Parashat Vayishlach
The rows of animals represent the gifts that Yaakov prepared for Eisav. The numbers here have no significance. All animals that are mentioned are represented, and are in order, but not both male and female, as the p'sukim indicate. The bow can represent the gifts to Eisav, and can also be a play on words to the word spelled the same but pronounced rhyming with how now brown cow. It refers to the excessive bowing to Eisav by Yaakov and family. The little urns/flasks/whatever stand for that which Yaakov went alone to retrieve. The SOLD over the FOR SALE sign refers to Yaakov's purchase of land in the Shh'chem area for 100 K'SITA. Ironic, is it not, that the two areas in Israel that were actually purchased, for money - Hebron and Sh'chem, were among the first to be "given" into alien hands, against the wishes of the original owners, most of their heirs, and Avinu She'ba'shamayim. Then there is the tree in the lower right corner. There are tears falling from it over the grave of Devora, the nursemaid of Rivka. The tree was called ALON BACHUT, the crying tree. A Weeping Willow, perhaps? The bee (between the loaf of bread and the sword) is also a reference to D'vora. In line with the comments on the significance of names and the significance of the lack of a name (in Eliezer's case, Parshat Chayei Sara), it is interesting that when Rivka was sent with Eliezer to Yizchak, D'vora is only referred to as MEINEKET.When she dies and is buried, she is identified by name. In fact, another question is, why does the Torah tells us about her dying? Could it be to tell us really that Rivka died, without saying so directly? The sword is Eisav's "way of life", and Shimon and Levi's in this sedra. The carriage is for Binyamin. The bread is BET LECHEM. [SDT] The Gemara teaches us that one may not put himself into a dangerous situation, relying on a miracle to save him. (a) He might not merit a miracle; and (b) if he is saved miraculously, his credit with G-d, so to speak, can be diminished. This we learn from Yaakov Avinu who said: KATONTI MIKOL HACHASADIM..., he fearedthat his credit was being used up, because he was being saved in different situations. To put it differently, let's say there is a difference in G-d's help when a person crosses the street with his eyes closed, compared with his looking both ways, crossing at the green, on the zebra stripes, when there is no traffic. Even then, something bad can happen to the person, something beyond one's control and caution.It's all in G-d's hands. But to be spared the murderous attack of Eisav's son Elifaz, let's say, requires more SIYATA D'SHMAYA (heaven's help) - maybe more than we merit. G-d is an OZER (helper), MOSHIYA (redeemer), and MAGEN (protector), as we proclaim thrice daily in the Amida. When G-d helps us as we help ourselves it "costs" less merit than if He saves us from a dangerous situation that we ourselves are powerless to do anything about. Maybe. [The ParshaPix Index][The Vayishlach Homepage]
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