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Why does the Torah (תורה) omit the word "shepherd" repeatedly in Yaakov's encounter at the well? The shiur develops the principle that parnassah is a gift from Hashem (ה׳), not an entitlement. Lavan's entire approach—feeling entitled rather than grateful—underlies his capacity for deception and exploitation, teaching us that true simcha b'chelko only comes when we recognize everything as matnas Elokim.
Rabbi Zweig delivers a profound analysis of Parshas Vayeitzei, focusing on the seemingly strange narrative of Yaakov's encounter at the well in Paddan-Aram. The shiur opens with the fundamental question: who exactly was Lavan? He appears to be a gangster-like figure, yet he produced Rochel and Leah, recognized Eliezer as "baruch Hashem (ה׳)," and clearly possessed tremendous spiritual insight. The Midrash finds deep significance in this passage, noting that the word "be'er" (well) appears seven times, corresponding to the seven aliyos on Shabbos (שבת), while "pi habe'er" appears five times for the weekday aliyos, and "al pi habe'er" three times for daily readings. The core textual difficulty lies in the Torah (תורה)'s peculiar language. Throughout the passage, the Torah consistently omits the word "shepherd." The verses describe flocks being watered, stones being rolled away, and sheep returning—but never mentions who is doing these actions. When the text should say "shepherds water the flocks," it says only "the flocks are watered." When it should say "the shepherds will roll the stone," it says "the flocks will roll the stone." This grammatical anomaly appears repeatedly, creating an almost incomprehensible narrative. Furthermore, when Rochel finally arrives with her father's sheep, the Torah explicitly states "ki ro'ah hi"—"because she was a shepherdess"—which seems entirely superfluous since anyone arriving with sheep is obviously a shepherd.
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Bereishis 29:1-10 (Parshas Vayeitzei)
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