The Torah parsha begins with the simple narrative statement that Yaakov settled and “dwelled in the land of the sojourn of his forefathers, the Land of Canaan.” That last clause in that sentence – the Land of Canaan – seems to be superfluous. We are already well aware from the previous parshiyot of Bereshith that Avraham and Yitzchak dwelt in the Land of Canaan. Since every word and phrase in the Torah demands our attention and study, the commentators to Torah throughout the ages examined this issue and proposed a number of different lessons and insights.
I believe that the lessons for our time from these words that open our parsha are eerily relevant. Yaakov is forced to live in a hostile environment. The story of the assault on Dina and the subsequent violence and bloodshed between Yaakov’s family and the Canaanites serves as the backdrop to this type of life that living in the Land of Canaan entails. Yaakov is living in a bad neighborhood, amongst many who wish him and his family ill. He is forced to rely on the sword of Shimon and Levi to survive but that is not to his liking or ultimate life purpose. The Land of Canaan is not hospitable to him and his worldview.
The Philistine kings who wished to kidnap and enslave his mother and grandmother are still around or at least their cloned successors are. At the funeral of his father at the Cave of Machpela he must have ruefully mused as to how his grandfather was forced to pay such an exorbitant price for a burial plot.
The Land of Canaan had many unpleasant associations connected to it for Yaakov to contemplate: a king’s ransom to Eisav, a rock for a pillow, and crippling encounters with an anonymous foe. All of this and more was his lot in the Land of Canaan.
So, what is Yaakov’s stubborn attachment to living in the Land of Canaan? Why does he believe that he will be able to eventually dwell there in serenity and security? The answer to these issues is that he realized that this was the land of his ancestors and that the L-rd had entered into a covenant with them to grant them that land. Now it could be that it is called the Land of Canaan but eternally it would be called after his name, the Land of Israel.
The land would know many populations and rulers but that would never change its eternal nature of being the Land of Israel. The land is home for Yaakov – the land of his past and his future. It is what binds him to his great ancestral heritage and mission - and he will demand to be buried there as well. Yaakov overlooks the difficulties and challenges inherent in the Land of Canaan because he lives not only in its geographic confines but rather in the ideal land of his forefathers – in a land of G-dly revelation and holy purpose. Yaakov will undergo much more pain and suffering in the Land of Canaan before he returns there in final tranquility. But his descendants, the Jewish people, will always know it to be the land of their fathers, the Land of Israel.
Reprinted from the current website of rabbiwein.com
What was the Sorrowful Event?
“Hashem was with Yosef, and he became a successful man, Vy’hi/ and he remained in the house of his Egyptian master.” (39:2)
The Gemara (Megillah 10b) teaches that the word “Vy’hi” introduces a sorrowful event that causes a person to cry “Vy!”–like “Woe!” in English or the Yiddish expression, “Oy vey!”
What was the sorrowful event here? asks R’ Peretz Steinberg (rabbi in Queen, N.Y.). R’ Steinberg answers: The sorrowful event was precisely that Yosef “remained in the house of his Egyptian master.”
Since “Hashem was with Yosef, and he became a successful man,” imagine what he could have accomplished had he not been a slave in the house of an Egyptian master! So great was the whole world’s loss from Yosef’s being a slave! Surely it is appropriate to cry out, “Vy!” (Pri Etz Chaim)
Reprinted from the Parshat Vayeishev 5784 email of R’ Yedidye Hirtenfeld’s whY I Matter parsha sheet for the Young Israel of Midwood in Brooklyn, NY.
