Shevi'i - Bereishis/Genesis - Parshas Vayeitzei 31:43-32:3

א׳ (31:43, on the pasuk)

Likkutei Sichos vol. 2, Balak 2 (secs. 4–5): Question: What does Lavan's claim mean, "the daughters are my daughters and the sons are my sons"? And why did the Torah need Bilam, a descendant of Lavan, to refute it ("for from the mountaintops I see him, from the hills I behold him", the Avos and the Imahos)? It shows the claim has some basis. Answer: Since the soul descended into a body and deals with physical things, even if truly to refine them and only for a short time, at that moment it is busy with material matters and separated from G-dliness ("one who wrestles with a filthy man gets dirty"), and that moment is a loss that does not return. So Lavan claimed that a Jew's physical life belongs to him. But the truth is otherwise: when a Jew deals with physical things for the G-dly purpose in them, to make a dwelling for G-d below, and puts up a "fence" as he leaves the four cubits of Torah and prayer for worldly affairs, he hears the G-dly purpose in the physical activity itself, and he is like the Avos, who were a chariot for G-dliness in all their affairs: "from the mountaintops I see him". Lesson: Even while busy with physical matters a Jew remains a child of the Avos and Imahos and a chariot for G-dliness, not a child of Lavan.

Likkutei Sichos vol. 3, Vayeitzei (sec. 4): Question: What lay behind Lavan's claim, for which Yaakov gave himself over in his house? Answer: Lavan argued, as his heirs argue to Yaakov's grandchildren in every generation: you are an old-fashioned Jew, learn all day as you wish; but "the daughters are my daughters and the sons are my sons": the children belong to modern times; why make idlers of them, unfit for the world? Teach them Judaism with new methods. And "the sheep are my sheep": I do not interfere with your Torah and prayer, but in business follow Lavan's ways, without regard for the prohibitions of overcharging and encroachment. For this Yaakov gave himself over, so that the sons, the daughters and the sheep would all be conducted by the Torah. Lesson: Educate children from a young age to know that they are different from the children of the world; then, when they grow up, they will follow Yaakov's way, and their business too will be by the Torah.

Likkutei Sichos vol. 25, Vayigash 1: (In passing) Of the Avos only Yaakov went through many years of exile and subjugation, twenty years in Lavan's house, to the point that Lavan told him, "the daughters are my daughters… and all that you see is mine" (and Yaakov did not answer him, note 31). Yet that hard period of exile caused no change or weakening in him, "I lived with Lavan the wicked and kept the 613 mitzvos", because Yaakov's attribute is truth, in which there is no change.

ב׳ (31:47, on the pasuk)

Likkutei Sichos vol. 36, Rosh Chodesh Shevat: (In passing) Question: Why does the Torah, all of it "from the mouth of the Almighty", contain words from the languages of the nations, such as "Yegar Sahadusa" (the Aramaic for "Gal'ed", as Rashi says)? Answer: So that the holiness of the Torah should rest on these words, making the languages of the nations fit to convey words of Torah. Something of this extends to every language when Torah is studied in it: Torah matters said in the languages of the nations are "words of Torah".

ג׳ (31:52, on the pasuk and on Rashi "Le'ra'ah")

Likkutei Sichos vol. 3, Vayeitzei (secs. 8–9): Question: What is the meaning of the mound and the pillar that Yaakov and Lavan set up, so that neither would cross to the other? Answer: Although Yaakov must go to Lavan, to Charan, for the work of refinement, to extract the sparks of holiness from him, there must also be a "mound" separating them, so that he knows that apart from the work of refinement he has no connection with Lavan: he deals with the world, but while doing so he is set apart from its coarseness. Then he is sure not to be lost in the world, with Lavan; on the contrary, he makes the world a vessel for G-dliness. (In a note: "for harm you may not cross, but you may cross for commerce", Bereishis Rabbah.) The strength for the "mound" comes mainly from studying the inner dimension of the Torah, which gives the understanding that "there is nothing else besides Him". That is why "this mound" alludes to Lag BaOmer, the Giving of the inner Torah. Lesson: "Let your wellsprings spread outward", spreading the inner dimension of the Torah, will bring Moshiach, when the physical world itself becomes a vessel for G-dliness, "and all flesh shall see".

Likkutei Sichos vol. 5, Tes Kislev: Question: A mound has two opposite qualities: it is meant to separate, yet heaped stones (not a wall) are no real partition, and indeed "for harm you may not cross, but you may cross for commerce" (Rashi). What is its connection to Lag BaOmer (as the Alter Rebbe's Siddur explains) and to the passing of the Mitteler Rebbe on 9 Kislev, which in most years falls in the week of Vayeitzei? Answer: The Torah calls its inner dimension "the secrets of the Torah", to be concealed; how then did Rashbi reveal them? The partition between the revealed and the inner Torah is a "mound", which leaves room for crossing, provided it is not for harm. Rashbi, whose root is from the level of Moshiach, revealed the inner Torah in a way that leaves no concern for harm, and this revelation will bring the Redemption. So too the Mitteler Rebbe (Binah) explained at length what the Alter Rebbe (Chochmah, a point) had not revealed, because in his time the concern had passed: "this mound". Lesson: Now that we have crossed the "mound" for good, there is the preparation for "open my eyes, that I may behold wonders from Your Torah", the reasons of the Torah to be revealed with the coming of Moshiach.

Maamarim Melukatim vol. 3, "Gal Einai VeAbita" (Shabbos Emor, 19 Iyar 5737): Question: Why is Lag BaOmer alluded to specifically in the verse "this mound"? And why was the sign and witness to "I will not cross to you… and you will not cross to me" a mound and not a wall? Answer: The mound between Lavan and Yaakov has two aspects (Alter Rebbe's Siddur): the mound between the supernal Lavan (above Yaakov) and Yaakov, the partition between the worlds of the Ein Sof and Atzilus; and the mound between Yaakov and the lower Lavan, the partition between Atzilus and the lower worlds. Rashbi refined the mound and the partition, so that even in the lower worlds, down to Asiyah, the light of Atzilus and of the Ein Sof would be revealed. That they made a mound and not a wall hints that the partition was made from the start to leave room for "I will cross" and "you will cross" (Rashi: "for harm… but you may cross for commerce"): the partition between upper and lower realms (like the decree before the Giving of the Torah) was made so that the dwelling would be in the lowest realm, and so that through the service of Israel the lower would be joined with the upper. The inner purpose of the tzimtzum is revelation. Lesson: Through studying and spreading the inner dimension of the Torah, as revealed in Chassidus in understanding and comprehension, we merit the revelation of the inner Torah in the time to come.

Likkutei Torah, Shir HaShirim, "Haseivi Einayich": Question: How can one serve Hashem through lowly matters without falling into "excess of the mind" ("your hair is like a flock of goats")? Answer: "That stream down from Mount Gilead": through Torah and mitzvos, which are of the level of "face", there is power to push away the excess. This comes from "Mount Gilead", already made in the days of Yaakov and Lavan, called "Gal'ed", a dividing partition, as it is written, "this mound… that you will not cross", so that the kelipos should not approach holiness when they see this mound (the screen between holiness and the other side, rooted in the screen between Atzilus and Beriah). In service, "this mound" and the name "mount": "to the righteous (the evil inclination) seems like a mountain": every small prohibition seems to them a mountain and a screen between them and their Maker, out of fear of sin, a fear contained in love. Lesson: Even while dealing with worldly matters, fear of sin makes every small prohibition a "mountain" one does not cross.

Likkutei Sichos vol. 19, Vayeilech 2 (sec. 4): (In passing) Some signs and witnesses have no connection with the content of the matter (like the seven ewes Avraham gave Avimelech), and some are connected to it, like the mound Yaakov made as a witness between himself and Lavan: "this mound is witness, and the pillar is witness, that I will not cross this mound to you…". A mound of stones itself shows a partition and separation between the two sides. (In a note: unlike verse 44, where "let him be a witness" means G-d, as Rashi says.)

Likkutei Torah, Emor, "VeNikdashti": (In passing) "Gal'ed" is "this mound", the partition between the worlds; likewise there is a partition between Atzilus and Beriah, through which the external forces have no hold.

Likkutei Sichos vol. 10, Vayeitzei 1 (note 24): (In a note) The covenant Yaakov made with Lavan was from the start "you will not cross to me… for harm: for harm you may not cross, but you may cross for commerce" (Rashi); and commerce is the refinement of the sparks, "turning darkness into light".

ד׳ (31:54, on Rashi "Vayizbach Yaakov zevach")

Likkutei Sichos vol. 35, Mikeitz 2 (sec. 6): (In passing) Question: Why does the verse say at length "Yaakov slaughtered on the mountain and called his brothers to eat bread" (Rashi: "he slaughtered animals for a feast"), rather than simply "Yaakov called his brothers to eat bread" ("any food is called bread", Rashi)? Elsewhere feasts are told without details of the preparation. Answer: Since Yaakov kept all 613 mitzvos, the verse had to stress that Yaakov himself slaughtered the animals; otherwise he would not have eaten from animals slaughtered by his "brothers" ("his friends who were with Lavan", Rashi). (There too: with the Avos, Rashi on "take your weapons: sharpen your knife and slaughter properly" shows they slaughtered according to halachah.)

ה׳ (32:1, on the pasuk)

Torah Ohr, Vayeitzei, "Vayashkem Lavan BaBoker": Question: What does "Lavan rose early in the morning, kissed his sons and his daughters and blessed them, and Lavan went and returned to his place" mean in serving Hashem? Answer: The Avos are the chariot, and the Tribes draw the revelation down to all the souls of Israel. Yaakov's attribute is mercy: to arouse mercy on the G-dly spark in the soul, which brings an arousal from Above. But this arousal from Above itself needs a flow from the source of mercy beyond the order of the worlds: the "Lavan" of holiness, the supernal whiteness, the light of the Ein Sof's essence, like white, which is not made by any dye (hence "he changed my wages ten times", from ringed to speckled, which at their source are nullified and have no change; whereas the Lavan of kelipah changes wages by deceit). "Rose early… in the morning": the morning of Avraham, kindness ("Avraham rose early in the morning"); "kissed his sons": the Tribes; "and his daughters": Leah and Rachel, the hidden and revealed worlds; to all of them the supernal whiteness is drawn as "kisses", the cleaving of spirit to spirit; "and blessed them": added blessing until darkness is turned into light. "And Lavan went and returned to his place": this illumination is in the morning, at the morning prayer, and departs after the prayer. Lesson: That is why one must pray every day, for each day this illumination is drawn down again; and after prayer, "Yaakov went on his way", drawing it into Torah and mitzvos.

Likkutei Sichos vol. 15, Vayeitzei 5 (sec. 6): (In passing) After Lavan pursued Yaakov, and through this the supernal whiteness was revealed to him, came "Lavan rose early in the morning and kissed his sons and his daughters": the supernal whiteness is drawn as kisses, the cleaving of spirit to spirit, to each of the Jewish people. This is the connection with "and Yaakov went on his way": on his way he met Esav and wrestled with his angel, the work of refinement, and the strength for it came from "Lavan rose early", the drawing down of the supernal whiteness. In service: on Yom Kippur (when the Kohen Gadol wore white garments) the supernal whiteness is drawn down, and through it "he kissed his sons and his daughters", until even the evil of the animal soul is transformed, "willful sins become merits".

Maamarim Melukatim vol. 2, "VeChol Banayich Limudei Hashem" (Shabbos Vayishlach, 14 Kislev 5741): (In passing) Question: Why did Yaakov first have to work in Lavan's house, and only afterwards send to Esav to refine him? Answer: (a) Refining Esav needed a very lofty light, the supernal whiteness beyond the order of the worlds. After twenty years in Lavan's house he had drawn down all the lights of the supernal whiteness, up to "Lavan rose early in the morning and kissed his sons and his daughters", the supernal whiteness drawn as kisses to all of Yaakov's affairs, givers and receivers, his sons and his daughters, and then he could refine Esav. (b) Lavan is the intellect of kelipas nogah and Esav its emotions, so Lavan had to be refined first.

Torah Ohr, Vayeitzei, "UleLavan Shtei Banos": (In passing) Lavan is the supernal whiteness, the source of kindness, all simple mercy, which below descended into the physical Lavan. "Lavan rose early in the morning": each day the supernal kindness grows and is drawn down; "kissed his sons and his daughters": it is drawn into all the partzufim of Atzilus, male and female; "Lavan returned to his place": on high; "Yaakov went on his way": to draw the supernal whiteness far below, into Rachel, the level of speech.

Likkutei Torah, Shir HaShirim, "Shechorah Ani VeNavah" (further explanation): (In passing) "Lavan rose early in the morning": an illumination from the supernal whiteness, the revelation of supernal kindness in all the partzufim; "kissed his sons and his daughters": cause and effect, giver and receiver; and then "Lavan returned to his place". All this is the illumination of kindness revealed in Atzilus; in the time to come His very essence will be revealed, "I, Hashem, have not changed".

ו׳ (32:2, on the pasuk)

Likkutei Sichos vol. 15, Vayeitzei 5: Question: Our Rebbeim's well-known saying is that right after Simchas Torah "and Yaakov went on his way" begins: a Jew goes to his order of service for the whole year. What is precise in this wording, and why this verse specifically? Answer: "On his way" holds two extremes. On one side, it is the person's own way: earning a living, eating, drinking and sleeping, in which no holiness is openly seen and seemingly there is no difference between a Jew and a non-Jew. On the other side, "his way" is Yaakov's special way: even a Jew's weekday affairs are different, "for the sake of Heaven" and "know Him in all your ways". The strength for this comes from the month of Tishrei. This verse was chosen because it comes after Lavan's pursuit and "Lavan rose early… and kissed", the drawing down of the supernal whiteness from Above, which gave Yaakov strength to refine Esav on his way; so too Tishrei, especially Yom Kippur, Sukkos, Shemini Atzeres and Simchas Torah, gives strength for the work of refinement all year. Lesson: Let all your deeds be for the sake of Heaven, and know Him in all your ways, in all the weekday affairs after Tishrei.

Igros Kodesh vol. 20, letter 7457: The proclamation customary in Lubavitch at the close of Simchas Torah, "and Yaakov went on his way", almost certainly also meant the end of the verse, "and angels of G-d met him". In Midrash Tanchuma, the revealed Torah (especially Yelamdenu, the study of halachos), "angels of G-d met him" is explained as angels; in the Zohar, the inner Torah, as the Holy One, blessed be He, Himself.

Igros Kodesh vol. 20, letter 7479: "And Yaakov went on his way": "his way" is the way fitting for him from Hashem, who watches over each person with individual providence; then he merits the end of the verse, "and angels of G-d met him", to guard him on the way and bring him to his destination. Lesson: Wherever a Jew comes, his mission is to influence others by the Torah of life.

Igros Kodesh vol. 22, letter 8540: "And Yaakov went on his way": "Yaakov" is the camp of Israel; "went", as Chassidus explains the true meaning of going, "from strength to strength", beyond measure and limit; "his way" in both extremes: the way he was commanded to go (arousal from Above), and his own way, in which he becomes master of the road and its affairs (arousal from below). Corresponding to them are the two explanations of the end of the verse, "and angels of G-d met him" (angels, or G-d Himself), until the two extremes unite.

Igros Kodesh vol. 32, letter 11968: The custom of proclaiming "and Yaakov went on his way" after Simchas Torah is meant to remind us: as we enter daily life ("his way"), a Jew must know that he is "Yaakov", and that he has "his way", a way that continues from Simchas Torah and is bound up with the joy of Torah and mitzvos, so that all weekday affairs are "all your deeds for the sake of Heaven" and "know Him in all your ways". And as the verse ends, "and angels of G-d met him": every Jew is a "malach", Hashem's messenger to make Him a dwelling in this lowest world. Lesson: Connect the mitzvah campaigns with "and Yaakov went on his way", and do more in them than before.

Likkutei Sichos vol. 3, Vayeitzei (sec. 3): (In passing) As the Zohar notes, when Yaakov set out for Charan it says "and he encountered the place": he had to seek the revelation, and even then it came only in a dream. After he had fulfilled his mission in Charan, "angels of G-d met him": the angels, together with the Holy One, blessed be He, sought to meet him, not in a dream but awake. Lesson: When a Jew goes out to accomplish in the world, he is given strength from Above ("he encountered the place"); after he fulfils his mission, his service draws down a higher light, the arousal from Above that comes after the arousal from below.

Maamarim Melukatim vol. 1, "Mayim Rabbim" (Motzaei Shabbos Noach 5738): (In passing) Although after Tishrei a Jew goes on his way also in permitted matters and weekday affairs, down to the "many waters", all the cares of earning a living, through this very thing he rises higher and becomes one who "goes" (like the soul's descent below, whose ascent is that it becomes a "goer"), in the words of the verse, "and Yaakov went on his way".

Torah Ohr, Vayeitzei, "Vayashkem Lavan BaBoker": (At the end of the maamar) "And Yaakov went on his way": "Yaakov" is yud-akev, the yud of wisdom drawn down to the heel, below; "went", drawn into Torah and mitzvos, "for Torah is called a way": what was drawn down at the morning prayer ("Lavan rose early in the morning") continues after prayer into Torah and mitzvos.

ז׳ (32:2, on Rashi "Vayifge'u vo mal'achei Elokim")

Likkutei Sichos vol. 25, Vayeitzei 2: Question: At the start of the parsha Rashi says, "angels who escorted him in the land do not go outside the land"; how then did the angels of Eretz Yisrael go outside the land "toward him"? The Gur Aryeh's answer (they came to guard him so nothing would delay his arrival) is not smooth: why would one journey need two guards? It follows that they came only "to escort him", for his honour alone; how could they leave the land for honour? Answer: Just as in halachah one who goes out of Eretz Yisrael toward his father and mother who are coming to the land is not "leaving" at all, since it is for the sake of Eretz Yisrael, so the angels who came "to escort him to the land" did not leave Eretz Yisrael at all. And though in the time of the Avos (according to Rashi) the land had not yet been sanctified in practice and there was no prohibition on leaving it, for the angels its inner content was already present. The inner dimension: The angels of Eretz Yisrael at the start of the parsha give strength for the service in exile; the angels who came toward him are the result of his service: through his work in Lavan's house he "made Eretz Yisrael" outside the land and drew its holiness there. "Vayifge'u" is like "vayifga bamakom", the evening prayer, an arousal from Above that the arousal from below does not reach; at the start of the parsha it is the arousal from Above before the service (giving strength, hence for guarding), and at the end it is the arousal from Above after the service is complete, from the innermost level, hence for honour alone. Lesson: So every Jew: at the completion of his service in exile, having made the place outside the land into "Eretz Yisrael", he merits a revelation above all service.

ח׳ (32:3, on Rashi "Machanayim")

Igros Kodesh vol. 5, letter 1277: Question: What is the moral of the end of Vayeitzei, "and Yaakov went on his way and angels of G-d met him… and he called the name of the place Machanayim", which Rashi explains as "two camps, of outside the land… and of Eretz Yisrael"? Answer: As soon as Yaakov began on his way, at once "angels of G-d met him", as our Sages say, "open for Me an opening like the eye of a needle and I will open for you an opening like the entrance of a hall". And "two camps": a Jew's life has two kinds of time: "life in Eretz Yisrael", the time devoted to Torah, prayer and mitzvos; and "life outside the land", dealing with worldly matters, in which too one must fulfil "know Him in all your ways" (Rambam, beginning of Hilchos De'os; Tur and Shulchan Aruch, Orach Chaim 231). Lesson: In both we need help from Heaven, given generously by our Father in Heaven, which gives the strength to fulfil our mission: to illuminate the world and bring it closer to the day when "Hashem will be One and His Name One".

Igros Kodesh vol. 22, letter 8540: (In passing) After the two extremes in "Yaakov went on his way", the way commanded from Above and his own way through his service, and the two explanations of "angels of G-d met him", comes the union of the two extremes, as the verse hints there: "Machanayim", both camps in one word.