Vayeitzei
Rabbi Jablinowitz
This week’s parsha begins with the words Vayeitzei Yaakov M’Be’ersheva, Vayelech Charanah. Yaakov left Be’ersheva and went to Charan. Rashi comments on the fact that it wasn’t essential to teach that Yaakov left Be’ersheva. The important information was where he was going to, not where he left from. Similarly, at the very end of the previous parsha (pasuk 7) it says regarding Yaakov, Vayelech Padenah Aram, without mention of where he left from. Therefore, Rashi teaches that the Torah emphasizes where Yaakov left from in order to stress the point that when a Tzadik leaves a town, Panah Hodah, Panah Zivah, Panah Hadarah. When a Tzadik leaves a town the glory and the splendor of the town disappear with the departure of the Tzadik.
The Sfas Emes points out that this answer only strengthens the question. Clearly the information of where Yaakov left from was not essential; indeed all the effect of the Tzadik left with his departure. Once he left, all the glory left with him, so why stress the depressed nature of the place from where he left?
The Sfas Emes answers that the point of Rashi is not that while the Tzadik was in town there was splendor and glory in the town, but once he left it departed with him. Rather, the emphasis of Rashi can be found in the first words he quotes, Yetzi’as Tzadik min HaMakom Oseh Roshem. The departure of a Tzadik from a place makes an impression. And this doesn’t mean when a Tzadik leaves it’s noticed because everything falls apart, Panah Hodah, Panah Zivah, etc. Rather, the p’shat is that even when a Tzadik leaves town, there is an impression of his greatness still left. While he is in the city, there is a clear feeling of his magnificence. And when he departs and his splendor departs as well, there is a lasting impression and a lingering sense of his greatness. Rashi is answering by teaching that there is significance in where Yaakov left from; for even though he had left, Yaakov left behind a lasting impression and an enduring sense of his true greatness.
The Sfas Emes teaches a similar idea by the greatness of Eretz Yisrael. Chazal teach that the atmosphere of Eretz Yisrael is one of inspirational wisdom. Avirah D’Eretz Yisrael Machkemes. The Sfas Emes attributes this greatness to the food eaten in Eretz Yisrael. And how is the food different in Eretz Yisrael?
In Eretz Yisrael there are Mitzvot HaTelyot B’Artez, specific mitzvoth which can be fulfilled only in Eretz Yisrael. Among those mitzvoth are the tithes which are given from fruits, including Terumah which is given to the Kohen, Ma’aser Rishon which is separated and given to the Levi, and Ma’aser Sheinei which is eaten in Yerushalayim. These gifts must be separated first in order to subsequently eat the remaining fruits. Since all the fruits have the Kedushah of the tithes separated from them, eating them adds to the Kedushah of the Jew and increases his wisdom.
The question remains, however, that since the Terumah is given to the Kohen and Ma’aser Rishon to the Levi, how does this increase the holiness of the one eating the remnants?
The Sfas Emes explains that all fruits and vegetables which have had Terumah and Ma’aser taken from them maintain a Kedushah themselves by virtue of the impression left by the Terumah and Ma’aser. The fruit I eat was once part of a larger entity which ultimately included Kodesh. This impression lingers and lasts, to the point that eating such foods has an effect on the essence of who I am and my level of understanding. Just as the people of a town which once hosted a Tzadik is never the same and the impression of splendor and glory lingers on, so too the impression of the Kedushah of Terumah and Ma’aser which has since been separated remains in the “fixed” fruit and raises our level of Kedushah and Ruchniyus. This teaches us about the significance of the environment of holiness, and how its effect remains long after the actual source of holiness has departed.
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