(2009/5770)
 

Throughout history, various nations have tried to enslave, exile, torture, or destroy the Jewish people, but we Jews always survive. As is evident in recent Jewish history, the horrors of the Holocaust were rapidly turned into the promise of a Jewish State with the hope of survival and success in the future. Even in times that appear dim, with no chance of survival, the Jewish people find the will to overcome. During these times we, as the Jewish people, ask ourselves why G-d’s Chosen People must endure such terror. Parashat VaYeitzei sets the precedent for this question.

The Parasha recounts the story of Yaakov and his dream. As the sun sets, Yaakov assembles a pile of stones and rests for the evening. He then has a fascinating dream in which he sees angels ascending and descending a ladder, and the commentators, noting the extremely peculiar narration, explain many ideas and lessons that this dream teaches. During Yaakov’s dream, Hashem promises him that He will protect him and that the Jewish people will inherit the Land of Israel. Once Yaakov wakes up, he erects an altar and then tells Hashem that if He protects Yaakov and gives him clothes to wear and food to eat, “VeHaya Hashem Li LeiLokim,” “Hashem will be a God to me” (BeReishit 28:21). This entire story presents many questions, as it is very difficult to understand. The dream story seems to break the narration of Yaakov’s flight from his brother. First, why would the Torah spend time to discuss this section if it is not seemingly relevant to the ongoing story? Also, what is the meaning of the dream with the ladders?

The rest of Sefer BeReishit up until Parashat VaYeitzei is essential in understanding this strange section. At the beginning of the Torah, Rashi states that the world is created for the purpose of the Torah and the Jewish people. Avraham commences this process when he experiences a revelation of God’s existence and starts the Jewish people. Because he is the first to hear from Hashem that the Jews are the “Chosen People,” Avraham harbors no doubts over the role of the Jewish nation and the existence of Hashem. Yitzchak also becomes aware of Hashem’s existence and presence when he witnesses his father accepting the daunting task of sacrifice. Hashem orders Avraham to sacrifice Yitzchak, and the fact that Avraham listens to the command shows Yitzchak that Hashem is the real God in the world. Thus, both Avraham and Yitzchak are informed of Hashem’s presence, but when does Yaakov make the same discovery?

Yaakov receives the same message his father and grandfather receive in the strange dream. However, Yaakov’s message is different from the messages given to Avraham and Yitzchak. Because Yaakov receives his message at the beginning of the triumphs of the Jewish people, his lesson needs to be conveyed in a candid manner. Yaakov cannot think that the Jewish people will always experience triumph, and therefore Hashem makes it clear to Yaakov in his dream that the Jews will have troubles as well. At one time the Jews may build the Holy Temple, on the very spot which he currently slept on in fact, and soon afterwards the Temple may be torn apart and desecrated. Hashem conveys this message with the angels and the ladder, as the upward and downward movements of the angels represent the triumphs and struggles of the Jewish people. Thus, Yaakov becomes aware of the presence of Hashem in the world, but in a different fashion from his father and grandfather. As opposed to Avraham and Yitzchak, Yaakov is told the truth about the Jewish nation that it will experience both struggle and triumph.

Often during times of struggle, the Jewish people face the challenge of recognizing Hashem’s presence in the world. Nevertheless, it is vital that we never be discouraged because we are promised that eventually, if we listen to Hashem’s commandments, we will be rewarded. When we experience difficulties, we must realize that Hashem is testing us if we are able to keep our faith in Him. Hopefully, we will be able to overcome difficult challenges and eventually merit the bringing of the Mashiach.