"ויצא יעקב מבאר שבע וילך חרנה" "Yaakov left Be'er Sheva and went toward Haran" (28.10 )
Rashi explains:
"Alla", it was enough to tell us he was going to Haran,
also specify why he left Beer Sheva?
This tells us that when a tzaddik (Just) leaves a place, it makes an impression.
That is to say that both Just that is in place, it gives this place a glory and majesty, and when he leaves, the glory and majesty are also leaving.
"ויצא יעקב מבאר שבע וילך חרנה"
Ya'akov left Be'er Sheva and went toward Haran "(28:10)
A question arises on the verse:" Yaakov left Be'er Sheva and went toward Haran "
why we specify that Ya'akov left Be'er Sheva?
one might well say," Ya'akov went toward Haran "
is as if someone said:" I leave my house, I come to you "
is better to say "I come to you" directly.
The answer lies here:
The numeric value of "left-Yaacov ויצא יעקב" is equal to "289"
The numeric value of "The tzadik is the-צדיק פה" is also equal to "289"
We can now understand the verse differently:
"The tzaddik is a Beer Sheva and went toward Haran"
Verse tells us that when a Tzaddik leaves a place (Beer Sheva) it leaves a trace of holiness behind him, that can sometimes even feel it. "
that is why the verse mentioned" left de Beer Cheva "
(Leket Meir)
" Wegelm and Salem head to the ground state reaches to heaven and angels of God yards leaves him "
" Il reva et voici: une échelle était posée a terre , et son sommet arrivait au ciel "
(28,12)
Baal Hatourim we noted that the numerical value of "scale-סלם"
in Hebrew "Sulam" is the same as the word "Silver-ממן" in Hebrew "Mamone"
(numerical value - 130 ).
What does this mean?
simply say the commentators, that the money, although what is most material "placed on the ground" can be to man a "ladder" allowing it to reach very high levels, " reached its summit in heaven ", and even access to the heavenly throne (the numeric value of" Ze Kisse Hakavod-זה כסא הכבוד "(this is the heavenly throne) is the same as the word" Sulam-סלם "(Scale)
One day a dad bought five rolls. He has asked his little boy, Moiché-lee , who had just learn to count:
-Moiché it, how many are there rolls?
-One, two, three, four .... five! "replied the little boy.
Bravo Moiché it! "said the dad.
Moments later appeared at the door a beggar:
- "Please, I'm hungry and I have nothing to eat," said the indigent poor.
The father took two rolls with a wide smile and gave them to this unfortunate.
Dad then asked his son:
-Moiché it, how do we now have buns?
-We five, you have given in two, There's More ... three, "replied the boy.
-Moiché Not him!" said the father.
"But, Dad looks there are three left!
-Moiché Not me, I'm not asking you how he stays in the bag, because in a few minutes after we will have eaten, there will be more one. I ask you how much we actually left?
The father saw the boy not knowing what to answer him said
"Moiché it, we still really two rolls, the two that we give to the poor needy. These are the only which remain to us forever, nothing on earth can we do lose.
we learn from this anecdote that money can be used also for "Good"
"..... הארץ אשר אתה שכב עליה "....
... "The land on which you lie ..."
The Holy One, blessed be He gave the land of Israel has Yaacov Yaacov condition that is lying on it. That is to say provided that the spirit of the Torah on the flat land of Israel, only then we can claim to be the owners of this "Earth".
"The land on which you (people who study the Torah) are lying to you and that your descendants que je la donnerai. "(Merosh Omana)
" And here I am with you wherever you go weldable Vahsabtiach to this land that Aazabach to which, if I did that I have spoken you "
" Et voici, Je suis avec toi, je te garderai wherever you go, and I bring you back to this country because I will not leave until I did what I told you. "(28:15)
The Midrash Raba teaches us:
For every wish that Yaakov had said (see verse 20 and 21), D 'replied.
on: "If D. is with me. "- He said said:" I am with you. "
on:" If he keeps in the way or I walk. "- He said:" I will keep you wherever you go. "
And finally:" That I returned to peace in the house of my father. "He said:" I bring you back to this country. "
But on Parnass (living):" If he gives me bread to eat and clothes to dress me. "- no D. reply!
The Midrash concludes:
Rabbi Issi said: "Even at about Parnass he replied, as he says in the verse:" I will not forsake you ", or" drop "does said that when D 'abandons someone about
his living as he says "I've never seen a tzadik forsaken or his descendants demand bread.
The Maggid of Douvno Midrash illustrates this by parable
One day a young man had to go to distant lands. His mother gave him all that which he needed for the trip. His father gave him a sum of money. They were still in the preparations when they heard that bands of robbers infested the roads. The father then told his son that he would accompany him throughout his long to watch over him. While they were on their way, the son remarked that he had not a penny. He looked at his father with a worried look. the latter replied: "My dear son, do I not promised that I will go with you along the way and I worry about all your needs? why are you worried.
C is that want to teach Haza'l - Of Yaacov told:
"I'm with you ... I will not leave you" So
as though he had promised to take his livelihood.
This is a lesson for generations, most all of us to trust in D ', more will be near him, accompanying him at every step. There is no point to worry!
(Leketi Eliyahu)
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