Kefitzat Haderech: What's the Message of This Rare Form of Divine Intervention?

In parshat Vayetzei, we see an instance of kefitzat haderech, i.e., a miracle pursuant to which an individual is transported from one location to a geographically distant one with unnatural speed. Specifically, the first pasuk of the parsha (28:10) states: "Vayeitzei Yaakov miBe`eir Shava' vayeilekh Charana." On which the gemara in Chullin (91b) comments:

The Torah states, "And Yaakov left from Beer Sheva and went to Charan." And it states [next pasuk] "Vayifga BaMakom." When he [Yaakov] arrived in Charan he said [to himself], "Is it possible that I passed by the spot where my fathers have prayed and I did not pray?" When he gave his thought to return, the land contracted for him. Immediately, Vayifga BaMakom, he hit up against the place.

For a discussion of whether the kefitzat haderech occurred from Be'er Sheva to Charan, or from Charan to Beit El (where Yaakov slept) (as per the gemara in Chullin), see the parshablog.

The kefitzat haderech for Yaakov is one of four such miraculous kefitzot recorded in Tanach. A second occurred for Avraham when he was chasing the four kings who kidnapped Lot (see Rashi on 14:15).

Another occurred for Eliezer when he departed to Charan to find a wife for Yitzchak (see Rashi on 24:42).

Finally, we have an instance of kefitzat haderech in the time of Melech David when his generals waged war against the nation of Aram (see Midrash Tanchuma, Vayeitzei 3, which contends that the phrase in Tehillim 60:3 - "hirashta eretz patzamta - You made the land quake, you broke it" - refers to the divine assistance that Hashem rendered to David's generals when he caused an earthquake that shattered the land into pieces; these pieces were then brought closer together, thus substantially shortening the distance the generals had to travel to reach Aram).

What is the common denominator between these 4 instances of kefitzat haderech - and what is the message for us?

Careful readers will observe that two of the instances of kefitzat haderech occur in the context of shidduchim (Eliezer was going to Charan to find a wife for Yitzchak, while Yaakov was traveling to Charan to find a wife for himself), while the other two occurred in the context of battling against enemies (Avraham battling the kings, and David and his generals battling Aram).

It seems clear that these instances of kefitzat haderech are intended to remind us that in the areas of war and shidduchim, after we make the necessary hishtadlus, success depends on Hashem's assistance. In fact, commenting on chapter 60 of Tehilim (the same chapter cited above referring to kefitzat haderech, which David composed to commemorate his military victory over Aram), Meiri says that this perek Tehillim is intended to instruct mankind that all human affairs and events are directed by Hashem with a purpose.

But why highlight these two particular endeavors? Why not introduce kefitzat haderech in connection with other endeavors such as parnasa?

One might suggest that marriage is the fundamental unit of society which upholds the stability of the family. When there is peace in the home, the family unit functions as it should, and society benefits. Indeed, one might envision the ideal society as being one in which peace in every home translates into a community in which all members are fully at peace with each other.

On the other hand, when there is strife in the home, the family unit breaks down, and ultimately broken families lead to trouble in society.

So, in essence, by intervening to ensure that souls destined for each other are united, Hashem is in effect ensuring peace within the community at large.

This was also, in fact, the purpose of the wars waged by David commemorated in Tehillim 60 - not war for its own sake, but for the purpose of establishing a universal peace where all nations are united in harmony. To achieve this end it was necessary to wage war against those nations who opposed universal harmony.

In sum, Divine intervention in shidduchim and in war (waged for righteous ends) are two sides of the same coin representing a single goal: the attainment of harmony - harmony in the lives of individuals as represented by the home, and harmony in the world with all nations at peace (tragically, through our poor exercise of free will we often frustrate the outcome Hashem wants for us in these two spheres).

These thoughts might explain why Divine intervention in war and shidduchim are analogized in connection with keriyat yam suf (the splitting of sea after Israel departs Egypt). As Bnei Yisroel see the Egyptians pursuing them, Moshe reassures them, "Hashem yi'lachem lachem - Hashem shall make war for you." (Shemot 14:14). At which point, the sea splits (one might also consider this a "fifth" kefitzat haderech, for had the sea not split, then Bnei Yisroel would have had considerably more to travel to evade the Egyptians).

The gemara in Sota (2a) states that it is as difficult for Hashem to join couples in marriage as it was for Hashem to perform keriyat yam suf. One might wonder why these forms of Divine intervention are analogized, but based on the discussion above, the connection is clear. 

Although one may question whether the analogy between keriyat yam suf and shidduchim is consistent. With keriyat yam suf, the miracle was Hashem keeping the walls of water apart. With shidduchim, it would seem, the miracle is bringing two people together.

I once heard an insight that answers this question. Essentially, it is unnatural for two souls destined to unite to remain apart. They naturally gravitate towards each other like magnets seeking to connect. So what is actually difficult for Hashem is to keep the two souls apart for so long until both are ready to unite. The reason this may occur is because one or both individuals must achieve a certain level of spiritual growth before their two souls are adequately perfected for purposes of uniting. Uniting before that time would be premature, and perhaps (g-d forbid) undermine the union.

So, in fact, the analogy is apt - just as it was a suspension of the laws of nature for Hashem to keep the walls of the sea from collapsing, so too it is unnatural to keep apart two souls that are destined for each other until the ideal time for them to unite.