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שיעורים לפי נושאים
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דבר תורה לפרשת ויצא- יעקב והאבנים בחייו

אחת הנקודות שחוזרות בחייו של יעקב היא האבנים.

יעקב מגיע ל'מקום' ולוקח מאבני ה'מקום'. לאחר מכן, כשהוא קם, "ויקח את האבן אשר שם מראשותיו, וישם אותה מצבה ויצוק שמן על ראשה".

מיד לאחר מכן יעקב נודר נדר שאם ישוב בשלום אל בית אביו אזי ה' יהיה לו לאלוקים "והאבן הזאת אשר שמתי מצבה יהיה בית אלוקים".

כשיעקב מגיע לבאר בחרן, ממנה משקים את העדרים, ישנה שם "והאבן גדולה על פי הבאר. ונאספו שמה כל העדרים וגללו את האבן מעל פי הבאר והישקו את הצאן והשיבו את האבן על פי הבאר למקומה". וכאשר יעקב רואה את רחל מגיעה עם הצאן- "ויגל את האבן מעל פי הבאר".

22 שנים אחר כך, כאשר לבן רודף אחרי יעקב ומשיגו, והם באים בדין ודברים, מציע לבן "ועתה לכה נכרתה ברית אני ואתה והיה לעד ביני ובינך". בתגובה יעקב מיד לוקח אבן: "ויקח יעקב אבן וירימה מצבה. ויאמר יעקב לאחיו לקטו אבנים. ויקחו אבנים ויעשו גל, ויאכלו שם על הגל". כלומר, לבן מציע ליעקב ברית, ויעקב שם אבן, ולא מסתפק בכך אלא קורא לכל בניו ואומר גם להם לקחת אבנים.

וננסה היום להבין מדוע האבנים מקבלות מקום משמעותי כל כך בחייו של יעקב אבינו– עד כי הוא מכונה "אבן ישראל" (בראשית מט, כד)?

כפי שהבאנו שבוע שעבר, חז"ל אומרים שאברהם אבינו קרא לקב"ה 'הר', יצחק אבינו קראו 'שדה', ויעקב אבינו קראו 'בית'. ניתן ללמוד מכאן כי אצל אברהם ויצחק הגילוי האלוקי לא נכנס לתוככי המציאות ותוככי החיים. (זו גם כנראה הסיבה שהם לא מצליחים להעמיד את בית ישראל, שכן יש חלקים במציאות שעדיין לא מסוגלים לקבל עול מלכות שמים, להופיע את הגילוי האלוקי. לכן ישמעאל ועשו, חלק מזרעם, לא שייכים לגילוי דבר ה' באופן המרכזי. וכלשון חז"ל: "נמצא בזרעם פסול"). לעומת זאת יעקב אבינו מצליח לגלות את השכינה בכל רבדי המציאות, עד האבנים שמייצגות את הכוח הנמוך ביותר בטבע, את הכוח הדומם. אפילו אבנים סופגות קדושה, ולא רק שאינן מפריעות לגילוי האלוקי אלא להיפך, הן מצטרפות אליו.

מהמקום הזה יכול יעקב אבינו להיות "אבן ישראל"- היסוד והתשתית עליה בנויים כל ישראל: כל י"ב השבטים, כל שישים ריבוא נשמות ישראל המייצגות את כל הכוחות כולם. זו אולי גם הסיבה שחז"ל אומרים שיעקב זוכה לנחלה ללא מיצרים. כלומר, הוא זוכה לקדש את כל המציאות.

זה החידוש המיוחד של יעקב, ולכן בראשית דרכו הוא מעמיד אבן ואומר ש"זה בית אלוקים וזה שער השמים", שגם מתוך האבן תתגלה הקדושה האלוקית. ואז הוא ממשיך לצעוד ומגיע לבאר המכילה מים חיים וחיוניות (וכידוע בהרבה מקומות "אין מים אלא תורה"). אלא שישנה בעיה- יש אבן גדולה על פי הבאר. ויותר מכך, התורה מדייקת "והאבן"- כלומר, יש כאן אבן ידועה, אותה האבן שתמיד חוסמת מלפגוש את המציאות הרוחנית, מלפגוש את הגילוי האלוקי, ולכן היא מצריכה מאמצים כבירים על מנת להצליח להגיע למים החיים. אך יעקב מוריד את האבן בקלילות, ובכך מגלה שאין כאן באמת חסימה, ושגם האבן היא חלק מהגילוי האלוקי.

כך גם כאשר לבן רוצה לכרות עם יעקב ברית, יעקב רוצה להדגיש ללבן שאין כאן כריתת ברית בין איש רוח לאיש חומר, שאין חלוקה בין העולם הזה לעולם הבא. יעקב מדגיש שהוא שייך לכל, ולכן הוא שם אבן, ואומר לכל שבטי י-ה לאסוף אבנים, להראות שהמציאות כולה שייכת לגילוי דבר ה'.

בימים אלה אנו מתמודדים שוב עם סוגיית יישוב הארץ, הסוגיה המרכזית שמלווה אותנו במאה השנים האחרונות, שהיא סוגיית הגילוי האלוקי באבנים, בסלעים ובאדמה. אנו יודעים שהסלעים והאבנים של ארץ ישראל הם באמת שער השמים, ולכן מכירים בקדושת כל רגב וסלע בה.

יהי רצון שנזכה לקדש את המציאות כולה, כפי שמביא ה'מסילת ישרים':

"כי העולם נברא לשימוש האדם. אמנם הנה הוא עומד בשיקול גדול, כי אם האדם נמשך אחר העולם ומתרחק מבוראו, הינה הוא מתקלקל ומקלקל העולם עמו. ואם הוא שולט בעצמו ונדבק בבוראו ומשתמש מן העולם רק להיות לו לסיוע לעבודת בוראו, הוא מתעלה והעולם עצמו מתעלה עמו. כי הנה עילוי גדול הוא לבריות כולם בהיותם משמשי האדם השלם המקודש בקדושתו יתברך… ובעניין אבני המקום שלקח יעקב אבינו ושם מראשותיו אמרו: 'אמר רבי יצחק: מלמד שנתקבצו כולן למקום אחד והיתה כל אחת אומרת: עלי יניח צדיק ראשו".

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