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Hadrash Ve-Haiyun
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Hadrash Ve-Haiyun
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Vayeitzei
5766
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And he dreamt and behold! A ladder was set earthward and its top reached heavenward, and behold angels of God were ascending and descending on it. (Bereishis 28:12).
In this week’s parsha we learn about the dream of Yaakov. In his dream, he saw a ladder. Rashi explains that its feet stood in Beer-shevah, its upper end in Beis-el and the middle of its incline was opposite Yerushalayim. The fact that the center of the ladder was directly opposite Yerushalayim indicates that the image of ladder has a symbolic relationship with Yerushalayim. What does this mean?
The Talmud (Eruvin 59b) discusses the legal status of a ladder. It is forbidden to carry on Shabbos from one courtyard to another unless the residents of the two join together in an eruvei chatzaros. Aneruv is only effective if there is a legal opening between the two courtyards and at times an eruv may be required if there is a legal opening. For example, if the residents of one courtyard would like to transfer an object to an adjacent courtyard through a crack in the wall or by throwing the object over the wall, the transfer would be forbidden even if the two courtyards join together in a single eruv because there is no legal opening between the two. On the other hand if two courtyards are open to each other and the residents commonly walk between the two through this opening, they may not even carry in their own courtyard unless they all join together in a single eruv. Here the opening prevents the residents of each individual courtyard from carrying even within their own courtyard.
The issue at hand is where the only connection between the two courtyards is a ladder. Is a ladder considered a full fledge opening or merely an extension of the wall? The Gemarah concludes that a ladder can be both. At times is can be considered a connection and at times an extension of the wall. It all depends on the needs and desire of the residents. If they wish to remain separate, the ladder is a like a wall and they need not join together in a single eruv. On the other hand, if they wish to join, the ladder serves as an opening. The halacha here recognizes the dual nature of a ladder. See the Gemarah there for another application of this unique principle.
Chazal tell us that Yerushalayim is a composite of two words, yeru and shalem. Yeru is short for yirah, which means fear, and shaleim is short for shalom, which means peace. Peace is synonymous with love. Without love there can never be complete unity. Chazal explain that Yerushalayim represents the perfect balance between the attributes of fear and love.
Too much love can lead to promiscuity, and too much fear can lead to cruelty. Avraham, who excelled in the attribute of love, begot Yishmael. Yishmael represents a perversion of love. Yitzchak, the epitome of fear, begot Esav. Esav represents the corruption of fear. Yaakov synthesized the two attributes and was complete. All his children had the proper balance.
Love by nature represents the concept of coming close and joining together. Fear, on the hand, represents the concept of distance. We distance ourselves from what we are afraid of. For example, we cover our heads to create a barrier between ourselves and Hashem as an expression of fear.
We may suggest that this is why the ladder serves as a perfect symbol of Yerushalayim. Just as Halacha recognizes the dual nature of a ladder, sometimes serving as a separation and at other times a bridge, similarly Yerushalayim is the perfect balance between our fear of Hashem and our yearning to come close to Him.
