 It
is quite evident that Yitzchak and Rivka had differences
of opinion regarding the difficult task of raising their
twin boys. Their differing assessments of Eisav and Yaakov
continued to the end of their days. Rivka sensed that Eisav
would not, could not, be rehabilitated from his nefarious
ways whereas Yitzchak never gave up hope that Eisav would ultimately remain a
Jew.
This
dichotomy can be seen in many places including the opening
line of this week's parsha. "And Jacob left Be'er Sheva and headedtowards Charan" (28:10). The first half of this verse is superfluous; if Jacob went to Charan that
means he had to leave Be'er Sheva. Furthermore, what is
the moral significance of telling us his geographical starting
point? The Beit Halevi (19th century Russia) explains that
when one moves there can be one of two motivations; either
one is fleeing his point of origin, or one could be attracted
by the allure of the destination. We Jews have experienced
both kinds of movement. We often literally had to flee for
our lives and our destination point was irrelevant to us.
Anyplace that would take us was fine. Other times such as
Western Aliyah to Israel, Jews emigrate not because they
are dissatisfied with their present abode, but rather it
is the opportunity to help build our ancestral home that
attracts us.
The Beit Halevi explains that Rivka and Yitzchak had different motivations for sending Yaakov from Be'er Sheva to Charan. Rivka was motivated by the physical danger to Yaakov if he were to remain at home. "Your brother Eisav is consoling himself by planning to kill you, she (Rivka) said. Now, my son, listen to me. Set out and flee to my brother Laban in Charan" (27:42-43). Yitzchak, a man to whom evil was so foreign, could not imagine that one of his sons would attempt to kill the other. Yaakov need not be protected from his brother. However, for his spiritual well being he had go to Charan. "Isaac summoned Jacob and gave him a blessing and a charge. Do not marry a Canaanite girl, he said. Set out and go to Padan Aram, to the house of your maternal grandfather Bethuel. Marry a daughter of your uncle Laban" (28:1-2). Yaakov had to leave, not in order to escape but rather to find an appropriate spouse. Rivka ordered Jacob to flee Beer- Sheba whereas Yitzchak told him to go to Charan.
It is worth noting that though Yaakov after establishing a family returns home to be reunited with Yitzchak, the Torah records no reunion of Yaakov and Rivka. She presumably had died while he was away. This perhaps was Rivka's punishment for initiating the whole series of events, which led to Yaakov's fleeing. She herself would never see her son again. This permanent tearing apart of families has unfortunately often been the case when Jews had to flee the persecution of the Eisav's in their own homeland.
As far as Yaakov was concerned both reasons were valid. He did leave home both due to fear of Eisav and in order to establish a family. Yaakov intuitively knew that his would be a long journey. "If G-d will be with me if He will protect me on the journey that I am taking so that I come again to my father's house in peace then shall the Lord be my G-d" (28:20-21).
The direction we take in life is motivated by a variety of factors some negative and some positive. We may choose a well-trodden path because we are afraid of the unknown or because we believe it offers the best guide for the future. Whatever our motivation, it is our actions that make a difference. Yaakov was nervous as he journeyed into the world. He thought he was abandoned and all alone. Yet after awaking Yaakov realizes that "G-d is truly in this place but I did not know it. It must be G-d's temple. It is the gate to heaven" (28:16-17). The gateway to heaven is all around us. It is up to us to enter the palace. Shabbat Shalom!
|
