Parshat Vayetzei Sulam HaMakom

Parshat Vayetzei
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Connections
by Donny Manas
Parshat Vayetzei tells us about the dream that Yaakov has when he leaves
Israel to go to the house of Lavan. The Torah says “Vayachalom Vihenay
Sulam Matzav Artza Virosho Magiya Hashomaima,” “And he dreamt, and
behold! A ladder was set earthward and its top reached heavenward” (28:12).
The Baal Haturim points out that the Gematria (numerical value) of the word
Sulam, ladder, is equal to one hundred thirty six, which is the same Gematria as
the word Kol, voice. We can deduce from this symbolism that just as the ladder
in Yaakov’s dream connected earth to heaven allowing the angels to go up and
down, so to our voice is the mechanism that connects us to heaven.
The same deduction can be made in relation to the famous Tefilot of Rosh
Hashana and Yom Kippur. We say on the High Holidays, “Uteshuva, Utefila,
Utzedaka, Maavirim Et Roa Hagizeira,” “Repentance, prayer, and charity
mitigate the evil decree.” In most prayer books, the explanatory word Kol is on
top of Tefillah, Tzom is on top of Teshuva, and Mamon is on top of Tzedaka.
The Gematria of all three words is equal to one hundred thirty six. If we
appreciate the power that these means of expression have to convey our needs
directly to Hashem, and to arouse His compassion for us, we will certainly
approach them far more seriously.
The word Sulam also has the Gematria of Sinai. This teaches us that just as
the ladder of Yaakov connected him directly to Hashem, the receiving of the
Torah at Mount Sinai connected Hashem and the Jewish people, and just as
Yaakov lived his whole life with complete faith in Hashem, so should we.
WHAT IS THE LOCATION OF THE MAKOM?
RASHI’S COMMENTARY
Genesis 28:17. And he was frightened, and he said, "How awesome is this place!
This is none other than the house of God, and this is the gate of heaven."
than the house of God Said Rabbi Eleazar in the name of Rabbi Jose ben Zimra: This
ladder stood in Beer-sheba and the middle of its incline reached opposite the Temple,
for Beer-sheba is situated in the south of Judah, and Jerusalem [is situated] in its north,
on the boundary between Judah and Benjamin, and Beth-el was in the north of the
territory of Benjamin, on the boundary between Benjamin and the sons of Joseph.
Consequently, a ladder whose foot is in Beer-sheba and whose top is in Beth-el-the
middle of its slant is opposite Jerusalem. This accords with what our Sages said, that the
Holy One, blessed be He, said, “This righteous man has come to My lodging place [i.e.,
the Temple Mount]. Shall he leave without lodging?” And furthermore, they said: Jacob
called Jerusalem Beth-el. But this place [which he called Beth-el] was Luz, and not
Jerusalem. So, from where did they learn to say this? [i.e., that Luz was Jerusalem.] I
believe that Mount Moriah was uprooted from its place, and it came here, [to Luz, i.e.,
at that time, Luz, Jerusalem and Beth-el were all in the same place], and this is the
“springing of the earth” mentioned in Tractate Chullin, i.e., that the [site of the] Temple
came towards him until Beth-el. This is the meaning of ‫“ ויפגע במקום‬And he met the
place.” Now if you ask, “When Jacob passed by the Temple, why did He not detain him
there?” [The answer is:] If he did not put his mind to pray in the place where his
forefathers had prayed, should they detain him from heaven? He went as far as Haran,
as it is stated in the chapter entitled, “Gid HaNasheh” (Hullin 91b), and the text, “and he
went to Haran” (verse 10) supports this. When he arrived in Haran, he said, “Is is
possible that I have passed the place where my forefathers prayed, and I did not pray
there?” He decided to return, and he went back as far as Beth-El, and the earth “sprang
toward him.” [This Beth-El is not the one near Ai, but the one near Jerusalem, and
because it was the city of God, he called it Beth-El, the house of God, and that is Mount
Moriah where Abraham prayed, and that is the field where Isaac prayed, and so did they
say in Sotah (sic.) (Pes.88a) [concerning the verse] (Micah 4:2):“Come, let us go up to
the Mount of the Lord, to the House of God of Jacob.” [It is] not [called] as did
Abraham, who called it a mountain, and not as did Isaac, who called it a field, but as did
Jacob, who called it the House of God. An exact edition of Rashi.
How awesome The Targum renders: How awesome (‫ ) ְּדחִילּו‬is this place! ‫ ְּדחִילּו‬is a noun,
as in (Targum Exodus 31:3):“understanding” ‫( ;סּו ְכ ָלתָנּו‬below verse 20):“a garment (‫)ּוכְסּו‬
to wear.”
and this is the gate of heaven A place of prayer, where their prayers ascend to heaven
(Pirkei d’Rabbi Eliezer , ch. 35). And its midrashic interpretation is that the Heavenly
Temple is directed exactly towards the earthly Temple. [From Gen. Rabbah 69:7]

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