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What is the difference between Yaakov's approach to reality and Lavan's? Yaakov embodies the middah of emes and tmimus, holding that a person's reality is defined by how they are perceived, not by some absolute truth—a chiddush that makes Hashem (ה׳)'s presence real in the bria. Lavan represents the opposite: the conviction that only what he determines to be "absolutely true" exists, allowing him to manipulate and dismiss others' perceptions entirely.
This 1979 shiur on Parshas Vayeitzei explores the fundamental philosophical dispute between Yaakov and Lavan regarding the nature of reality, emes (truth), and human existence. Rabbi Zweig develops a profound yesod distinguishing Yaakov's middah of emes from Lavan's distorted worldview, explaining why Yaakov is called "Ish Tam" and why the pasuk states "Tikein emes l'Yaakov." The shiur begins by questioning why only by Yaakov do we find the language of "vayifga ba'makom" (he encountered the place), why Chazal say the stones fought to have the tzaddik rest his head on them, and why Yaakov's tefillah is uniquely called "pegia" (encounter). Additionally, the shiur asks why Hashem (ה׳) is called "makom" specifically in connection to Yaakov, and why "bayis" (house/dwelling) is associated with him. These questions point to something unique about Yaakov's relationship with reality and Hashem's presence in the world.
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Parshas Vayeitzei
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