32:2 “ויעקב הלך לדרכו, ויפגעו בו מלאכי אלקים”
“And Yaakov went on his way and Malachei Elokim encountered him.”
The previous Posuk tells us that Lavan returned to his place, and then this Posuk tells us that Yaakov went on his way. What does the Posuk mean to tell us with these innocuous words – that Yaakov went on his way? It doesn’t tell us where he was going, just that he was going on his way. The following Divrei Torah will expound on this topic, and support the P’shat offered in the closing paragraph.
דברי מהרי"א – 31:29
“השמר לך מדבר עם יעקב מטוב עד רע” – “Beware of speaking with Yaakov either good or bad.” Lavan says that he was warned by Hakodosh Boruch Hu that he should not speak good or bad about Yaakov. While we can understand why he should not speak bad about Yaakov, however, why was he told not to speak good about Yaakov? The Gemara tells us that the Imahos were barren so that people shouldn’t take credit somehow for their having children. Thus, it was clearly miraculous that they had children – it was clear that it was all from Hashem. Similarly, Lavan was told not to say anything good about Yaakov, for if he would say anything good about him, he would take credit for it, as if it was because of him. Another explanation is that Lavan knew that Yaakov was powerful, as is known that Yaakov geared up for battle against the mighty Eisav. Lavan knew that if he tried speaking bad about Yaakov, and would seek to harm him, Yaakov would wage a tenacious war against him. However, Lavan thought that if he speaks good about Yaakov, and makes like he is his friend, that would cause Yaakov to be off guard, thinking that he need not fear Lavan. That would give Lavan the opportunity to kill him, as Yoav did to Avner. To this Hakodosh Boruch Hu told Lavan not to speak from good to bad, meaning that he should not speak good about Yaakov, which will end up being bad for him, for Yaakov would be caught off guard. If Lavan wanted to speak bad about Yaakov, that was fine, for then Yaakov would prepare himself for battle. If Lavan wanted to speak good about Yaakov, that was also fine. It was just speaking good about him in order to bring bad to him – that was what Hakodosh Boruch Hu forbade Lavan to do.
בניהו בן יהוידע - 31:29
“השמר לך מדבר עם יעקב מטוב עד רע” – Hakodosh Boruch Hu warns Lavan not to speak good or bad about Yaakov. It seems perplexing that Lavan needed to be warned not to speak bad about Yaakov, and how he could have even considered chasing after him. Throughout the years that Yaakov resided in the house of Lavan, Lavan saw many miracles occur for Yaakov Avinu. Lavan tried to “get” Yaakov numerous times throughout the years, but each time his plan was foiled. It was clear that there was Divine intervention, and how could Lavan think that he could do something against Yaakov Avinu? Lavan had a Sar from above who helped guide him. We know that every nation of the world has a Sar above, that represents that nation. Lavan certainly conferred with his Sar prior to taking any action against Yaakov. The Sar in Shomayim certainly knew of the Havtacha that Yaakov Avinu had that Hakodosh Boruch Hu would protect him, so how could the Sar possibly advise Lavan to antagonize Yaakov? The Sar told Lavan that he could go against Yaakov Avinu, for he sinned with the Neder he made, and thus he was vulnerable. Vayikra Rabbah 37:1 tells us that Yaakov Avinu was punished, and Rochel died on the way, because he did not heed his Neder. The Malach came to speak to Lavan with his Sar, and was actually telling him why he had the ability to antagonize Yaakov Avinu. The Malach said, “מטוב ועד רע” from טוב to רע. The Gematria of טוב is 17, and the Gematria of רע is 270. From 17 till 270, including the number 17, is 254, which is the Gematria of “נדר”. The Malach was telling Lavan that he would be able to go after Yaakov Avinu due to his sin with the נדר. (When Yaakov Avinu fled from his father’s house, he uttered a נדר that if Hashem will be with him and guard him on his way, then he will return to his father’s house....and that he would give Ma’aser from whatever Hakodosh Boruch Hu gave him. When Yaakov Avinu left the house of Lavan, he did not immediately return to his father’s house, and did not fulfill his vow at that time. Instead, he first went to Sukkos, and then near Shechem. The Midrash teaches us that because Yaakov Avinu delayed in fulfilling his נדר, he was punished for it).
רבינו בחיי - 32:3
“ויאמר יעקב כאשר ראם מחנה אלקים זה, ויקרא שם המקום ההוא מחנים” – There were two Machanos; Machaneh Yaakov, and Machaneh Malachim, thus he called it, “Machanoyim.”
רבינו יואל - 32:2
“ויעקב הלך לדרכו, ויפגעו בו מלאכי אלקים” – Yaakov went on his way to heed the Torah Hakdoshah, as the Posuk in Devorim 28:9 uses the same Lashon of הלך, as it says, “והלכת בדרכיו”. Being that Yaakov Avinu was heeding the Torah Hakdoshah, “ויפגעו בו מלאכי אלקים” angels of Hashem came to watch over him, Posuk in Tehillim 91:11 says, “כי מלאכיו יצוה לך לשמרך” – “For He will order His angels to guard you wherever you go.”
תוספות השלם - 32:3
“ויאמר יעקב כאשר ראם מחנה אלקים זה, ויקרא שם המקום ההוא מחנים” – Yaakov Avinu told his children that these beings were Malachei Elokim. For all the years that Yaakov Avinu was at Lavan, there were no Malachei Elokim there, as the Shechinah is not found where there are wicked people, such as Lavan. Now that Yaakov Avinu had left Lavan, and entered the holy Land of Eretz Yisroel, the Malachei Elokim appeared. His children had never seen them before, as they were born while in the house of Lavan, and up to this point had only been there. When his children saw these beings, they thought they were “Eisav’s people” and wanted to do battle with them. They feared these beings, and were shuddering from them, and were going to try to fight with them despite their fear. Thus, Yaakov Avinu told them that they were “one of them”; they were Malachei Elokim, and were there to help the family of Yaakov Avinu.
קול רם – 32:1
“וישכם לבן בבקר וינשק לבניו ולבנותיו ויברך אתהם, וילך וישב לבן למקומו” – Lavan received a Nevuah from Hakodosh Boruch Hu not to speak to Yaakov from good or bad, yet it apparently had no effect on Lavan, as we see that Lavan still chased after Yaakov Avinu, and said to him, “יש לקל ידי לעשות עמכם רע”. What was Lavan thinking? He has seen all the miracles that occurred for Yaakov, and as many times as he tried to outsmart him, every time Yaakov Avinu had Divine intervention, and always came out victorious. Why did he think this would be any different? Lavan thought that if Hakodosh Boruch Hu came to tell him not to harm Yaakov, that meant that he had the potential to harm him. For if he was unable to harm him anyways, then there would be no reason to warn him not to do so. Thus, Lavan thought that he had the option to not listen to Hashem, and in fact go after Yaakov Avinu. “וישב לבן למקומו” – Although Lavan had Nevuah, the Torah tells us that Lavan returned to his place; he returned to his evil ways. Conversely, Yaakov Avinu had complete Bitachon in Hakodosh Boruch Hu in all situations, “ויעקב הלך לדרכו” – went on his way – the path of Avodas Hashem, one without worry. The Torah places these two Pesukim together to contrast them, that Yaakov Avinu was steeped in the Torah Hakdoshah, and thus he was able to follow the proper path of Avodas Hashem. While Lavan was not steeped in the Torah Hakdoshah, and even when he had Nevuah – he was a Navi – nonetheless it did not have a profound effect upon him, and he stayed in his evil ways.
קול רם - 32:3
“ויאמר יעקב כאשר ראם מחנה אלקים זה, ויקרא שם המקום ההוא מחנים” – What is the Posuk telling us when it says that Yaakov Avinu saw these Malachim and said that they were from the Machaneh Elokim, the camp of Hashem? Aren’t all Malachim from the Machaneh Elokim? There are in fact Malachim which are not from Machaneh Elokim. We know that every time one performs a Mitzvah, a Malach is created from it, which commands reward for that Mitzvah. When one performs a Mitzvah in a less than optimal way, doesn’t have Kavanah in what he is doing, doesn’t do it with Simcha, etc... it still creates a Malach, though it is not true Ratzon Hashem, for Mitzvos are supposed to be performed with great love for Hakodosh Boruch Hu and with joy. Malachim created from Mitzvos which were performed subpar, they are not Malachim from the Machaneh Elokim. Yaakov Avinu saw that all of the Malachim that were in front of him were all from the Machaneh Elokim, for all of his actions were indeed performed in the proper manner, with much love for Hakodosh Boruch Hu and with great Simcha.
יצב אברהם - 32:2,3
“ויפגעו בו מלאכי אלקים. ויאמר יעקב כאשר ראם מחנה אלקים זה, ויקרא שם המקום ההוא מחנים” – The Posuk is telling us that “Yaakov went on his way” meaning that he created his own Gedarim and Siyagim, he created his own fences, to ensure that he heeded the Torah Hakdoshah. In addition to following the actual Halachos of the Torah, one is encouraged to create barriers around himself, to not do that which is permitted in order to ensure that he heeds the Halachos. In addition to one creating a Malach every time he performs a Mitzvah, one also creates Malachim when he heeds that which he himself created in order to ensure that he heed the Torah Hakdoshah. Therefore, Yaakov Avinu had two camps of Malachim: the camp of Malachim created from the Mitzvos he performed, and the camp of Malachim created from the Gedarim that he heeded. One who creates Siyagim and heeds them is entitled to reward in this world for it. Yaakov Avinu sent a message to Eisav, עם לבן גרתי ותרי"ג מצוות שמרתי – I lived with Lavan and I did “שמרתי” – I heeded the Taryag Mitzvos – I placed barriers around the Mitzvos to ensure that I would heed them even in the home of the wicked Lavan. Yaakov Avinu was telling Eisav that because he kept the Gedarim, he was entitled to reward for it in Olam Hazeh – he was entitled to the Brachos of Yitzchok Avinu.
חומת אנך - 32:2
“ויעקב הלך לדרכו, ויפגעו בו מלאכי אלקים” – Rashi tells us that Yaakov Avinu was travelling back to Eretz Yisroel, and the Malachim of Eretz Yisroel came to greet him. The Ramban doesn’t understand how Rashi could say this, when we know that the Malachim of Eretz Yisroel are not allowed to leave Eretz Yisroel. At this point in time, Yaakov Avinu was still very far from Eretz Yisroel, and thus how could it be that the Malachim of Eretz Yisroel came to greet him at this time? Perhaps we can explain that while Yaakov Avinu was not actually in Eretz Yisroel, he still had the אויר ארץ ישראל the air of Eretz Yisroel with him. Yaakov Avinu was always holy, however when he was in the home of the wicked Lavan, the אויר, the ambiance was permeated with Tumah from Lavan, and thus Malachei Eretz Yisroel would not enter. Once Yaakov Avinu left the house of Lavan, although he was not yet in Eretz Yisroel, nonetheless, where Yaakov Avinu was became a place of Kedusha, and thus the Malachim came to greet him there.
דברים אחדים - 32:2
“ויעקב הלך לדרכו, ויפגעו בו מלאכי אלקים” – Yaakov went on his way and Malachei Elokim encountered him. The Posuk says, “ויעקב” – the “ו'” is extra, to teach us that not only was Yaakov Avinu going, but going along with him were all the Malachim that he created by his Mitzvos. Each time a Yid performs a Mitzvah and learns Torah, a Malach is created. Yaakov Avinu was travelling with his myriads of Malachim, Malachim which he created. They then met “Malachei Elokim” – Malachim not from Yaakov Avinu’s Torah and Mitzvos, but rather were actually Malachei Elokim, Malachim directly from Hakodosh Boruch Hu. Thus, Yaakov Avinu called the place, “מחנים” – for there were two camps of Malachim: The Malachim which he himself created through his Torah and Mitzvos, and the actual Malachei Elokim.
Now we can understand what the Torah is telling us when it says that Yaakov went on his way. The Posuk begins with a ו' – ויעקב and Yaakov went, for he had a huge entourage escorting him. All of his Torah and Mitzvos created Malachim to protect him, and they were all going along with him. The Torah is telling us that Yaakov went on his way in his Avodas Hashem. He saw the Machaneh Elokim, the camp of Hashem – for that was his focus – finding Hakodosh Boruch Hu and being close to Him. Yaakov remained pure and holy even in the home of Lavan – but it was just not the same. The moment that he left the confines of Lavan’s house, he was Zoche to see the Malachei Hashareis, that which he was not Zoche to in the house of Lavan. Even the great and holy Tzaddik Yaakov Avinu, was hindered in his Ruchniyos on some level due to his surroundings. The message is clear, it is important for one to ensure that his surroundings are appropriate in Ruchniyos, for no matter what one does to insulate himself from bad influences, it still has some effect upon him. May we be Zoche to be in the proper surroundings so that we can continue to grow in Ruchniyos.
