Parshat Vayetze
9 Kislev 5762
November 24, 2001
Daf Yomi: Baba Metzia 2

Guest Rabbi:
Rabbi Shaul Gold
Young Israel of Avenue U, NY

Parashat Vayetze describes to us the events that occurred to Yaakov during his first Galut. The Torah relates to us that, as he leaves Eretz Yisrael on his way to Choran, Yaakov has a remarkable dream. In this dream, G-d shows him a fascinating vision of a Sulam, a ladder. G-d then blesses Yaakov, guarantees his safety, and promises to return him to Eretz Yisrael. Yaakov is profoundly effected by the vision and by the blessings, and is impelled to strengthen the influence of the dream with a neder, a promise of his own. Fortified by this dream, Yaakov travels on to Choran and the trials he will face there with a light heart, secure in the protection of HaShem.

Chazal tell us that Maase Avot Siman L�banim�the events that occurred to our forefathers are lessons for the future generations. The messages in Yaakov�s dream inspired and strengthened him in his first foray into Galut. They should be studied as a Siman L�banim�a lesson that will inspire and strengthen us as a community and as individuals.

The Ohr HaChaim HaKodesh explains that the vision that Yaakov saw before the blessings was actually three distinct visions, each introduced by the word V�hine, and Behold. To prepare Yaakov for HaShem�s blessings, he first needed to internalize the lessons of each of the three visions.

�V�Hinei Sulam Mutzav Artzah V�rosho Magia HaShameyma.� �And Behold! A ladder was firmly set up on the earth and its top reached toward Heaven.� The ladder Yaakov sees in the first vision symbolizes man�s growth throughout the years of his life. Man is involved in a constant struggle to elevate himself, to reach for the highest heights�morally, ethically, intellectually and spiritually. The Mitzvah of V�halachta B�Drachav inspires him to strive for levels of G-dliness befitting a Tzelem Elokim.

However, it is a journey that is not without its hazards. A ladder must be scaled rung by rung, carefully pacing the ascent. A ladder must also be firmly planted on the ground. If the ladder is not secure on the ground, if it is shaky, the risks of falling and injuring oneself are increased. So, too, as man seeks to grow in life, he must be firmly grounded, he must be Mutzav Artza. Only with a solid foundation can one begin to climb the ladder and know that he is on a path that will reach the heavens, that is Magia HaShameyma.

�V�Hinei Mal�achei Elokim Olim V�yordim Bo.� And Behold! In the second vision, Yaakov sees angels ascending and descending the ladder. The angels are never still, they either rise or fall, constantly in motion. Yaakov understands that there is never a final accomplishment. Never a time to rest. Each rung on the ladder is a preparation for climbing to the next. Once a level is attained, it now becomes a base and serves as a springboard to the next level. Life is a Sulam, a ladder to be scaled. One must climb higher�to stop at any rung is to stagnate, or rather, to regress. There is no plateau where one may rest, satisfied in his accomplishments. The message in the second vision is that, just as the Mal�achim never rest on the Sulam�neither should we. The moment we stop our aliyah, our ascent, we descend.

�V�Hinei HaShem Nitzav Alav�Vayomar.� And Behold! In the third vision, right before HaShem speaks to Yaakov, G-d stands firmly above Yaakov. Yaakov Avinu is used to living in Eretz Yisrael where the presence of the Shechina can be palpably felt. He now enters Chutz L�Aretz, where the presence of HaShem, while understood, is not as apparent as before. The vision of HaShem Nitzav Alav, firmly standing above him, speaks volumes to Yaakov. The Netziv explains that there is a great difference between recognizing the presence of G-d and recognizing the personal Hashgacha (Providence) of HaShem.

The third message in the dream is that HaShem Nitzav Alav, G-d is standing firmly above each of us individually. As Rashi explains, L�shomco, to protect each of us throughout the long hard journey of life. As difficult as the future may be, whatever the challenge��HaShem Yishm�raini V�yatzilaini� HaShem will protect me and save me.

As we have stated, the Sulam represents man�s growth in his journey through life. How is it routed and how can we successfully scale it Heavenword?

The blueprint of life is the Torah. Studying the Torah, observing its mitzvot and fulfilling its objectives are the foundation and rungs of the ladder. Through Torah, one is solidly based and through performance of the mitzvot, one rises level-by-level to the Heavens. The Ba�al HaTurim comments that the gematria (numerical value of the word) of Sulam is equivalent to that of Sinai where the Torah was given to Bnei Yisrael. He explains that this signifies that proper study and observance of the Torah is the �Sama D�Chaya,� the elixer of life.

My father, Rabbi Joseph Gold, A�H, observed that there is an interesting notation in the Yomim Noraim Machzor. Above the words, �U�Teshuva, U�Tefilla, U�Tzedaka, (Repentance, Prayer and Charity) are the words Tzom, Kol and Mammon. Each is numerically equivalent to 136, as is the word Sulam when spelled fully. The message, my father said, is clear: Teshuva, Tefilla and Tzedaka are the rungs on the ladder. The way to reach the Heavens is to become close to G-d; the way to become close to G-d is with Teshuva, Tefilla and Tzedaka.

�Maase Avot Simon L�Bonim.� Yaakov internalized the messages of the dream and moved forward in the face of adversity, as Rashi explains�with ease, because he knew that HaShem would watch over him and protect him. We would do well to learn the lessons of the dream. We know what we need to do: continually uplift ourselves and draw closer to HaShem. We know how to accomplish this: with a solid foundation in Torah and with Teshuva, Tefilla and Tzedaka.

Let us fulfill the message of the vision; the blessing of HaShem is sure to follow.