“Every place I go, I am going to Eretz Yisrael” – Rebbe Nachman of Breslov

Parshat Vayetze begins with Yaacov’s journey away from his home to Haran. This seems at first to be the reverse of Avraham’s “Lech Lecha,” as Yacov leaves Israel. However, the commentaries see significance in his journey, in tracing his footsteps. His journey, beyond the physical, is also about his transformation from a place of uncertainty and fear to a place of faith, spiritual growth and return to Israel. 

Yacov finds himself literally and figuratively in darkness and exile. He “encounters” a place, “vayifga ba-makom.” Rashi, citing Talmud Brachot, teaches that “vayifga” means tefilla. Here, in this place, Yacov instituted the evening prayer, aravit. This is reinforced by the idea that the place – makom – is understood by the midrash as a reference to the Temple, and Yacov turned around in order to go back and pray where his forefathers had prayed, to draw on their strength and faith. 

The Netivot Shalom teaches that it was especially appropriate that Yaacov instituted evening prayer. At home he had strong faith. Once he left, he found himself immersed in spiritual darkness and had to find a new path to God. He bestows this gift to the Jewish people, the ability to have faith even in the darkest of times. Dr. Aviva Zornberg writes that he created a “new genre of prayer.” A similar thing can be said about King David, as Talmud Berakhot teaches that he composed his songs and praise from midnight till morning. David too, is a model for finding faith in the darkness. 

Later, God commands Yaacov to return to the land of his birth and he retraces his experience. He once again has an “encounter” with Divine messengers (vayifga’u) and he again acknowledges God’s presence in that “place” (makom). Yacov, through his ordeals in exile, is a model for future generations: of prayer over despair, enduring faith in God and of unwavering commitment to return to Eretz Yisrael. Shabbat Shalom -Karen Miller Jackson