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How did Yaakov, the greatest of the Avos, establish only Ma'ariv—a reshus rather than obligation? The shiur develops that each Avos's relationship with Hashem (ה׳) created a different basis for tefillah: Avrohom as servant through milah, Yitzchok as investor through ma'aser, and Yaakov through gid hanasheh, creating Hashem's presence itself—allowing prayer even when we don't show up.
This shiur addresses a fundamental question: how is it that Yaakov Avinu, considered the bechir sheba'avos (greatest of the patriarchs), instituted only tefillas Ma'ariv, which is reshus (optional) rather than obligatory like the tefillos of Avrohom (Shacharis) and Yitzchok (Mincha)? Additionally, Chazal tell us that Yaakov realized he had passed by the place where his forefathers davened without davening himself—what does it mean to pass the place where one's fathers davened? To answer these questions, the shiur begins with a fundamental principle about our relationship with Hashem (ה׳). While in absolute truth Hashem is everything and we exist entirely within Him, He relates to us through tzimtzum—creating a framework where He acts as if we affect Him. This is the difference between Yud-Kei-Vav-Kei (the infinite divine essence) and Elokim (Hashem relating to creation as a king). We see this throughout Torah (תורה): at Sodom, Hashem "came down" to investigate; on Rosh Hashanah there is a prosecutor and defender; Rashi (רש"י) explains that sins like adultery create "effort" for Hashem to create mamzerim. This doesn't mean Hashem literally has limitations, but rather that He created a system where our actions genuinely affect Him—we can strengthen or weaken Him, we can be matriach (impose upon) Him.
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Parshas Vayeitzei
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