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Why does the Torah (תורה) describe Yaakov's destination three different ways—Padan Aram, Charan, and Eretz Bnei Kedem—and why does the mode of travel change from walking to kfitzas haderech and back? The shiur develops the idea that Yaakov transformed from son to av during these journeys. After fourteen years in Shem V'Ever, he became worthy of angelic escort and established Maariv, marking his new role as a father of Klal Yisroel with responsibilities beyond marriage.
Rabbi Zweig presents a detailed analysis of the apparent contradictions in the Torah (תורה)'s description of Yaakov's journey to marry Lavan's daughter. In last week's parsha (Toldos), the Torah repeatedly states that Yaakov was going to Padan Aram—mentioned three times in perek 28, verses 2, 5, and 7. Yet this week's parsha (Vayeitzei) opens with "Yaakov left Beer-sheba and went toward Charan" (28:10). Later, in 29:1, the destination changes again to "Eretz Bnei Kedem" (the land of the people of the east). The shiur begins by questioning why the Torah uses geographical regions rather than simply stating Yaakov was going to Lavan's house. When Rivka first tells Yaakov to flee from Esav, she says "go to Charan to Lavan my brother" (27:43), yet when describing marriage, both parents say "go to Padan Aram." Rabbi Zweig suggests that marriage involves not just finding the right person but also understanding and absorbing the culture. By directing Yaakov to Padan Aram—a region encompassing multiple areas—the parents were telling him to become familiar with the broader culture, not just Lavan's household.
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Bereishis 28:10-29:1
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