The Two Quarreling Stones that Became One Allude to the Yetzer HaTov and the Transformed Yetzer HaRa

Transcription

1 Rabbi Pinches Friedman Parshas Vayeitzei 5778 Translation by Dr. Baruch Fox והאבן הזאת אשר שמתי מצבה יהיה בית אלקים" The Two Quarreling Stones that Became One Allude to the Yetzer HaTov and the Transformed Yetzer HaRa In this week s parsha, parshas Vayeitzei, it is fitting that we examine the miracle involving the stones. As the passuk teaches us, Yaakov gathered stones and they were transformed into one -- ויקח מאבני המקום וישם מראשותיו וישכב במקום ההוא :(11 (Bereishis,28 he took from the stones of the place and he put them around his head, and lay down in that place. Rashi comments: The stones began to quarrel with one another. This one would say, Upon me shall the tzaddik lay his head ; and this one would say, Upon me shall he lay his head. Immediately, HKB H made them into one stone. This is implied by the words: And he took the stone that he placed around his head. The significance of this miracle in the eyes of Yaakov Avinu is evident from the fact that he designated that stone as a וישכם יעקב בבוקר ויקח את 18): (ibid. monument, as it is written Yaakov --האבן אשר שם מראשותיו וישם אותה מצבה ויצוק שמן על ראשה arose early in the morning and took the stone that he had placed around his head and set it as a monument; and he poured oil on its top. Furthermore, he designated the stone to be the House of G-d (ibid. 20): וידר יעקב נדר לאמר, אם יהיה אלקים עמדי ושמרני בדרך הזה אשר אנכי הולך ונתן לי לחם לאכול ובגד ללבוש, ושבתי בשלום אל בית אבי והיה ה לי לאלקים, והאבן הזאת אשר שמתי מצבה יהיה בית אלקים וכל אשר תתן לי עשר אעשרנו לך. Yaakov took a vow, saying, If G-d will be with me, and He will guard me on this way that I am going; and He will give me bread to eat and clothes to wear; and I will return in peace to my father s house, and Hashem will be a G-d to me then this stone which I have set as a monument shall become a house of G-d, and whatever You will give me, I shall surely tithe to you. The Ohr HaChaim hakadosh explains the significance of יראה כי היא זו אבן השתיה שהזמינו : בית אלקים this designation as Yaakov למקדש Avinu realized that this stone was to be the foundation stone the even shetiyah of the Beis HaMikdash. The Mishnah (Yoma 53b) discusses the origins of this stone that was located beneath the Aron in the Kodesh HaKodashim: a stone -- אבן היתה שם מימות נביאים ראשונים ושתייה היתה נקראת was there from the days of the early prophets, and it was called Shetiyah. This interpretation is corroborated by the והאבן הזאת אשר שמתי מצבה יהיה :(52a Zohar hakadosh (Noach this בית stone that I established as a אלקים, דדא אבן שתיה monument will be the House of G-d ( Beis Elokim ); this is the foundation stone ( even shetiyah ). Let us explain the practical import of the quarrel that עלי יניח צדיק Yaakov: ensued among the stones gathered up by each את one coveted the distinction of being the one ראשו upon which this tzaddik would rest his head. According to the Akeidat Yitzchak (25), the quarrel among the stones possesses a deeper significance pertaining to the service of Hashem. Furthermore, why did HKB H see fit to transform these stones miraculously into one? After all, we know that HKB H does not perform miracles for naught. Additionally, it is worthwhile reviewing Yaakov Avinu s vow, which connects two distinct, seemingly unrelated, entities. Firstly: הזאת אשר שמתי מצבה יהיה בית אלקים as והאבן explained, he designated this stone as the even shetiyah of the Beis HaMikdash. Secondly: אשר תתן לי עשר אעשרנו לך וכל he vowed to give ma aser, one tenth, of everything that he received from Hashem. This suggests that the two things are related; we shall endeavor to explain their connection. Parshas Vayeitzei

2 Adam HaRishon Produced Fire by Grinding Two Stones Together We will begin to shed some light on all of these matters by במוצאי שבת נתן הקב ה 54a): referring to the Gemara (Pesachim דעה באדם הראשון מעין דוגמא של מעלה, והביא שני אבנים וטחנן זו בזו ויצא at the conclusion of the Shabbas, HKB H gave --מהן אור Adam HaRishon knowledge akin to heavenly knowledge; consequently, Adam gathered two stones and ground them together producing a flame. This historic achievement is described in greater detail in the Talmud Yerushalmi (Berachos 60b); it teaches us that this is the reason we recite the berachah associated with the illumination of fire on Motzaei Shabbas: שלשים ושש שעות שימשה אותה האורה שנבראת ביום הראשון, שתים עשרה בערב שבת ושתים עשרה בליל שבת ושתים עשרה בשבת, והיה אדם הראשון מביט בו מסוף העולם ועד סופו... כיון שיצאת שבת התחיל משמש החושך ובא, ונתיירא אדם ואמר אולי הוא שכתוב בו )בראשית ג-טו( הוא ישופך ראש ואתה תשופנו עקב, שמא בא לנשכני... באותו שעה זימן הקב ה שני רעפין והקישן זה לזה ויצא מהן האור, הדא הוא דכתיב )שם( ולילה אור בעדני, ובירך עליה בורא מאורי האש. שמואל אמר לפיכך מברכין על האש במוצאי שבתות שהיא תחילת ברייתה. The light that was created on the first day of creation served for thirty-six hours twelve hours on erev Shabbas, twelve hours on Shabbas night and twelve hours on Shabbas day; utilizing this light, Adam HaRishon was able to see from one side of the universe to the other... At the conclusion of Shabbas, darkness set in, and Adam became afraid that the serpent was coming to bite him. Rabbi Levi said: At that moment, HKB H provided Adam with two flints; he struck them together and produced a flame. Shmuel said: Therefore, the berachah over fire is recited on every Motzaei Shabbas, because that is when fire was discovered. In truth, producing fire from two stones represented a tremendous breakthrough for mankind. Up until that moment, no creature on earth was aware of this phenomenon. Nevertheless, does this breakthrough warrant the description: Was this knowledge truly heavenly in? מעין דוגמא של מעלה nature? This description suggests that beyond the practical benefits inherent in this discovery, it also represented some type of spiritual breakthrough. I was struck by a wonderful idea pertaining to this subject. I would like to introduce what the Imrei Yosef (Ki Seitzei) heard from the great author of the Divrei Chaim of Sanz, zy a, לא יהיה לך בכיסך אבן ואבן :(13 regarding the passuk (Devarim,25 you גדולה shall not keep in your pouch a stone and וקטנה a stone, one large and one small. He refers to the following אמר הקב ה, תורה קרויה אבן ויצר הרע קרוי אבן, :(5 (V.R.,35 Midrash תורה קרויה אבן שנאמר )שמות כד-יב( את לוחות האבן והתורה והמצוה, יצר הרע קרוי אבן דכתיב )יחזקאל לו-כו( והסירותי את לב האבן מבשרכם, תורה HKB H said: The Torah is אבן, יצר הרע אבן, האבן תשמור את האבן. referred to as a stone and the yetzer hara is referred to as a stone... The Torah is a stone and the yetzer hara is a stone; one stone will safeguard against the other stone. Accordingly, we can suggest that the yetzer hara is referred to as a stone, because it opposes the Torah, which is referred to as a stone. Additionally, the yetzer hara is referred to as a stone, because it constitutes an obstacle obstructing a Jew s heart. Now, a person might think that serving Hashem with his yetzer hatov, studying Torah and performing mitzvot, is a major accomplishment; whereas engaging in worldly activities with the yetzer hara is a minor accomplishment. Yet, the latter is necessary in order to earn a livelihood and sustain the physical body with food and drink. לא יהיה לך בכיסך אבן ואבן us: Therefore, the Torah admonishes This perspective is flawed. The two stones in your.גדולה וקטנה pouch represent the two yetzers. Do not think that engaging in Torah and mitzvot with the yetzer hatov is more important, representing an גדולה ; אבן whereas engaging in worldly activities with the yetzer hara is merely an קטנה. אבן Rather (ibid. 15): שלמה וצדק יהיה לך a אבן perfect and honest stone shall you have. No matter what activity you are engaged in, be it spiritual or mundane, do it solely l shem shamayim, in keeping with the dictum (Mishlei 3, 6): דרכיך דעהו -- בכל in all your ways (doings), know Him. Attribute equal significance to both stones. This concludes his sacred insight. You Found His Heart to be Trustworthy The Imrei Yosef elaborates further on the words of the Divrei Chaim based on what we have learned in the Yerushalmi אברהם עשה יצר רע טוב, ומאי טעמא, ומצאת את לבבו נאמן :(25a (Sotah לפניך... אבל דוד לא היה יכול בו והרגו בלבבו, מאי טעמא, ולבי חלל בקרבי. Avraham transformed the yetzer hara into a yetzer tov, as implied by the passuk (Nechemiah 9,8): And You found his heart (completely) loyal to You... David, however, could not overcome it, and resorted to exterminating it Parshas Vayeitzei

3 from his heart, as implied by the passuk (Tehillim 109, 22): And my heart has died within me. We find the following interpretation in the commentary of the Korban HaEidah: אברהם עשה יצר רע טוב, שאף המעשים הצריכים תאוה גופניות כמו האכילה והשתיה והמשגל ודומיהן, לא עשה להנאתו כי אם לאהבת המקום, שנאמר ומצאת את לבבו נאמן לפניך, שלא היה לו אלא לב אחד, ואפילו לבבו הרע היה נאמן לפני ה, אבל דוד לא היה יכול לכוף יצרו כל כך והרגו בפעם אחת, כלומר הרחיק עצמו מתאוות גופניות על ידי תעניות וסיגופים. Even activities involving physical needs and desire such as eating and drinking and the like Avraham performed them solely for the sake of his love of G-d, and not for his own personal pleasure. For, he had a single, undivided heart; even the evil side of his heart was totally devoted to Hashem. David, however, was not able to control his heart to that degree. Therefore, he killed it with one decisive blow. In other words, he distanced himself from physical desire by means of fasts and self-afflictions. Here is the Imrei Yosef s explanation: והענין כי יש ב מדרגות צדיקים, הא הוא שיש לו יצר הרע המפתה אותו להחטיאו, אך הוא מתגבר עליו ואינו שומע לו, וזה צריך למלחמה תמיד וצריך שמירה גדולה שלא ישכח אף רגע אחד, כי פתאום יוכל לבוא היצר להפילו ברשתו ח ו. אך מדריגה הב היא יותר גדולה שהכניע את היצר והפכו גם כן לטוב, ועשה מן החומר גם כן צורה, וזה אינו יכול לבוא לידי חטא כלל, אחרי שאין לו רק לב אחד לאבינו שבשמים, וכמו שהיה אברהם אבינו ע ה כנ ל כטעם ומצאת את לבבו נאמן לפניך. There are two levels of tzaddikim. The first has a yetzer hara persuading him to commit sins; however, he overcomes it and does not heed it. This type must battle constantly and requires much protection, lest he let his guard down for even a second; because the yetzer can appear suddenly to trap him, chas v shalom. The second, however, is on a higher level. He has subdued the yetzer and has transformed it into a positive force, as well; he has transformed the material aspect into a desirable form, as well. This type cannot come to sin under any circumstances, since his heart is devoted entirely to our Father in Heaven just like Avraham Avinu, a h, was, as attested to by the passuk: And You found his heart (completely) loyal to You. With this understanding, the Imrei Yosef explains the Divrei לא יהיה לך בכיסך אבן ואבן גדולה passuk: Chaim s interpretation of the You should not have within the chambers of the heart two.וקטנה stones namely the yetzer tov and the yetzer hara and view the yetzer tov as the larger stone and the yetzer hara as the smaller stone. Rather: שלמה וצדק יהיה לך you אבן should transform even the yetzer hara into a yetzer hatov, just as Avraham Avinu did. He served Hashem with a single, undivided heart. Adam HaRishon Struck Two Stones Together Alluding to the War between the Yetzer Tov and the Yetzer HaRa This enlightens us as to why HKB H imbued Adam HaRishon with heavenly knowledge on Motzaei Shabbas--prompting him to produce fire by striking two stones together. First, however, it behooves us to explain why Adam HaRishon was suddenly overwhelmed with fear of the nachash hakadmoni, specifically on Motzaei Shabbas, when the brilliant light that shone for thirty-six hours disappeared. Seemingly, we can explain the matter based on Rashi s comment (Bereishis 2, 25): A yetzer hara had not been placed in him until he ate from the tree; then it entered his being, and he knew the difference between good and evil. This teaches us that as a consequence of the cheit Eitz HaDa at, the yetzer hara the depravity of the nachash--entered his being. Now, we know from the Gemara (Beiszah 16a) that on Shabbas Kodesh a Jew possesses a neshamah yiteirah an additional neshamah. As a result, his spiritual side is enhanced to the degree that the yetzer hara has very little influence on him. Therefore, while the brilliant light that was created on the first day of creation shone for Adam HaRishon, he did not sense yet that he possessed a yetzer hara, with whom he had to battle; for the power of the yetzer hara was severely diminished. On Motzaei Shabbas, however, when the brilliant light vanished, and darkness prevailed in the world, he suddenly sensed that he had a difficult battle on his hands with the yetzer hara, owing to the fact that he had been corrupted by the depravity of the nachash. Therefore, he was overwhelmed by fear of the nachash hakadmoni : Perhaps it will come to bite me. Hence, our blessed sages teach us: On Motzaei Shabbas, HKB H gave Adam HaRishon knowledge akin to heavenly knowledge; consequently, Adam gathered two stones and ground them together producing a flame. Thus, HKB H compassionately taught Adam HaRishon a valuable lesson, raising his spirits. In reality, the yetzer hara was now part of his life, due to the cheit Eitz HaDa at ; however, he must not Parshas Vayeitzei

4 despair. He should rest assured that all is not lost. He must enlist the yetzer hatov in him to combat the yetzer hara, as they state (Berachos :(5a ירגיז אדם יצר טוב על יצר הרע -- לעולם a person should constantly agitate his yetzer tov to fight against his yetzer hara. This is analogous to striking two stones together; a brilliant light is produced, demonstrating the supremacy of the light over the darkness. In the words of the Zohar hakadosh אין לך אור כאותו אור שיוצא מתוך החושך, כי כשנכפה :(184a (Tetzaveh there הסטרא is no light אחרא מתעלה הקב ה למעלה ומתכבד בכבודו like that light that emerges from the darkness; for, when the force of evil is tamed, HKB H ascends upwards, and revels in His glory. We can add a vital point. The light that is emitted when two stones are struck together representing the war between the yetzer tov and the yetzer hara is the assistance HKB H provides a Jew who combats the yetzer hara, enabling him to יצרו 30b): overcome it. In the words of the Gemara (Kiddushin -של אדם מתגבר עליו בכל יום ומבקש המיתו... ואלמלא הקב ה עוזרו אין יכול לו - a person s yetzer overwhelms him daily and intends to kill him... and if HKB H did not help him, he would be unable to withstand it. This then is the light that is produced by the striking together of two stones; it is the holy light that drives away the darkness of the yetzer hara. We Recite a Berachah over the Fire on Motzaei Shabbas to Encourage Us in the War against the Yetzer Based on what we have learned, we can begin to appreciate the profundity of our blessed sages institution. We recite a berachah over the fire on Motzaei Shabbas, as the Yerushalmi explains: Because that is when it was discovered. Additionally, we have learned in the Gemara (Pesachim 103b): the preferred method of -- אבוקה להבדלה מצוה מן המובחר performing the mitzvah of Havdalah is with a torch. The ונר שיש Aggudah: Rama (O.C. 298, 1) writes in the name of the a לו candle containing at least two שתי פתילות מיקרי אבוקה wicks is considered a torch. We must endeavor to explain why we recite the berachah specifically over a fire containing at least two wicks. We will begin by introducing the words of the Tur (O.C. 290), אמרה תורה לפני הקב ה, רבונו של עולם כשיכנסו Midrash: citing the ישראל לארץ, זה רץ לכרמו וזה רץ לשדהו ואני מה תהא עלי, אמר לה, יש לי זוג Here שאני מזווג לך ושבת שמו, שהם בטלים ממלאכתם ויכולין לעסוק בך. the Torah voices her concerns before HKB H that when Yisrael enter the land and are occupied with their fields and vineyards, she will be overlooked. HKB H replies that Shabbas will be her mate. For, on Shabbas, Yisrael abandon their work and are free to engage in Torah study. He makes it quite clear that it is our obligation to illuminate the Shabbas with the light of Torah. Now, we have learned in the Gemara (Kiddushin 30b) that בני בראתי יצר הרע ובראתי לו תורה תבלין, ואם Yisrael: HKB H said to My --אתם son, I have created עוסקים בתורה אין אתם נמסרים בידו the yetzer hara, and I have created Torah as its antidote. If you engage in Torah-study, you will not be delivered into its hand. Thus, it turns out that on Shabbas Kodesh, which is dedicated to Torah-study, the yetzer hara has very little power, because the Torah counteracts it. On Motzaei Shabbas, however, the six weekdays begin and man is occupied with his work. Consequently, there is reason to fear that the yetzer hara will rise up in full force to entrap mankind. Therefore, our blessed sages wisely implemented the. בורא מאורי האש Shabbas: berachah over the fire on Motzaei It serves as a reminder that the fire was first discovered on Motzaei Shabbas, when Adam HaRishon was inspired to strike two stones together. HKB H taught him that by engaging the yetzer tov to combat the yetzer hara, like two stones clashing together, a tremendous light is generated, demonstrating the supremacy of the light over the darkness. This encourages us, as well, to combat the yetzer hara throughout the six weekdays. We do so by establishing regular times to study Torah, both in the morning and the evening. By engaging the yetzer hara with the yetzer tov, a brilliant light is generated. This explains very nicely why we recite the berachah specifically over a candle containing at least two wicks. It alludes to the fire discovered by Adam HaRishon on Motzaei Shabbas, produced by striking two stones together. In similar fashion, specifically through the war waged by the yetzer tov against the yetzer hara during the six weekdays, do we succeed in unleashing the amazing light that illuminates our lives and drives away the darkness of the yetzer hara. The Two Stones that Became One Now, let us extend this idea to the quarrel that ensued among the stones that Yaakov Avinu gathered, which were ultimately transformed and amalgamated into a single stone. In Sha ar Parshas Vayeitzei

5 HaPesukim (Vayigash), the Arizal teaches us that Yaakov Avinu was a gilgul and tikun of Adam HaRishon. His source is the דהא יעקב 35b): statement in the Zohar hakadosh (Bereishis Moreover, דוגמא דאדם הראשון הוה דיעקב שופריה דאדם הראשון הוה. our blessed sages allude to this fact in the Gemara (B.M. 84a): the magnificence -- שופריה דיעקב אבינו מעין שופריה דאדם הראשון of Yaakov Avinu was a semblance of the magnificence of Adam HaRishon. Now, regarding the number of stones Yaakov placed beneath his head, we find a difference of opinions. We find the following רבנן אמרי מיעוט 11): (B.R. 68, opinion of the sages in the Midrash the אבנים Rabbis say that the minimum implied by שנים the term stones is two. In other words, according to this point of view, there were only two stones. So, when Yaakov Avinu embarked on his journey to Charan, to the house of Lavan HaRasha, to lay the foundation of the people of Yisrael, by fathering the twelve shevatim, he contemplated how to best combat the yetzer hara. Should he adopt the strategy of David HaMelech, who exterminated the yetzer, as indicated by the passuk: חלל בקרבי? ולבי Or should he adopt the strategy of his forefather Avraham, who transformed the yetzer hara into a? ומצאת את לבבו נאמן לפניך passuk: yetzer tov, as indicated by the - ויקח מאבני המקום words: This then is the implication of the -he took from the stones of HaMakom. HKB H is referred to as HaMakom the Omnipresent. We find this appellation in the Pesach Haggadah: המקום ברוך הוא. ברוך Thus, the passuk is stating that Yaakov took the two stones, namely the yetzer hatov and the yetzer hara, that HKB H had created, and he placed them beneath his head he contemplated in his mind the reason for their existence. Why did HKB H also create the yetzer hara if it serves no positive purpose? Most certainly, the objective is to follow in the footsteps of Avraham; he transformed the yetzer hara into a positive force for good, so that he could serve Hashem with both yetzers. התחילו מריבות זו את eloquently: Chazal express this point so the זו two stones, the yetzer hatov and the yetzer hara, began to quarrel with one another; אומרת עלי יניח צדיק ראשו the זאת yetzer hatov argued that the tzaddik should rest his head upon it, so that he would contemplate how to best serve Hashem with the yetzer hatov; אומרת עלי יניח, similarly וזאת the yetzer hara argued that the tzaddik should rest his head upon it, so that he would contemplate how to transform it into a force for good, so that he could serve Hashem with it, as well. HKB H immediately transformed them into a single stone, assisting Yaakov Avinu to transform the yetzer hara also into a force for good, making the two yetzers one united force. We should add that Adam HaRishon also perceived that striking two stones together alludes magnificently to the battle between the yetzer tov and the yetzer hara which also generates a tremendous light. He did not succeed, however, in transforming the yetzer hara into a force for good. Yaakov Avinu, on the other hand, the splendor and tikun of Adam HaRishon, achieved the higher level described above; he did transform the yetzer hara into a yetzer tov, as indicated by the miraculous amalgamation of the two stones into one. We can now rejoice, because this illuminates for us the והאבן הזאת אשר שמתי vow: deeper intent of Yaakov Avinu s We learned from the Zohar hakadosh.מצבה יהיה בית אלקים that with this declaration he designated the stone to be the even shetiyah, located in the Kodesh HaKodashim beneath the Aron. Let us explain. The Beis HaMikdash was built for the purpose of offering sacrifices as atonement for sins and iniquities. The Rambam expresses this fact as follows (Hilchos מצות עשה לעשות בית לה מוכן להיות מקריבים :(1 Beis HaBechirah,1 It is a positive commandment to construct a --בו הקרבנות House for God, equipped to have sacrifices offered in it. Therefore, Yaakov Avinu felt it appropriate to establish this stone as the even shetiyah in the Kodesh HaKodashim. For, this stone symbolized the transformation of the yetzer hara into a yetzer tov. Thus, when a sinner would enter the Beis HaMikdash with his korban, he would be inspired by the even shetiyah, knowing that he, too, could transform the yetzer hara into a yetzer tov and sin no more. Is Written with Two Yud s וייצר Corresponding to the Two Yetzers It is with great pleasure and satisfaction that we can now explain the connection between the two parts of Yaakov Avinu s והאבן הזאת אשר שמתי מצבה יהיה בית אלקים declares: vow. First he וכל vows: designating the stone as the even shetiyah. Then he Hashem. to אשר set aside ma aser for תתן לי עשר אעשרנו לך דרש רב 61a): Now, we have learned in the Gemara (Berachos נחמן בר רב חסדא, מאי דכתיב )בראשית ב-ז( וייצר ה אלקים את האדם בשני In the Torah s יודי ן, שני יצרים ברא הקב ה אחד יצר טוב ואחד יצר הרע. description of the creation of man, the word and וייצר He Parshas Vayeitzei

6 formed is spelled with two yud s, indicating that HKB H created man with two yetzers. In other words, the two yud s allude to the yetzer tov and the yetzer hara. Furthermore, we are familiar with the elucidation in the Mishnah (Berachos 54a) regarding the passuk in the first ואהבת את ה אלקיך בכל 5): paragraph of Krias Shema (Devarim 6, when the Torah --לבבך וגו, בכל לבבך בשני יצריך ביצר טוב וביצר הרע commands us to love Hashem with all of our hearts, it means with both yetzers, the yetzer hatov and the yetzer hara. In other words, when we occupy ourselves with worldly matters, we must do so solely for the sake of Hashem. ; עשר -- ten Now, the numerical value of the letter yud is hence, the two yud s in the word וייצ ר allude to two times וכל אשר תתן לי vow: This then is the meaning of Yaakov s. עשר Whatever You, HKB H, give me in this world, I.עשר אעשרנו לך will keep in mind the two yud s of,וייצ ר corresponding to the yetzer hatov and the yetzer hara. Thus, I will always endeavor to serve Hashem with both yetzers, even in matters pertaining to Olam HaZeh. We can now appreciate the magnificent connection between אם יהיה אלקים עמדי ושמרני vow: the two parts of Yaakov Avinu s בדרך הזה אשר אנכי הולך ונתן לי לחם לאכול ובגד ללבוש, ושבתי בשלום אל בית אבי והיה ה לי לאלקים, והאבן הזאת אשר שמתי מצבה יהיה בית אלקים. Regarding the two stones corresponding to the yetzer hatov and the yetzer hara that quarreled with one another and were miraculously transformed into a single stone, I designate that stone to be the even shetiyah in the Beis HaMikdash. Thus, every sinner that enters the Beis HaMikdash will be empowered to transform his yetzer hara into a yetzer tov. Then he continues: אשר תתן לי עשר אעשרנו לך. וכל Yaakov Avinu vows that all possessions and wealth that Hashem gives him in Olam HaZeh, will be dedicated to serve Hashem with the two yud s namely the two yetzers with which HKB H created man. This coincides fantastically with the earlier designation of the even shetiyah the two stones that had been transformed miraculously into one. Both reflect the desire and intent to serve Hashem with both yetzers. Donated by Family Madeb for the Refuah Shelimah of Lea bat Virgini To receive the mamarim by mamarim@shvileipinchas.com Parshas Vayeitzei