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Why does the Torah (תורה) emphasize Yaakov's departure from Beer Sheva and arrival at "the place"? The shiur develops the principle that Yaakov Avinu lived in the reality of Hashem (ה׳)'s absolute unity—that Hashem is not merely in the world, but is "makom ha'olam," the space containing all reality. This understanding transformed how Yaakov related to everything in creation, enabling him to reveal the Godliness inherent in every person, place, and object.
Rabbi Zweig opens by examining Rashi (רש"י)'s comment on Bereishis 28:10—why does the Torah (תורה) specify that Yaakov left Beer Sheva rather than simply stating he went to Charan? Rashi explains that the departure of a tzaddik from a place leaves an impression, as the tzaddik is the city's beauty, radiance, and majesty. The shiur asks: why is this concept introduced specifically here, at Yaakov's departure, and not at earlier leavings? Moreover, what distinguishes a tzaddik's impact from that of any prominent person who brings fame to their hometown? The shiur then turns to the central narrative: Yaakov arrives at "the place" (hamakom), where the sun sets suddenly, forcing him to stop. He takes stones from the place, arranges them around his head for protection, and lies down. Rashi identifies "hamakom" as Har HaMoriah, the Temple Mount, and teaches that Yaakov instituted the evening prayer (tefilat maariv) there. The Midrash describes how all the stones fought to have Yaakov's head rest upon them, until Hashem (ה׳) fused them into one stone. Additionally, Rashi explains that Hashem miraculously brought the entire Land of Israel under Yaakov, and that Yerushalayim itself moved northward to Beis El to meet him. Rabbi Zweig asks: why did Yaakov specifically institute maariv? Why did these particular miracles occur for him and not for Avrohom or Yitzchok?
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Bereishis 28:10-17 (Parshas Vayeitzei)
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