It is hard to imagine what impression is left on a modern mind when the Torah records Yaakov Avinu performing for a woman who has caught his eye and seems to assign it significance in his character development. That is why the description of Yaakov's ability to single handedly remove a boulder which required the efforts of a team of shepherds to move is puzzling. This leads the Ramban to explain that Torah is teaching us what is best formulated by Yeshayahu Hanovi as the capstone of his first prophecy of comfort to our nation in exile, (40:30-31) "ויעפו נערים ויגעו ובחורים כשול יכשלו: וקוי יהוה יחליפו כח יעלו אבר כנשרים ירוצו ולא ייגעו ילכו ולא ייעפו" - "The young will become tired and the young men will certainly stumble. But those who trust in Hashem will renew their strength...they shall run and not grow weary, they will walk and not become tired." These are the words of chizuk, of encouragement, to a people, newly robbed of the Beis Hamikdosh, Yerushalayim, and of all that they represent, as they brace themselves for a long and uncharted diaspora.
Most appropriately, Ramban's explanation matches well with the very beginning of this parsha, "Vayiso Yaakov raglov, vayelech artzo bnei kedem" – "Yaakov lifted his feet; he went to the land of the Kedemites." Interestingly, both the medrash quoted by Rashi and the literal interpretation of the Rashbam see in this phrase a light step, or a bouncy gait, and evidence of a newly found contentment, and even happiness. Having received Hashem's promise that He would always watch over Yaakov and return him to his father's home, Yaakov moved forward with renewed vigor.
Indeed, the phrase "kovei Hashem" is very hard to translate. Thus, Ramban's comment is extremely instructive. For Yaakov was not told that his exile would be easy or free of fear or pain of all kinds, as it surely was not. He was simply told that Hashem would watch over him and ultimately deliver him home. Apparently, this awareness that characterizes "kovei Hashem" brings boundless energy, new life and happiness. Loosely translated, Yeshayahu's words of comfort read: The awareness of Hashem's presence and His accessibility will invigorate and refresh (see Step Lively and Watch the Opening Doors where we briefly develop this idea.)
The importance of Yesahayahu's teaching is underscored as this passage was selected as the haftora of Parshas Lech lecha. As such, it becomes descriptive of Avrohom as well, and is part of the readings that Chazal assigned to us as we begin to probe the lives and values of the Avos and Imahos.
Yeshayahu's promise became even more instructive to me many years ago when I heard Rav Yosef Adler, Rav of Congregation Rinat Yisrael in Teaneck and Rosh Yeshiva of TABC, explain the intriguing completion of the pasuk, "those who run will not grow weary and those who walk will not tire". Shouldn't the order be reversed? Should we not be informed that bitachon gives strength to those who walk and even to those who exert themselves more so and run? Surely, if the runners are refreshed then it becomes redundant to tell us that even the walkers will manage well.
Rav Adler pointed out that Yeshayahu well understood that human nature often can find the excitement for the quick sprint but not for the long haul, not for the "slow and steady", not for the daily grind.
In our circumstance, "corona fatigue" or "mask fatigue" illustrates that many will accept inconvenience and annoyances for the short term but will balk and get worn down over time, even though the results validate our caution.
In similar fashion, Chazal, by appointing this passage to be read after Lech Lecha, remind us that the strength and commitment that brought Avrom to Nimrod's furnaces in Kasdim may not at all assure that there is a wellspring of faith to support Avrohom through his wanderings, exiles, famines, battles, and childlessness.
Ramban's interpretation instructs us to appreciate that even after the passionate dedication that helped Yaakov study non-stop for fourteen years, he may need to tap into different spiritual resources to grow as he begins his twenty-year stint in the close precincts of Lavan.
This insight certainly resonates with so many of us as we contrast our youthful years in yeshiva with the ensuing stages of life that often replace spiritual growth with spiritual complacency. It is validated by so many of us annually who feel a spiritual drop off as the winter sets in and Ellul and Tishrei fade away.
Nevertheless, Chazal and Ramban explain to us that indeed faith and awareness of Hashem's concern for us do provide the inspiration and the tenacity for the many challenges that the long haul presents, even as they did for Avrohom and Yaakov.
I further found that this life lesson of Avrohom and of Yaakov was brought close to home and given greater texture by the following vignette in the recently published biography of the spiritual powerhouse, Rav Noach Weinberg zt"l (by Yonasson Rosenblum, page 178.)
Fulfilling one of Hashem's commandments should fill a person with joy, Rav Noach taught. That joy can be measured by the amount of energy one feels. If you do a mitzvah and do not have more energy than you did before, you are performing the mitzvah incorrectly, he told Rabbi Alon Tolwin, who was then giving a Gemara shiur at Aish HaTorah. The latter felt he could not stay up all night with an infant daughter who cried nonstop and be alert enough to teach Talmud the next day. Rav Noach disagreed and told him the nighttime shift was his so his wife could get some rest. His advice: "So get some energy. Realize that your little daughter has no one in the world except you; that when you hold her, she feels the love of Hashem. That has to energize you. Do it until you are so energized you are unable to go back to sleep. Then you will have made a breakthrough".