Bostoner Torah Insights: Bostoner ‘Chassidus’ in Hebrew and English: Parshas Vayeitzei – 9 Kislev 5786
Bostoner Torah Insights - Yerushalayim
Bostoner Torah Insights
Bostoner ‘Chassidus’ in English
Parshas Vayeitzei – 9 Kislev 5786
Bostoner Rebbe shlit”a – Yerushalayim
Secretariat Email: bosto...@gmail.com
»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»»
At the beginning of Vayeitzei, Yaakov awakens from his dream and exclaims that he did not know the place where he was sleeping was the future site of the Beis Elokim or that is was a ‘gate to heaven." Chazal explain that all prayers ascend heavenward from this very spot. The Arizal teaches that there are 12 Shaarim gates to Heaven. They correspond to the 12 sons of Yaakov, each of whom is the forebearer of one of the Shevatim. Each of the 12 tribes has its own unique entranceway to heaven.
This concept has significant practical implications, as it explains the existence of different nuschaos of the prayers across different communities. As we know, there is an Ashkenazi text, a Sefard text, as well as Aydut HaMizrach. It is told that the Maggid of Mezritch gathered his disciples to create a unified text for their prayers. Although this text was still based on the teachings of the Arizal, the Baal HaTanya, who was originally part of the group, differed with their composition and created a similar but distinct text, which Chabad calls Nusach Ari.
All other texts from which Chassidim pray were viewed by the communities that had previously used the Ashkenazi text as being "Sefard." This perception arose because of the placement of the chapter of prayers beginning with Hodu—it was said prior to the first blessing of the morning prayer, before Borchu. They therefore called it Nusach Sefard. This is important to note, as this text is different from the original text used by those who came from Spain (Sepharad), who prayed according to their own texts and viewed the Chassidic text — which the Ashkenazim referred to as Sefard — as actually being Ashkenazi with certain modifications.
Chazal also tell us that when the Red Sea split, it did not merely divide into two halves. Instead, it separated into 12 distinct trails through the water, allowing each of the 12 tribes to have its own path. This perfectly matches the concept espoused by the Arizal regarding the 12 paths that our prayers follow to gain entrance to Heaven above. Each path is unique because that specific gate is open for people with a certain tendency, way of life, or mode of thought.
At the end of Sefer Beraishis, Yaakov Avinu blesses each and every one of the tribes in a unique fashion. It is noted that he did not foretell their future, which seemed to have been his initial intention before giving the blessings. Rather, he indicated to each of the tribes what their inherent talents and strengths were and what inclinations would continue in their offspring. The Sfas Emes points out that although each of the other tribes received one or two blessings, the tribe of Yosef received 12. This is because at the beginning of Vayechi, Yaakov first blesses Yosef, when Yosef brings his two sons, Ephraim and Manasseh. Subsequently, Yaakov gives Yosef five blessings, which begin with the Hebrew plural word birchos (blessings). Five multiplied by two (for the two sons) is ten, which, together with the first blessing, totals 11. After Yaakov finishes blessing all the 12 tribes, he gives one combined blessing for everyone, ויברכם Vayevorcheim, bringing Yosef's total to 12.
Why was the number 12 needed for the tribes? The number 12 was used throughout the centuries, perhaps because while 10 is only divisible by two digits (2 and 5), 12 is divisible by four digits (2, 3, 4, and 6), representing greater complexity and integration. I mention this because we find in this week's portion that Leah bore six of the 12 tribes. The maidservants Bilhah and Zilpah bore four, and Rachel bore two. This leaves the number three unaccounted for. We can offer a Chassidic interpretation that the number three represents the three Avos: Avraham, Yitzchak, and Yaakov.
May our connection to Hashem be enhanced, and may we too merit the coming of Moshiach, speedily in our days.
--