Vayetze - 5773

This week’s Parsha, the story of Yaakov’s Avinu’s personal exile from Eretz Yisrael, is the template for the national experience of Galus. Consequently, a careful analysis of Parshas Vayetze will illustrate and illuminate many aspects of our post-Churban history. 

(In last year’s newsletter, one aspect of this was discussed – the fact that, just as Yaakov had achieved success and prosperity in the house of Lavan, many Galus communities have been similarly blessed, for the special promise of Divine protection and support extended to Yaakov during his dream was repeated on the national level in a Divine commitment (Vayikra 26:44), “But despite all this, while they are in the land of their enemies, I will not despise them nor will I reject them to annihilate them, thereby breaking My covenant that is with them, for I am the Lord their G-d.”)

We generally assume that Galus is first and foremost a punishment for sin; this is certainly the impression we are given in the Tochacha of Bechukosai and Ki Savo. Yet, in the teachings of Chazal, we find that Galus is also an opportunity in a positive sense. The Gemara in Pesachim (87b) states, “The Holy One, Blessed be He, only exiled the Jewish people among the nations in order that proselytes should be added to their number.” If not for exile, there would have been no opportunity for these worthy souls to have encountered Jews, to have begun the conversion process, and ultimately make valid contributions to the nation. But how do we reconcile these two images?

The simple answer is that both are correct. If not for sin, Hashem would have brought the prospective proselytes to Eretz Yisrael through some pretense. If not for the imperative of initiating conversion, Hashem would have designed other punishments for our sins. The combination of both considerations made Galus the ideal solution.

Yaakov’s exile also involved a blend of considerations. The Bais Halevi points to the opening verse of the Parsha, “And Yaakov left Be’er Sheva and traveled to Charan,” and notes an apparent redundancy. Why would the Torah have to talk about his leaving Be’er Sheva? Mention his arrival at Charan and we understand ourselves that he left Be’er Sheva!

Explains the Bais Halevi: Yaakov went into Galus for two reasons. First, as his mother advised, he fled (“And Yaakov left…”) to escape from Esav who was plotting to kill him. Second, as his father advised, he made Charan his destination (“…and traveled to Charan…”) to find a wife. Either objective could have achieved in a different way; the combination made exile to the house of Lavan the optimal resolution.

We should keep this in mind as we grapple with our own personal circumstances. Every life has its difficulties and challenges. When things don’t go as we would have hoped, we may attribute this to the traditional calculus of reward and punishment. (After all, Chazal do tell us (Berachos 5a) that if a person experiences suffering, he should examine his deeds.) But, as well, we must recognize that seeming misfortunes can be opportunities as well. (For example, a failed business venture can create the opportunity for entry into a new, exciting career.) The ways of Divine Providence are inscrutable; what appears to be dreadful may be the ultimate harbinger of hope and success.