Yaakov - Flees from Lavan
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Ya'akov's Last Bow - A Retrospective Look at the Life of our Patriarch
Rabbi Elchanan SametEvery significant move which he makes is motivated by two separate impetuses: a practical motive on one hand and a divine motive on the other. What distinguishes these two motivations?
Fleeing and Marrying, Reality and Vision
Sharón RimónWhat is the significance of all the events in Yaakov's life? Why does he face such hardships and challenges? The complexity of Yaakov's life is apparent at every stage. Many things that happen to him reflect dual causality: a human, natural process and a Divine one.
·The departure from Charan is not only an escape from Esav, but also a move inspired with the mission of finding a wife, and accompanied by God's blessing.
·The return to Canaan is not motivated solely by fear of Lavan, but also accompanied, once again, by a Divine revelation.
·The arrival in Beit El is not only prompted by the fear that the men of Shekhem are going to kill him, but also in response to God's command to return to there.
·The descent to Egypt is likewise not prompted solely by the desire to see Yosef. God's word accompanies Yaakov's journey, imbuing the descent with a meaningful spiritual dimension.
Yaakov continues to bear both names, because both realities continue to exist within him to the end. And it seems that it is specifically this complex challenge that is the source and root of Am Yisrael. Yaakov's family is the founding family of the nation. The nation is called "Am Yisrael," but sometimes they are also referred to as "Yaakov." The grappling with all aspects of reality, including its most difficult challenges, while all the time bearing the great vision accompanying the entire journey – that is the foundation of Am Yisrael, the children of Yaakov.
At Midnight: Yaakov's Escape from Lavan and Israel's Exodus from Egypt
Rabbi David SilverbergErev Shabbat Parshat Vayetze - Yaakov's Priorities and God's Promise
Rabbi Jonathan Snowbell | 20 minutesYaakov is ready to leave Lavan’s household. But then Yaakov consents to stay.
Rav Samet points out that Yaakov is now primarily focused on making money. Whereas before, equipped only with a stick, he dreamt of God, now he dreams about making more money. Yaakov is now at a much lower level than when he wishes to leave after twenty years, sneaking out as opposed to proudly stating that he would like to leave. We look at the rest of Yaakov's journey and analyze God’s promise to Yaakov . Ultimately , God will be with him -and us- through thick and thin if we bring Him into our lives.
The Chizkuni — R. Chizkiya ben Manoach
Dr. Avigail RockThe Chizkuni wrote a comprehensive commentary on the Torah, and his style is very clear and accessible.
It appears that the Chizkuni had three aims in composing his commentary on the Torah:
· To collect all the explanations in keeping with the peshat from the works of the commentators who preceded him.
· To explain Rashi’s’ commentary by adding or changing to Rashi's words, by resolving difficulties in Rashi, and by pointing out inconsistencies in Rashi’s commentary.
· To write an independent commentary on the Torah. Despite the fact that the Chizkuni utilizes many commentaries for the purposes of writing his work, there are more than a few original commentaries to be found in its lines, characterized mainly by his attempt to understand reality and the psychological motivations of the characters in each narrative.
What are Lavan's Terafim and Why did Rachel Steal Them?
Rabbi Daniel Wolfתאריך פרסום: 5777 | | Hour
There is an interesting side story in the midst of Yaakov's flight from Lavan's household. Rachel steals her father's terafim, and Lavan accuses Yaakov. Yaakov unwittingly curses the thief, and Rachel dies. Why did Rachel steal them? What are the terafim? We look at different places in Tanakh where terafim are mentioned, and consider different opinions regarding their purpose: are terafim used as an idol worship device, or as a divination tool?
As we trace the terafim and the motivations of those who use them, we notice patterns that crop up. What emerges is a message about deceit: though on some occasions it may be necessary, deceit has a price - sometimes a steep one.
The Birth of the World’s Oldest Hate
Rabbi Jonathan Sacks“Go and learn what Laban the Aramean sought to do to our father Jacob. Pharaoh made his decree only about the males whereas Laban sought to destroy everything.”This passage from the Haggadah on Pesach – evidently based on this week’s parsha – is extraordinarily difficult to understand. It seems to make no sense, either in terms of the central theme of the Haggadah or in relation to the actual facts as recorded in the biblical text. How then are we to understand it? Perhaps the answer is this. Laban’s behaviour is the paradigm of anti-Semites through the ages. It was not so much what Laban did that the Haggadah is referring to, but what his behaviour gave rise to, in century after century.
This article is part of the Covenant & Conversation series.
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Vayetze: The Hidden Struggle Between Yaakov and Lavan
Rabbi Gad Eldad“The God of Abraham, and the God of Nachor, the God of their Father, Judge Between Us”
After Yaakov flees from Lavan with his family, Lavan catches up to him and they confront each other. But is this confrontation merely an argument of two people airing their respective grievances, or is it a religious conflict - a clash of cultures and values?
Vayetze: Yaakov - Lavan's Hebrew Slave?
Elisheva BraunerParshat Vayetze Part 5: Pledging Allegiance
Rabbi Gad Dishi | 25 minutesThe first part of Perek 31 details Yaakov’s departure from Charan, his subsequent meetup with Lavan, and Rachel’s deception in stealing the terafim. These episodes parallel the earlier narratives of Yaakov arriving in Charan, his first meeting with Lavan, and the deception of the switch between the sisters.
Courtesy of www.tanachstudy.com