְדַּוְוגֵי דְּכַר וְנוּקְבָא כַּחֲדָא, וְאִינוּן רוֹכֵב נָחָשׁ, רָזָא דִּדְכַר וְנוּקְבָא, וְרָזָא דָא עֲזָאֵ"ל.

Colors Esau Goats Grades Red

117. From here the grades are divided, and several aspects come into the world. They emanate from here and rule over the world. All of them are aspects of defilement and are ministers in charge of the world. Come and behold, when Esau was born into the world, he was red as a rose - AS THE RED COLOR ALLUDES TO THE LEFT - and hairy as a goat - WHICH ALLUDES TO DEFILEMENT, AS IT IS WRITTEN, "AND GOATS SHALL HOP ABOUT THERE" (YESHAYAH 13:21). From here came all the chiefs and powerful officials who rule over the world. This has already been explained.

117. וּמֵהָכָא מִתְפָּרְשִׁין דַּרְגִּין, וְנָפְקִין כַּמָּה סִטְרִין לְעַלְמָא, דְּמִתְפַּשְׁטִין מֵהָכָא, וְשָׁלְטִין עַל עַלְמָא, וְכֻלְּהוּ סִטְרֵי מְסָאֳבָא, וְרַבְרְבִין מְמַנָּן, גּוֹ עַלְמָא, תָּא חֲזֵי עֵשָׂו כַּד נְפַק לְעַלְמָא, כּוּלֵיהּ סוּמְקָא כְּוַרְדָא, בְּשַׂעֲרָא כְּגַוְונָא דְּשָׂעִיר, וּמִתַּמָּן אַלּוּפִין, מְמַנָּן תְּרֵיסִין, דְּשָׁלְטִין בְּעַלְמָא, וְהָא אוֹקְמוּהָ.

Faith

118. Come and behold, "Happy are they who maintain justice" (Tehilim 106:3). THAT IS, happy are those who preserve the faith of the Holy One, blessed be He, because He is called 'Justice,' and it behooves man to maintain justice and keep himself from turning the other way. This is because the Holy One, blessed be He, is Justice, and all His ways are just.

118. תָּא חֲזֵי, אַשְׁרֵי שֹׁמְרֵי מִשְׁפָּט, דְּנָטְרֵי מְהֵימְנוּתָא, דְּקוּדְשָׁא בְּרִיךְ הוּא, בְּגִין דְּקוּדְשָׁא בְּרִיךְ הוּא, אִיהוּ מִשְׁפָּט, וּבָעֵי לֵיהּ לְבַר נָשׁ, לְנַטְרָא, דְּלָא יִסְטֵי לְאוֹרְחָא אָחֳרָא, אֶלָּא דִּיהֵא נָטֵיר מִשְׁפָּט בְּגִין דְקוּדְשָׁא בְּרִיךְ הוּא אִיהוּ מִשְׁפָּט, דְּכָל אָרְחוֹי מִשְׁפָּט.

Blessing Deeds Female Male Nukva Righteous Torah

119. "...And do righteousness at all times..." (Ibid.). HE ASKS, Can a man possibly do righteous deeds at all times? HE ANSWERS, He who walks in the path of the Torah and performs righteous deeds for those who need them IS JUDGED TO BE PERFORMING RIGHTEOUSNESS AT ALL TIMES. For whoever is charitable to the poor, increases righteousness, NAMELY, THE NUKVA CALLED 'RIGHTEOUSNESS,' above and below, BY BRINGING ABOUT A UNION OF MALE AND FEMALE ABOVE AND THE POURING OF PLENTY OF BLESSINGS DOWNWARD.

119. עוֹשֵׂה צְדָקָה בְּכָל עֵת, וְכִי בְּכָל עֵת, יָכִיל בַּר נָשׁ, לְמֶעְבַּד צְדָקָה. אֶלָּא, מַאן דְּיִשְׁתַּדֵּל בְּאוֹרְחוֹי דְאוֹרַיְיתָא, וְעָבֵיד צְדָקָה, עִם אִינוּן דְּאִצְטְרִיכוּ לָהּ, דְּכָל מַאן דְּעָבֵיד צְדָקָה עִם מִסְכֵּנָא, אַסְגֵי הַהִיא צְדָקָה לְעֵילָא וְתַתָּא.

Angels Asiyah Blessing Briyah Chariot Jacob Lights Mochin Nukva Worlds Yetzirah

120. Come and behold, when whoever is striving to perform righteousness does so, that righteousness rises and reaches that place of Jacob, the upper Chariot (THE NUKVA CALLED 'PLACE),and draws blessings on that place from the source of all springs, FROM BINAH, FROM WHICH COME ALL MOCHIN. He blesses from that righteousness (THE NUKVA, AFTER RECEIVING BLESSINGS FROM BINAH) the lower beings and all the Chariots OF THE ANGELS and the supernal armies. All are blessed, and the lights are properly added. All THE LOWER BEINGS AND THE ANGELS are called "time," BECAUSE THEY ARE DRAWN FROM THE NUKVA CALLED 'TIME.' Therefore, it is written, "and do righteousness at all times," WHICH MEANS THEY INCREASES ABUNDANTLY FOR ALL THE INHABITANTS OF THE THREE WORLDS - BRIYAH, YETZIRAH AND ASIYAH - THAT EMANATE FROM THE NUKVA, AND ARE CALLED 'TIME,' LIKE THE NUKVA.

120. תָּא חֲזֵי, מַאן דְּאִשְׁתַּדַּל בִּצְדָקָה, הַהִיא צְדָקָה דְּעָבֵיד, סָלֵיק לְעֵילָא, וּמָטָא לְעֵילָא, לְהַהוּא אַתְרָא דְיַעֲקֹב, דְּאִיהוּ רְתִיכָא עִלָּאָה, וְאַמְשֵׁיךְ בִּרְכָאן, לְהַהוּא אֲתַר, מִמַּבּוּעָא דְכָל מַבּוּעִין, וּמֵהַהִיא צְדָקָה, אַמְשֵׁיךְ וְאַרְבֵּי בִּרְכָאן, לְכָל אִינוּן תַּתָּאֵי, וּלְכָל רְתִיכִין, וּלְכָל חֵילִין, וְכֻלְּהוּ אִתְבָּרְכָאן, וְאִתּוֹסְפָן נְהוֹרִין, כִּדְקָא יָאוֹת, בְּגִין דְּכֻלְּהוּ אִקְרוּ עֵת, וְדָא הוּא דִכְתִיב, עוֹשֵׂה צְדָקָה בְּכָל עֵת.

Blessing Holy Land

121. Come and behold, when Yisrael were in the Holy Land, they drew blessings downward. When Yisrael left the Holy Land and came under the dominion of another, blessings were withheld from the world.

121. תָּא חֲזֵי, בְּזִמְנָא דַּהֲווֹ יִשְׂרָאֵל, בְּאַרְעָא קַדִּישָׁא, אִינוּן הֲווֹ מָשְׁכֵי בִּרְכָאן, מִלְּעֵילָא לְתַתָּא, וְכַד נָפְקוּ יִשְׂרָאֵל, מֵאַרְעָא קַדִּישָׁא, עָאלוּ תְּחוֹת רְשׁוּ אָחֳרָא, וּבִרְכָאן אִתְמְנָעוֹ מֵעָלְמָא.

Angels Dreams Jacob Land of Yisrael Moses Water Well

122. Come and behold, Jacob was under the Holy Government IN THE LAND OF YISRAEL. After he left the land, he came under another dominion, WHICH IS NOT HOLY. Before he came under another dominion, the Holy One, blessed be He, was revealed to him in a dream. He saw what he saw, and the holy angels walked with him until he sat upon the well. After he sat on the well, the water rose toward him. So it was with Moses because there his wife chanced to meet him. The secret OF THE RISING WATER of the well is that it only rises when it sees its union, NAMELY, ITS SPOUSE with whom he will conjoin.

122. תָּא חֲזֵי, יַעֲקֹב הֲוָה תְּחוֹת רְשׁוּ קַדִּישָׁא, כֵּיוָן דְנָפַק מֵאַרְעָא, עָאל בִּרְשׁוּ אָחֳרָא, וְעַד לָא עָאל תְּחוֹת רְשׁוּ אָחֳרָא, אִתְגְּלֵי עֲלֵיהּ קוּדְשָׁא בְּרִיךְ הוּא בְּחֶלְמָא, וְחָמָא כָּל מַה דְּחָמָא, וַאֲזָלוּ עִמֵּיהּ מַלְאָכִין קַדִּישִׁין, עַד דִּיתֵיב עַל בֵּירָא, וְכֵיוָן דִּיתֵיב עַל בֵּירָא, סְלִיקוּ מַיָא לְגַבֵּיהּ, וְכֵן הֲוָה מֹשֶׁה, דְּמִתַּמָּן אִזְדַּמְּנַת לֵיהּ אִתְּתֵיהּ. רָזָא דְמִלָּה, בֵּירָא לָא סָלְקָא, אֶלָּא כַּד חָמָא קִשְׁרָא דִילֵיהּ, לְאִתְחַבְּרָא בַּהֲדֵיהּ.

East Haran Jacob Laban

123. Rabbi Aba said that all these verses contradict each other. First, it is written, "And Jacob went out from Beer-Sheva, and went toward Charan," and Laban dwelt in Charan. IF IT BE SO, why then did Jacob leave Charan, as it is written, "Then Jacob lifted up his feet, and went to the land of the people of the east" (Beresheet 29:1)? How do we know that Laban dwelt in Charan? Because it is written, "And Jacob said to them, 'My brethren, where are you from?' And they said, 'of Charan are we.' And he said to them, 'Do you know Laban the son of Nachor?' And they said, 'We know'" (Ibid. 4-5). This teaches us that Laban then lived in Charan. WHY DID JACOB TRAVEL TO THE LAND OF THE PEOPLE OF THE EAST?

123. וַאֲמַר רִבִּי אַבָּא, כָּל הָנֵי קְרָאֵי קַשְׁיָין אַהֲדָדֵי, בְּקַדְמֵיתָא כְּתִיב וַיֵּצֵא יַעֲקֹב מִבְּאֵר שָׁבַע וַיֵּלֶךְ חָרָנָה, וְלָבָן בְּחָרָן הֲוָה יָתֵיב, אַמַּאי נְטֵיל מִתַּמָּן, דִּכְתִיב וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְּנֵי קֶדֶם. וּמִנָּלָן דִּבְחָרָן הֲוָה דִיּוּרֵיהּ דְּלָבָן, דִּכְתִיב וַיֹּאמֶר לָהֶם יַעֲקֹב אַחַי מֵאַיִן אַתֶּם וַיֹּאמְרוּ מֵחָרָן אֲנָחְנוּ. וַיֹּאמֶר הַיְדַעְתֶּם אֶת לָבָן בֶּן נָחוֹר וַיֹּאמְרוּ יָדָעְנוּ. מַשְׁמַע דְּדִיּוּרֵיהּ דְּלָבָן, בְּחָרָן הֲוָה.

East Haran Jacob Marriage Shechinah Thought Water Well

124. Only Jacob thought: I want to join the Shechinah, THE SECRET OF THE WELL, because I want to take a wife. My father, when he was to be married, sent a servant to find a source of water where a wife chanced to be found for my father. But in this place, CHARAN, I did not find a source, a well, or water. Immediately, therefore, "Jacob lifted up his feet, and went to the land of the people of the east," where he chanced upon the well and met his wife, as we have said.

124. אֶלָּא, יַעֲקֹב אֲמַר, אֲנָא בָּעִינָא לְמֵיעַל בִּשְׁכִינְתָּא, בְּגִין דִּבְעִינָא לְאִזְדַּוְּוגָא. אַבָּא כַּד אִתְנְסֵיב, וְשָׁדַר לְעַבְדָא, אַשְׁכַּח עֵינָא דְמַיָא, וּכְדֵין אִזְדַּמְּנַת לֵיהּ לְאַבָּא אִתְּתָא, וְהָא בַּאֲתַר דָּא, לָא אַשְׁכַּחְנָא, לָא עֵינָא, וְלָא בֵּירָא, וְלָא מַיָּא, וּמִיָּד וַיִּשָּׂא יַעֲקֹב רַגְלָיו וַיֵּלֶךְ אַרְצָה בְּנֵי קֶדֶם, וְתַמָּן אִזְדַּמְּנַת לֵיהּ בֵּירָא, כִּדְקָאֲמָרָן, וְאִזְדַּמְּנַת לֵיהּ אִתְּתֵיהּ.

East Haran Jacob Well

125. Rabbi Elazar said, Assuredly, JACOB was in Charan, WHICH IS THE LAND OF THE EAST. And this well was in the jurisdiction OF CHARAN. If this be so, why is it written, "and she ran and told her father" (Beresheet 29:12)? This is because it was close to the town.

125. רִבִּי אֶלְעָזָר אֲמַר, חָרָן, תַּמָּן הֲוָה וַדַּאי, וְהַאי בֵּירָא בְּחַקְלָא הֲוָה, דְּאִי לָאו הָכֵי, אַמַּאי כְּתִיב וַתָּרָץ וַתַּגֵּד לְאָבִיהָ, אֶלָּא בְּגִין דַּהֲוָה סָמִיךְ לְמָתָא.

Jacob Leah Morning Tribes Well

126. Rabbi Elazar mused that if a wife chanced to Jacob by the well, why not Leah? She gave to Jacob all those tribes. HE ANSWERS, The Holy One, blessed be He, did not want to unite her with Jacob openly, as it is written, "And it came to pass, that in the morning, behold, it was Leah" (Beresheet 29:25), but this was not revealed earlier, FOR THIS WAS THE WILL OF THE HOLY ONE, BLESSED BE HE.

126. וַאֲמַר רִבִּי אֶלְעָזָר, יַעֲקֹב דְּאִזְדַּמְּנַת לֵיהּ עַל בֵּירָא אִתְּתָא, אַמַּאי לָא אִזְדַּמְּנַת לֵיהּ לֵאָה, דְּהָא קָיְימָא לֵיהּ לְיַעֲקֹב, כָּל אִינוּן שִׁבְטִין. אֶלָּא לֵאָה, לָא בָעָא קוּדְשָׁא בְּרִיךְ הוּא, לְזַוְוגָא לֵיהּ לְיַעֲקֹב בְּאִתְגַּלְּיָא, דִּכְתִיב וַיְהִי בַבֹּקֶר וְהִנֵּה הִיא לֵאָה, דְּהָא קוֹדֶם לָכֵן לָא אִתְגַּלְּיָא מִלָּה.

Birth Daughter Dwellings Eyes Heart Jacob Leah Rachel Sheep Shepherd Tribes

127. Another reason WHY RACHEL WAS SEEN AND NOT LEAH was so that Rachel's beauty would catch the eye and heart of Jacob, so he would establish his dwelling there. Because of her, Leah too was united with him, and gave birth to all those tribes. HE ASKS, How did Jacob recognize Rachel, AS HE KNEW HER NOT? The shepherds told him, as it is written, "And behold, Rachel his daughter comes with the sheep" (Beresheet 29:6).

127. וְתוּ, בְּגִין לְאַמְשָׁכָא עֵינָא וְלִבָּא דְיַעֲקֹב, בְּשַׁפִּירוּ דְּרָחֵל, לְמֶעְבַּד דִּיּוּרֵיהּ תַּמָּן, וּבְגִינָהּ אִזְדַּוְּוגַת לֵיהּ לֵאָה, וְאוֹקִימַת כָּל אִינוּן שִׁבְטִין. בַּמֶּה יָדַע יַעֲקֹב מַאן הִיא רָחֵל. אֶלָּא דְּאִינוּן רַעְיָין אֲמָרוּ לֵיהּ, דִּכְתִיב וְהִנֵּה רָחֵל בִּתּוֹ בָּאָה עִם הַצֹּאן.

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