hebrew
1)

What was Hashem doing atop the ladder?

1.

Rashi: He was guarding Ya'akov. 1


1

Tosfos ha'Shalem (8), from Bereishis Rabah 69:3: Why did he need to be guarded? The angels saw his face resembled that on the Kisei ha'Kavod, and wanted to kill him, lest it look like there are two Powers. Hashem burned them.

2)

Seeing as Hakadosh-Baruch-Hu did not attach His Name to Tzadikim during their lifetime, why did Hashem say "Elokei Yitzchak", even though Yitzchak was still alive?

1.

Rashi: The reason (that there is no guarantee that the greatest Tzadik will not still sin), was not applicable in the case of Yitzchak, who was blind and housebound. 1


1

In which case he was considered like dead, devoid of the Yeitzer-ha'Ra.

3)

Hashem promised him and his children the land on which he was lying. That is not very much land?

1.

Rashi: This teaches us that Hashem compressed the whole of Eretz Yisrael underneath him 1 - a sign that it would be as easy to conquer as four Amos [if they will deserve it].

2.

Rashbam: That is why the Pasuk continues with the promise 2 that he was destined to spread out in all directions. 3

3.

Seforno: This promise actually refers to Chutz la'Aretz, where Yakov was currently lying. And it is an assurance that he would be a prince of G-d among the inhabitants of the land, like Avraham and Yitzchak were.


1

Tosfos ha'Shalem (5): What happened to the inhabitants at the time? Hashem made a place for them under the land - "umi'Tachas Zar'os Olam."

2

Tosfos ha'Shalem (15) citing the Tur: Hashem gave to him the place of the Mikdash, which is primary - automatically, the rest belongs to him.

3

Da'as Zekenim, Hadar Zekenim: This is like when they give a small land to great soldiers, and through their valiance they conquer all around it.

4)

Why does it say "Avicha" regarding Avraham, and not Yitzchak? It is more appropriate for Yitzchak!

1.

Hadar Zekenim, Riva: Avicha does not refer to Avraham, rather, to "Elokei". I am Elokei Avicha - Elokei Avraham, Elokei Yitzchak.

2.

Moshav Zekenim, Tosfos ha'Shalem (2) citing R. Efrayim: Yakov lived 15 years in Avraham's life. Avraham cherished him, and called him "my son." Yitzchak loved Esav more than Yakov. 1

3.

Tosfos ha'Shalem (5): Grandchildren are like children. Even the Brachos of Yitzchak were in the merit of Avraham.


1

This is astounding. When Yitzchak realized that he blessed Yakov by mistake, he said "Gam Baruch Yihyeh"! He saved Birkas Avraham and Eretz Yisrael to give them to Yakov! Some say that Esav refused to be circumcised (refer to 25:25:1:2)! Perhaps they mean that Yitzchak showed more love to Esav, to try to draw him close (PF).

5)

Why do we find that Hashem stood over Yakov, but not over Avraham and Yitzchak?

1.

Rosh (Bereishis 42:1): The king does not stand over his field when it is plowed or seeded, only when the crops are piled up. Hashem told Avraham to go in the land, and "va'Yizra Yitzchak", but it says about Yakov "Kodesh Yisrael la'Shem Reishis Tevu'aso."

6)

רש"י: נצב עליו- לשמרו: למה נזקק יעקב לשמירה?

1.

גור אריה (לעיל פסוק יב): מלאכי ארץ ישראל כבר עלו ומלאכי חו"ל טרם ירדו, ולכן ה' ניצב עליו לשמרו.

2.

מהר"ל (חידושי אגדות ח"ד עמ' קח, ד"ה ופרשו רז"ל, חולין דף צא:): צורת יעקב חקוקה בכסא הכבוד, ולכן המלאכים היו עולים לראות צורתו למעלה, ויורדים לראות למטה ולכן רצו המלאכים לסכן אותו, וה' נצב עליו לשמרו.

7)

רש"י: קיפל הקדוש ברוך הוא כל ארץ ישראל תחתיו וכו': מנין לפרש כך?

1.

גור אריה: אם לא כן, אין חידוש [ותועלת] בכך שיתן לו רק את הארץ שהוא שוכב עליה.

8)

רש"י: קיפל הקדוש ברוך הוא כל ארץ ישראל תחתיו וכו': כיצד יתכן שהייתה כל הארץ תחתיו?

1.

גור אריה: הארץ היא 400 פרסה על 400 פרסה, והיסוד [והשורש] שלה הוא 4 אמות, וכל דבר בעולם נכנס תחת היסוד שלו. 1


1

הגור אריה ממשיך שגם בלי זה לא קשה, ואולי כוונתו למה שכתב המהר"ל בגבורות ה' (הקדמה שניה) במהות הניסים, וכתב שם (בעיקר בעמ' ט"ו ד"ה הנה) שלכל דבר יש שתי בחינות- הטבעית והניסית, והם לא סותרים זה את זה, עיי"ש היטב.

9)

רש"י: קיפל הקדוש ברוך הוא כל ארץ ישראל תחתיו וכו': למה עשה הקב"ה כך דוקא ליעקב?

1.

מהר"ל (חידושי אגדות ח"ד עמ' קח, ד"ה קפלה לכל, חולין דף צא:): רק יעקב לא היה פסול בזרעו ולכן הארץ כולה ברשותו.

2.

מהר"ל (חידושי אגדות ח"ד עמ' קח, ד"ה קפלה לכל, חולין דף צא:): יעקב מידתו קדושה, ולכן כל הארץ הקדושה ראויה לו.

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