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or more than forty years, the Lubavitcher
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Adapted and with a foreword by Jonathan
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6 'The teachings of the Lubavitcher Rebbe have for decades been among the most profound
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Each Individual
Impacts The Future
Shabbat Vayetze: Genesis 28:10-32:3;
Hosea 12:13-14:10.
RABBI MICHELE FAUDEM SPECIAL TO THE JEWISH NEWS
I
n the opening of this week's
parashat, Vayetze, we read
about Jacob's rest one night,
while fleeing to Haran. In a
dream, Jacob sees angels as-
cending and descending a ladder.
God comes to Jacob, repeats the
blessing given to Abraham and
Isaac and promises to protect him
and return him to Canaan. Jacob '
vows that God will be his God if
God fulfills the promise.
When Jacob awakens from his
dream, the first words to come
out of his mouth are, "Surely, God
was in this place and I, I did not
know." According to the original
Hebrew text, there is an extra 'T'
in the sentence.
According to traditional com-
mentators, there are no extra
words in the Torah; therefore,
we must find meaning in this ex-
tra "I." Rashi's only comment on
the verse states that had Jacob
known that God was present in
this place, he would not have
slept there. Sforno states that
had Jacob known that God would
speak with him, he would have
better prepared himself for such
an encounter.
Midrash Tanhumma relates a
teaching in the name of Rabbi
Verechya who stated it in the
names of Rabbi Helvo and Rab-
bi Shmuel ben Yosayna; it is this
commentary that sheds light on
an understanding of the extra "I."
Just as in the first version, God
shows Jacob the nations of the
world ascending and descending
the ladder of political power. But
in this version, God then asks Ja-
cob why he does not ascend the
ladder. The midrash states that
Jacob was full of fear and he tells
God that he is fearful of having
to come back down the ladder like
everyone else. God responds, "If
you ascend, you will not descend."
But Jacob does not believe God;
and, therefore, he did not ascend.
According to this version of the
midrash, Jacob did not ascend
the ladder because of fear. Jacob
missed an opportunity to be a
part of history, to make an im-
pact, because he was afraid.
What I found even more striking
was that Jacob did not even rec-
ognize this moment as an oppor-
tunity to be a part of history. It
seems that Jacob was waiting for
a big neon sign that read: "This
is a moment that could make an
impact; take advantage of it."
Michele Faudem is the rabbi in
residence at Hillel Day School.
As we all know, educational
opportunities present themselves
each and every day of our lives.
Like Jacob's "moment," ours are
not accompanied by signs.
We are left with the responsi-
bility of identifying the "mo-
ments" and then taking
advantage of them.
That is the meaning of the ex-
tra "I" in the verse. It is the place
in history that we make for our-
selves by identifying and taking
advantage of those moments
when we pass on those things
which are important to us and
define us. Jacob did not even re-
alize that he had an opportunity;
he did not think he could have an
impact; he did not think that
what he did or did not do mat-
tered.
We all know that such an at-
titude is incorrect. Each and
every one of us makes an impact
on the people around us. Each of
us makes a statement merely by
what we do and by what we do
not do. Actions do speak louder
than words; this is true in terms
of how we treat other human be-
ings and in terms of the role that
Judaism plays in our lives and
the lives of those around us.
By identifying and taking ad-
vantage of those Jewish "mo-
ments" in our lives, we are not
only stating that Judaism is a pri-
ority in our lives, but we are also
enabling those around us to fig-
ure out or to understand the role
of Judaism in their lives. By mak-
ing Judaism a priority, we are
making a strong statement that
Judaism is a part of who we are
and that we want it to be a part
of who our loved ones are.
Jewish moments present
themselves as we go through our
daily lives. Having Shabbat din-
ner, going to shul with our fam-
ilies, deciding with the family
where we give tzedekah, making
Israel a priority, putting those
clothes that we give away into the
Jewish context of gemilut
hasadim, acts of lovingkindness,
taking an active role in our chil-
dren's Jewish education by ask-
ing what they have learned and
by bringing it into our homes are
just a few of the moments.
As much as we do not like to
admit it, what we do not do also
makes an impact; it also matters.
When Judaism is not present in
our lives and homes, that also im-
pacts on us and those around us.
Just as not saying "please" and
"thank you" demonstrates that