In the beginning of this week’s parsha, Yaakov Avinu leaves home on his way to Charan to find a wife. The Torah teaches us that after leaving home, “He encountered the place and spent the night there…” After spending the night there, he arose early in the morning, took the stone he had placed around his head and set it up as a monument. He then poured oil on top of it and named the place Beis-Eil.
In explaining these verses, Rashi cites three excerpts from the Talmud that come together in an interesting story.
The Talmud in M’seches Berachos 26B derives from these p’sukim in Parshas Vayeitzei that Yaakov Avinu established the evening prayer of Maariv. “Vayifga, he encountered” is a language which is sometimes used to refer to prayer, to “encounter Hashem.” When Yaakov Avinu arrived in Beis-Eil before retiring for the night, he encountered Hashem and davened Maariv.
The Talmud in M’seches Chulin 91B says that Yaakov Avinu actually arrived in Charan then doubled back to return to Beis-Eil. Upon arriving in Charan he said, “Is it possible that I passed by the place (Mt. Moriah, the future sight for the Bais HaMikdash) where my fathers prayed and I did not offer a prayer?!” Immediately, Yaakov decided to turn back. Hashem performed a miracle and shortened his trip by moving Mt. Moriah to Beis-Eil to greet Yaakov there. This is what is meant by “Vayifga bamakom, he encountered the place”; the place itself encountered him.
The Talmud in M’seches Pesachim 88A cites Rabbi Eliezer who expounds on a pasuk in Isaiah (2:3), “Go, and we shall ascend to the mountain of Hashem to the house (bais) of the G-d of Yaakov.” (Is Hashem) the G-d of Yaakov and not the G-d of Avraham and Yitzchak? (The verse specifically mentions Yaakov to allude to the fact that the Temple will ultimately be described in the same way that Yaakov referred to it.) Rather, not like Avraham, that it is written by him as mountain, as it is stated: “As it is said on this day: On the mount where Hashem is seen” (Bereishis 22:14). And not like Yitzchak, that it is written by him as field, as it is stated: “And Yitzchak went out to meditate in the field” (Bereishis 24:63). Rather, like Yaakov, who called it house, as it is stated: “And he called the name of that place Beis-Eil” (house of G-d). (Bereishis 28:19)
I heard the following story from Rabbi Tzvi Einstater, one of the Rebbeim of Ner Israel in Baltimore. Rabbi Elchanan Wasserman zt”l once visited the Gerrer Rebbe zt”l. Among the many Torah topics they discussed, Reb Elchanan asked the Rebbe about the Rashi in the beginning of parshas Va’eschanan that states that Moshe davened 515 prayers which is the numerical value of the word “va’eschanan”. Reb Elchanan was curious as to whether the Rebbe had an understanding of the significance of the number 515. The Rebbe’s face lit up, and he shared with Reb Elchanan the following idea based on the Zohar: The Zohar states that Hashem builds the Bais HaMikdash shel ma’alah, the Holy Temple in Heaven, using the word, “machaneh”. Hashem Himself erected the first wall, then subsequently the forefathers erected the remaining three, and Moshe put on the roof. This construction was done through their prayers. The numerical value of the word “machaneh” = 103. Avraham erected the second wall with his prayer on the “mountain”; “har” has a numerical value of 206 (205 + 1), which is machaneh x 2. Yitzchak erected the third wall with his prayer in the “field”; “sadeh” has a numerical value of 309, machaneh x 3. Yaakov erected the fourth wall with his prayer at Beis-Eil; “bayis” has a numerical value of 412, machaneh x 4. Finally, Moshe erected the roof with his 515 prayers, machaneh x 5!
Reb Elchanan sat listening and was unresponsive as the Rebbe concluded. The Rebbe asked Reb Elchanan what he thought of this brilliant explanation. Reb Elchanan responded that he was not trained to be impressed by this style of Torah.
There are several different lessons we can learn from this story. One such lesson relates to our recent experiences. Avraham, Yitzchak, and Yaakov established the three prayers we recite every day, Shacharis, Mincha, and Maariv. Clearly, there is deep and mystical significance to the specific locations our forefathers chose for their tefillos- Avraham the mountain, Yitzchak the field, and Yaakov the house.
It is interesting to contemplate that over the course of the pandemic we have moved our Shacharis, Mincha, and Maariv prayers from place to place. Davening at home, during lockdown, reminiscent of the “bayis” of Yaakov’s prayer. Davening in the field, during the outdoor minyan phase, just as Yitzchak davened in the field. Returning to shul, our Mikdash M’at, our miniature version of the Holy Temple, that stood on the Temple mount the location that Avraham chose for his prayer.
There are many things we have yet to learn about the coronavirus pandemic. Perhaps, one of the things we will later learn is the significance of praying in all our many different locations and settings. May our prayers join those of Avraham, Yitzchak, Yaakov, and Moshe Rabbeinu and complete the process to bring the final redemption.