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Why does the Torah (תורה) emphasize that when Yaakov left Be'er Sheva, the city lost its hod, ziv, and hadar? The shiur develops a fundamental distinction between Shem and Ever's approach to Sheva Mitzvos—teaching them as laws to those who inquire—versus the Avos' mission to actively be mekarev people to a relationship with Hashem (ה׳). This explains why Yaakov's departure created an impression: he had a personal connection with the people of Be'er Sheva through his kiruv work.
Rabbi Zweig opens with Rashi (רש"י)'s famous comment on "Vayeitzei Yaakov mi'Be'er Sheva" (Bereishis 28:10), which asks why the Torah (תורה) needs to say both that Yaakov left Be'er Sheva and went to Charan—saying he went to Charan should suffice. Rashi explains that when a tzaddik leaves a place, the hod (glory), ziv (radiance), and hadar (splendor) depart with him. Rabbi Zweig raises three fundamental questions on this Rashi: First, why does the Torah need to state this lesson twice (it appears also by Rus and Naomi)? Second, empirically this doesn't seem true—when Rav Moshe Feinstein died in New York, the non-Jewish population noticed nothing. What does it mean that a tzaddik's departure leaves an impression? Third, what do the specific terms hod, ziv, and hadar mean? The core answer begins with identifying Be'er Sheva as the location of the yeshiva of Shem and Ever, not Chevron where Yitzchok lived. The "Vayeitzei mi'Be'er Sheva" therefore refers to Yaakov leaving after his fourteen years of study there. This raises an even stronger question: if there were two roshei yeshiva (Shem and Ever) in Be'er Sheva, why would Yaakov's departure specifically leave such an impression?
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Bereishis 28:10 (Parshas Vayeitzei)
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