Rabbi Michael RosensweigPersistence and Initiative in Avodat Hashem

Parshat Vayetze begins with an account of Yaakov's departure from Beer Sheva en route to Charan. Understandably, the Torah elaborates his experience that evening in which he dreams of the ladder that bridges heaven and earth and comes to the profound realization of Hashem's omnipresence. These transformative developments inspire Yaakov to rename the city of Luz and to assume a neder obligation that reflects an intensification of his commitment to Hashem. However, some of the mefarshim (see Ohr ha-Chaim 28:10) note that it is puzzling that these events are introduced by a seemingly redundant report of his exit from Beer Sheva ("vayetze Yaakov"), as this development is already chronicled twice previously (Bereshit 28:5,7). The Torah records that Yitzchak sent him on his journey. Subsequently, we are informed that Yaakov heeded the advice of his parents and left his home. What does the Torah add by repeating Yaakov's exodus yet again, as a prelude to this transformative evening?

An examination of Yaakov's singular approach to avodat Hashem may perhaps resolve this difficulty and also shed some light on the significance of the ladder dream, as well as his personal revelation that evening.

Yaakov's spiritual personality is already reflected in the story of his birth and early childhood, especially when contrasted with the development of his twin, Esav. Esav's birth is quite a dramatic event. He emerges into the world in impressive and colorful fashion. "Vayikrau shemo Esav". He is acclaimed by all (vayikrau-plural) and given a name (Esav=asui) that conveys his remarkably advanced physical maturity. Yaakov, on the other hand, is initially perceived almost as an afterthought (ve-acharei khein yatza achiv), simply as Esav's brother, who is barely grasping Esav's heel.

The pattern persists as the twins develop. Esav impresses his father and others as an accomplished forceful person, signified by the double "ish" ("ish yodea zayid, ish sadeh"), while Yaakov is self-effacing, and self-contained, an ish tam yoshev ohalim who appears to be passive. A closer look, however, belies the public images. Esav's high point is his birth. He never develops or strives for anything beyond self-indulgence. The Torah does not refer to him by using verbs of accomplishment but simply "vayechi". [Only when he loses the bechorah, does he respond actively albeit negatively by complaining, crying, and expressing his hatred (Bereshit 27:38,41), further reinforcing his actual weakness.] His stature is unrelated to his activities. He is stagnant, spiritually impoverished and insensitive (even Yitzchak realizes that he does not invoke Hashem's name; his lack of initiative in marrying a local pagan engenders the disappointment (morat ruach) of both parents). Moreover, Esav displays absolutely no vision; his actions are motivated exclusively by the need for instant gratification. In his moment of truth, as Yaakov is honoring the memory of Avraham Avinu, Esav forfeits his destiny for a bowl of soup because he his tired, hungry, lethargic and indifferent. The midrash explains his consideration - "hinei anochi holeich la-mut ve-lamah li bechorah" - as based on the calculation that the avodah would eventually be taken from the bechor. In any case, he could not see the advantage in a bechorah that entailed halachic risks. Notwithstanding his charismatic image, Esav was essentially passive, rigid and static in his personal growth.

Yaakov represented the antithesis of his flashy but self-indulgent brother. Seemingly passive, insular and peripheral, he was actually from the very outset singularly focused (characterized by the term "tam" and the use of a single "ish"), extraordinarily persistent, and possessed of great vision and spiritual ambition. He was humble and self-contained, but intensely committed to self-growth in avodat Hashem. From his very inception, he struggled to grow and to progress, literally seizing Esav's heel. Chazal (Devarim 7:12) associate the term "ekev" with spiritual ambition and sensitivity that capitalizes on the opportunity to accomplish even the perceived "lesser mitzvot". Yaakov is the one who initiates the aveilut for Avraham. When confronted with Esav's spiritual bankruptcy, he is able to overcome his own humility to salvage the abused bechorah (vayeevez Esav et ha-bechorah). Yaakov understands that accountability and responsibility betoken value and significance. The story of the berachot further illustrates Yaakov's vision and his capacity for self-improvement and growth.

The midrash explains that initially Yaakov hesitated to leave Beer Sheva because his beloved father and role model had been forbidden to leave Eretz Yisrael. Yet, when it became clear to Yaakov that his destiny was to take a different course, he confronted this new challenge with the same spirit of initiative and the same aspiration for spiritual growth that had characterized his previous endeavors.

Perhaps for this reason, the Torah repeats Yaakov's departure from Beer Sheva to add further perspective. Previously, we read only that Yitzchak sent him off and that Yaakov responded to his parents wishes. Now the Torah records that Yaakov, the quintessential dynamic religious personality, began to embrace this new challenge on his own terms searching for the spiritual silver lining that would turn an unhappy but necessary exile into a meaningful spiritual odyssey.

According to Chazal, following the traumatic events that led to his departure, Yaakov is able to muster the discipline and dedication to return to exclusive Torah study and spiritual growth in the conducive environment of the yeshivah of Shem and Ever. The midrash deduces that he barely slept during that entire period so that he would not squander any opportunity for growth in avodat Hashem. As he prepares for the next, apparently mundane phase of his journey, Yaakov finally succumbs to physical fatigue and perhaps existential exhaustion as well. It is at this point where he dreams of the ladder in which angels are constantly in flux implementing Hashem's Will. Hashem's omnipresence and the symbol of a spiritual ladder whose ascent leads to an ever more intense avodat Hashem (ve-hineh Hashem nitzav alav) constitute an important breakthrough for the single-minded and idealistic ish tam yoshev ohalim. His affirmation of these values and concepts reinforce and significantly expand the idea that continued religious growth is possible and obligatory in all circumstances.

It is at this juncture that Yaakov formalizes his even higher spiritual aspirations. After renaming Luz and dedicating a matzevah, he articulates his ultimate vision- ve-shavti be-shalom el beit avi ve-hayah Hashem li le-elokim. The Kli Yakar (28:21) explains that with these words Yaakov aspires not only to the level of avodah mei-yirah (observance due to fear of Hashem), but to the ultimate attainment of avodah mei-ahavah (out of love of Hashem. See Rambam, Hilchot Teshuvah ch. 10; Yesodei Hatorah 2:1-2). The Ohr ha-Chayim posits that with this formulation Yaakov anticipated that his singular brand of avodat Hashem would be worthy to be emulated, that like his father and grandfather it would become associated with Hashem's very name - Elokei Yaakov.

With this declaration, Yaakov was poised to successfully confront the ultimate challenge of avodat Hashem - spiritual life in Lavan's home ("Im Lavan garti ve-taryag mitzvot shamarti" - Rashi). Once again he would rise to the occasion, eventually earning the status of Yisrael that defines Jewish nationhood, as he continued to ascend the ladder of spiritual greatness. Yaakov-Yisrael continues to inspire us as Klal Yisrael confronts dynamic challenges.