Parsha # 7: "V'Yeitzei / And He Departed"
Breisheet / Genesis 28:10 - 32:3
Edition: 14k29
“Heaven’s Gate”
Greetings Sojourners, Friends, Guests and Other Readers! Welcome!
In last week’s study of Ya’acov and Esav, I ended with a comment that Ya’acov has been subjected to extensive “bad press” over the centuries. This is particularly true during the last few decades. Casual readers and diligent students of Torah alike have referred to him as the usurper of his brother’s birth right and blessing, etc. Before I move forward with this week’s reflection, let me respond to some recent comments.
We only see Ya’acov as a deceiver and usurper if we look at what took place from a human point of view. As I endeavoured to point out in last week’s article, we need to see the Hand of Elohim in all of the events between the two brothers. Ya’acov knew, based on what Rivkah (and possibly Shem and Eber) had shared with him, that the birth right was actually his. He was the one more deserving based, not on actual birth order, but on character.
If it is true that, as the sages have declared, Ya’acov was conceived first, then – in fact – it is Esav who is the usurper, stealing the birth order, and thus birth right from Ya’acov, who was blessed by Elohim while still in the womb. This accounts for Ya’acov grasping the heel of Esav, trying to hold him back from an untimely “arrival”. Furthermore, in the end, Yitzchak realizes that he has been duped from the beginning by the trickery of the evil Esav, and it is revealed to Yitzchak, at the time of the blessings being given, that Ya’acov is indeed, the proper one to be blessed with Avraham’s mission, etc. So it is not Ya’acov who we should be viewing as guilty of deception, but rather we should hold with the plan of Adonai which, in the end, wins out.
All of that not withstanding, however, Ya’acov’s life continues to be one of harassment and turned tables, as we begin to see in this week’s Parsha, and in the ensuing stories of this humble servant of God, right up to the end of the book of Breisheet.
In Parsha “Toldot”, we see that Ya’acov leaves the encampment of his mother and father, extensively to go to Paddan Aram. Note that, as I stated above, Yitzchak, in the final verses of the passage, (having come to his senses about Esav) bestows a genuine blessing on his younger son, and so Ya’acov departs “with the blessing of his father”. Esav on the other hand, out of jealousy and contempt, adds more evil behaviour to his already long list of disrespectful acts by intentionally marrying a daughter of Ishmael, simply to spite his father.
Parsha V’Yeitzei, this week’s segment of Scripture, begins by relating what seems to be the first few days of Ya’acov’s journey. However, according to the teaching of the sages (esp’ly R. Ya’acov Kamenetsky), there appears to be a 14 year gap of unaccounted-for activity. The “gap” is arrived at by the sages through the reasoned study of the passage of time, based on ages and other information found in scripture. In their reasoning, they teach us that Ya’acov spent this time continuing to study under his former tutors Shem and Eber, though not (it would seem) in the encampment of his father. Allow me to unpack this a little bit through (hopefully inspired) imagination.
Yitzchak’s encampment was located at “Beer Sheva” (Well of Seven or Well of an Oath) in the northern “Negev”. Because it was around a well, perhaps even an oasis, there must have been other camps nearby. This sort of “living area” often gets referred to as a ‘city’ in Scripture. (Though not at all like what we might understand based on this term, we can safely assume that it was a large area of habitation. When Ya’acov left his parent’s camp, he knew he wasn’t ready to go out into the world. As one commentator has said: “[Ya’acov spent] the first sixty-three years of his life… [studying] Torah with his father, in an atmosphere insulated from the corruption of Kena’an. Now he would be living in Haran, among people who were Lavan’s comrades in dishonesty. To survive spiritually in such an environment, [Ya’acov] needed the Torah of Shem and Eber, for…” they were accustomed to deceit, treachery and disrepute, and could prepare Ya’acov to survive such an atmosphere. [Shem had lived amongst the generation of the Flood, while Eber had survived the generation of the builders of the tower of Babel. Ed’s note] Thus we can safely assume that Ya’acov, as part of his “self-imposed exile” from his parents and family, went to a remote part of the ‘city’ to continue his education with the help of his former Torah teachers.
Now we pick up the story as Ya’acov continues the journey begun 14 years earlier, as he sets out for Paddan Aram. As he travels, heading north from Beer Sheva, he comes to another settlement called Luz (vs 19), but in the opening verse simply referred to as a “certain place”. He does not enter the ‘city’, but overnights on a hilltop at the edge of town, as it were. [See below as well for more information].
We are told that he sets up stones [or a stone] for a pillow and sleeps. During the night, Ya’acov dreams. The dream is described thus: “And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of God were ascending and descending on it. And behold! HaShem was standing over him.” Generally speaking, when “Behold” is used in Scripture, it means ‘pay attention to the next phrase [or so] because it is important, what follows is significant. In this description of the dream, we encounter the term three times in almost staccato form. This then indicates that the dream of Ya’acov is significant.
In the dream, Elohim speaks to Ya’acov and affirms the covenant He made with Avraham and which is now passed on to Ya’acov. Adonai introduces Himself as the God of Avraham and Yitzchak, Ya’acov’s Grandfather and father. Is it significant that Ya’acov is not mentioned? Perhaps, especially in terms of what follows. HaShem points out that the land on which Ya’acov sleeps is set apart – that He will give it to him and to his descendants. This is an echo of what was said to Avraham. He then tells Ya’acov that his descendants will be innumerable and that they will spread out, [to me the inference is world-wide, but it may only refer to the land visible from the hilltop.] Elohim also tells Ya’acov that all the world will be blessed through his offspring, again echoing His promise to Avraham. Then the promises become more immediate and personal. “I Am with you; I will guard you... and I will return you to this soil… I will not forsake you…”
The significance of Ya’acov’s dream is great. Unfortunately, as with most dreams, it is also open to interpretation by many as its meaning is not directly related in Scripture. Certainly here, the dream is the means of Adonai reaching out to Ya’acov and presenting the prophetic outline of what lies ahead for Ya’acov if he remains united with Adonai. Just as certainly, the dream supplies some indication of what lies ahead for the Jewish people as they will, in the future, form a nation and connect with God, thus putting into action as it were, the Master plan of God. Some of the interpretations of the dreams are here gathered. Understand that there are more than these, but these noted words seem to summarize the overall nature of the suggestions put forth over the years.
In last week’s study of Ya’acov and Esav, I ended with a comment that Ya’acov has been subjected to extensive “bad press” over the centuries. This is particularly true during the last few decades. Casual readers and diligent students of Torah alike have referred to him as the usurper of his brother’s birth right and blessing, etc. Before I move forward with this week’s reflection, let me respond to some recent comments.
We only see Ya’acov as a deceiver and usurper if we look at what took place from a human point of view. As I endeavoured to point out in last week’s article, we need to see the Hand of Elohim in all of the events between the two brothers. Ya’acov knew, based on what Rivkah (and possibly Shem and Eber) had shared with him, that the birth right was actually his. He was the one more deserving based, not on actual birth order, but on character.
If it is true that, as the sages have declared, Ya’acov was conceived first, then – in fact – it is Esav who is the usurper, stealing the birth order, and thus birth right from Ya’acov, who was blessed by Elohim while still in the womb. This accounts for Ya’acov grasping the heel of Esav, trying to hold him back from an untimely “arrival”. Furthermore, in the end, Yitzchak realizes that he has been duped from the beginning by the trickery of the evil Esav, and it is revealed to Yitzchak, at the time of the blessings being given, that Ya’acov is indeed, the proper one to be blessed with Avraham’s mission, etc. So it is not Ya’acov who we should be viewing as guilty of deception, but rather we should hold with the plan of Adonai which, in the end, wins out.
All of that not withstanding, however, Ya’acov’s life continues to be one of harassment and turned tables, as we begin to see in this week’s Parsha, and in the ensuing stories of this humble servant of God, right up to the end of the book of Breisheet.
In Parsha “Toldot”, we see that Ya’acov leaves the encampment of his mother and father, extensively to go to Paddan Aram. Note that, as I stated above, Yitzchak, in the final verses of the passage, (having come to his senses about Esav) bestows a genuine blessing on his younger son, and so Ya’acov departs “with the blessing of his father”. Esav on the other hand, out of jealousy and contempt, adds more evil behaviour to his already long list of disrespectful acts by intentionally marrying a daughter of Ishmael, simply to spite his father.
Parsha V’Yeitzei, this week’s segment of Scripture, begins by relating what seems to be the first few days of Ya’acov’s journey. However, according to the teaching of the sages (esp’ly R. Ya’acov Kamenetsky), there appears to be a 14 year gap of unaccounted-for activity. The “gap” is arrived at by the sages through the reasoned study of the passage of time, based on ages and other information found in scripture. In their reasoning, they teach us that Ya’acov spent this time continuing to study under his former tutors Shem and Eber, though not (it would seem) in the encampment of his father. Allow me to unpack this a little bit through (hopefully inspired) imagination.
Yitzchak’s encampment was located at “Beer Sheva” (Well of Seven or Well of an Oath) in the northern “Negev”. Because it was around a well, perhaps even an oasis, there must have been other camps nearby. This sort of “living area” often gets referred to as a ‘city’ in Scripture. (Though not at all like what we might understand based on this term, we can safely assume that it was a large area of habitation. When Ya’acov left his parent’s camp, he knew he wasn’t ready to go out into the world. As one commentator has said: “[Ya’acov spent] the first sixty-three years of his life… [studying] Torah with his father, in an atmosphere insulated from the corruption of Kena’an. Now he would be living in Haran, among people who were Lavan’s comrades in dishonesty. To survive spiritually in such an environment, [Ya’acov] needed the Torah of Shem and Eber, for…” they were accustomed to deceit, treachery and disrepute, and could prepare Ya’acov to survive such an atmosphere. [Shem had lived amongst the generation of the Flood, while Eber had survived the generation of the builders of the tower of Babel. Ed’s note] Thus we can safely assume that Ya’acov, as part of his “self-imposed exile” from his parents and family, went to a remote part of the ‘city’ to continue his education with the help of his former Torah teachers.
Now we pick up the story as Ya’acov continues the journey begun 14 years earlier, as he sets out for Paddan Aram. As he travels, heading north from Beer Sheva, he comes to another settlement called Luz (vs 19), but in the opening verse simply referred to as a “certain place”. He does not enter the ‘city’, but overnights on a hilltop at the edge of town, as it were. [See below as well for more information].
We are told that he sets up stones [or a stone] for a pillow and sleeps. During the night, Ya’acov dreams. The dream is described thus: “And he dreamt, and behold! A ladder was set earthward and its top reached heavenward; and behold! Angels of God were ascending and descending on it. And behold! HaShem was standing over him.” Generally speaking, when “Behold” is used in Scripture, it means ‘pay attention to the next phrase [or so] because it is important, what follows is significant. In this description of the dream, we encounter the term three times in almost staccato form. This then indicates that the dream of Ya’acov is significant.
In the dream, Elohim speaks to Ya’acov and affirms the covenant He made with Avraham and which is now passed on to Ya’acov. Adonai introduces Himself as the God of Avraham and Yitzchak, Ya’acov’s Grandfather and father. Is it significant that Ya’acov is not mentioned? Perhaps, especially in terms of what follows. HaShem points out that the land on which Ya’acov sleeps is set apart – that He will give it to him and to his descendants. This is an echo of what was said to Avraham. He then tells Ya’acov that his descendants will be innumerable and that they will spread out, [to me the inference is world-wide, but it may only refer to the land visible from the hilltop.] Elohim also tells Ya’acov that all the world will be blessed through his offspring, again echoing His promise to Avraham. Then the promises become more immediate and personal. “I Am with you; I will guard you... and I will return you to this soil… I will not forsake you…”
The significance of Ya’acov’s dream is great. Unfortunately, as with most dreams, it is also open to interpretation by many as its meaning is not directly related in Scripture. Certainly here, the dream is the means of Adonai reaching out to Ya’acov and presenting the prophetic outline of what lies ahead for Ya’acov if he remains united with Adonai. Just as certainly, the dream supplies some indication of what lies ahead for the Jewish people as they will, in the future, form a nation and connect with God, thus putting into action as it were, the Master plan of God. Some of the interpretations of the dreams are here gathered. Understand that there are more than these, but these noted words seem to summarize the overall nature of the suggestions put forth over the years.
- The Ladder is indicative of Mount Sinai, where Elohim will eventually give the Law to the descendants of Ya’acov. The Angels represent Moshé and Aharon, who will be the “messengers of the Law to the people. God’s presence at the top of the ladder will be fulfilled as Elohim comes to the top of Sinai to ‘write’ His Law on the stone tablets. In the end, the Ladder will then represent the Torah / Law which will become the Bridge between Heaven and Earth. [compare with #6 below]
- In a sense of forewarning, God is indicating that the land of Yisrael will be governed by four other nations during its development. These nations, represented by the Angels, will ascend, that is grow stronger; and then weaken or descend. The number of rungs they climb indicate the length of their ‘oversight’ – the first is Babylon, whose Angel climbs up 70 rungs before descending. The Second, Media, (the Medes) climbs 52 rungs. Greece’s Angel climbs 130 rungs, representing the 130 years of dominion under that nation, and finally, the Angel of Edom/Esav kept climbing indefinitely, indicating that the threat apportioned by Ya’acov’s brother’s descendants will also be unlimited. Edom did indeed become a threat to “Eretz Yisrael” by not allowing the exiled nation to cross through their lands, by finishing off what Rome started following the fall of Jerusalem and the destruction of the Temple in 70 CE, and they still threaten the existence of The Land today, battling over whose land it actually is. [The fault with this interpretation is that it entirely misses the nation of Rome, which had a significant role in Israel’s history as foreign rulers.]
- Ya’acov, in his dream, is shown that the Angels that have protected him these 77 years within the Land, are now being spelled off by other (lesser) Angels who will accompany him outside the borders of the Promised Land (to, and in, Paddan Aram). When he returns, also assured by the dream and the words of Elohim, these surrogate guards will then be replaced by the original Guardians, thus keeping him safe throughout his life. Of course, these guardian Angels are unseen by the naked, and awake, eyes of other humans.
- The Angels, who are the messengers of Elohim to humanity, are constantly going back to the throne room of God for further instruction / messages and then returning to earth to deliver those messages or to continue according to the directions they have received. However, Ya’acov and the future nation of Yisrael are unique, in that they are under the direct guardianship and direction of Elohim Himself, thus accounting for His presence atop the ladder.
This following view may be accounted for somewhere in the myriad of interpretations gathered over the centuries, but another possibility comes to my mind. As we will see, Ya’acov awakes from his dream and declares that this place where he has slept is inhabited by Elohim and the Holy Angels of God. Though earlier unseen by him in his ‘conscious’ state. He declares that this place is “The abode of God” and so he gathers up the ‘stone’ on which he has rested his head, pours oil on it and names the particular place “Beth El” – “The House of God”. He also proclaims the place to be the “Gate of the Heavens”
Spoiler Alert – our Jewish Readers may prefer to skip this paragraph
The last sentence of our segment being studied this week comes from the first verse of Chapter 29 in which two hints of what follows are supplied. First we read, “So Jacob lifted his feet, and went....”; straight forward in and of itself, but also a phrase that indicates that his anxiety is no longer upon him. From here, his journey would be light, with no inner concerns weighing him down, Just as his feet were ‘lifted’ – so was his heart. The second half of the sentence states: “…and went toward the land of the easterners.” This description is tantamount to describing the family as ruffians and ner-do-wells. In Scripture that which lies “to the east” is often associated with evil and discontent. While it is true and fitting to put the expression this way, in that Avraham’s family did originally live “to the east of “
‘Eretz Yisrael’”, in the land of the Chaldeans, it is noted that they now lived north of “The Land”. To see the “double entendre” of this phrase, return to Breisheet 4:16 in which Kayin (Cain) is banished from the land. We read, “Kayin left the presence of HaShem and settled in the land of Nod, east of Eden.” The commentary points out first that: “Nod is a place of wandering,” indicating that Kayin would find no rest there, and second that “the eastern region always forms a place of refuge for murderers, for [as in] the cities of refuge that Moshé later set aside were also to the east of “Eretz” [in] the place of sunrise.” [see Deut. 4:41]
And for Us:
In our own lives, we are often separated from our family. It may be by choice, it may be the result of family dysfunction, or simply because of employment or new opportunities. It may be due to a myriad of other reasons as well. When we, as people of God, as believers, seek out something new for ourselves, sometimes the road is difficult to face. As a result we, like Ya’acov, go part way into the journey, but lag behind for a while, facing the inevitable, trying to prepare ourselves for what we think may lie ahead. We do everything in our power to put things in order as we see fit. But at some point we must put our trust in God’s presence and faithfulness and take that first step. Ya’acov was unsure about the future. God came to him in his dream and offered assurance that he (Ya’acov) was within the will of God, and remained under His protection and grace-filled guidance.
In the same way, we must always strive to remain within the Will of God in what we do. It behooves us to seek out God’s desire for us in any new venture, but if that affirmation is given, we can be assured that the journey ahead, however long, however challenging, will be much lighter, much more providential than it would be without Elohim with us.
The good news in all of this, which we will see in further studies, is that God does remain with Ya’acov, and the promises made through this amazing dream encounter all come to fruition, and, in the end, Ya’acov does prosper in all things.
Shavua Tov!! - Have a Great Week!!
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- For many years there has been controversy over the precise location of the site in question. Most modern scholars affirm that the location is at the present site of ‘Bethel’ a few miles north of Yerushalayim, and about 18 miles south of Shiloh, in the territory awarded to Ephraim. There are; however, some fanciful views that this “certain place” may not have been where ‘Bethel’, the city, (formerly Luz) was located, but rather that it was atop Mount Moriah. The Stone Edition Art Scroll Chumash (SEASC) offers an unaccredited explanation / footnote about this “certain place”, saying that “This place was Mount Moriah, the site where Avraham bound Yitzchak on the altar and where the Temple would later stand.” If this is so, then Ya’acov may be interpreting the angels in the dream as the prayers of the righteous people ascending to Elohim, as they soon would ascend from the Temple; and, it follows, the answers then descending to be revealed to the prayerful Tzadikim. Also, if this were so, then the area we are discussing would correspond to the future “Holy of Holies” behind the veil in the Temple. Because the Arab population have oversight of the Temple mount today, the closest that a Jewish person can get to the “spot’, is the Kotel (Western Wall). Every day this area is filled with people offering up prayers to Adonai and, it is known even in this present age, as a holy place, “where prayers of the Righteous ascend to Elohim”. I have been to Yerushalayim twice now, and have ‘posted’ prayer notes in the crevasses of the Kotel each time. The last time, I entered a newly revealed subterranean area and left my prayer requests about 20 feet from where the Holy of Holies would have been, and – if this ‘fanciful view’ of the location of Ya’acov’s dream is accurate, I would also have been within just a few metres of where Ya’acov laid his head. [For more about the excavated tunnels at the Kotel, see “Acknowledgements” below.]
Spoiler Alert – our Jewish Readers may prefer to skip this paragraph
- In the Gospel of Yochanan the Apostle, in the section in which Y’shua is gathering his disciples, he encounters two men, one named Philip and the second, a friend of Philip’s, called Natan’el. Natan’el is a rather skeptical student of Torah, who because of something Y’shua says, declares his belief in the Messiah-ship of Y’shua. Y’shua says to him: “You believe all this just because I told you I saw you under the fig tree? I tell you that you will see greater things than that! Yes, indeed! I tell you that you will see heaven opened and the angels of God going up and coming down on the Son of Man.” (1:50-51) Thus Y’shua indicates that the ladder is actually Himself, [the Living Torah] and that (returning to the first interpretation), he will form the bridge between Heaven and Earth, and that He also will be the means of salvation and thus entry into the Heavenlies. He further indicates that those righteous prayers would, and will, be carried to Elohim, through, or by means of, Himself.
The last sentence of our segment being studied this week comes from the first verse of Chapter 29 in which two hints of what follows are supplied. First we read, “So Jacob lifted his feet, and went....”; straight forward in and of itself, but also a phrase that indicates that his anxiety is no longer upon him. From here, his journey would be light, with no inner concerns weighing him down, Just as his feet were ‘lifted’ – so was his heart. The second half of the sentence states: “…and went toward the land of the easterners.” This description is tantamount to describing the family as ruffians and ner-do-wells. In Scripture that which lies “to the east” is often associated with evil and discontent. While it is true and fitting to put the expression this way, in that Avraham’s family did originally live “to the east of “
‘Eretz Yisrael’”, in the land of the Chaldeans, it is noted that they now lived north of “The Land”. To see the “double entendre” of this phrase, return to Breisheet 4:16 in which Kayin (Cain) is banished from the land. We read, “Kayin left the presence of HaShem and settled in the land of Nod, east of Eden.” The commentary points out first that: “Nod is a place of wandering,” indicating that Kayin would find no rest there, and second that “the eastern region always forms a place of refuge for murderers, for [as in] the cities of refuge that Moshé later set aside were also to the east of “Eretz” [in] the place of sunrise.” [see Deut. 4:41]
And for Us:
In our own lives, we are often separated from our family. It may be by choice, it may be the result of family dysfunction, or simply because of employment or new opportunities. It may be due to a myriad of other reasons as well. When we, as people of God, as believers, seek out something new for ourselves, sometimes the road is difficult to face. As a result we, like Ya’acov, go part way into the journey, but lag behind for a while, facing the inevitable, trying to prepare ourselves for what we think may lie ahead. We do everything in our power to put things in order as we see fit. But at some point we must put our trust in God’s presence and faithfulness and take that first step. Ya’acov was unsure about the future. God came to him in his dream and offered assurance that he (Ya’acov) was within the will of God, and remained under His protection and grace-filled guidance.
In the same way, we must always strive to remain within the Will of God in what we do. It behooves us to seek out God’s desire for us in any new venture, but if that affirmation is given, we can be assured that the journey ahead, however long, however challenging, will be much lighter, much more providential than it would be without Elohim with us.
The good news in all of this, which we will see in further studies, is that God does remain with Ya’acov, and the promises made through this amazing dream encounter all come to fruition, and, in the end, Ya’acov does prosper in all things.
Shavua Tov!! - Have a Great Week!!
= = = ================================================== = = =
Acknowledgements
Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for general background information.
Author Unknown, http://english.thekotel.org/content.asp?id=116
Ben Artzi, Dr. Haggi, http://www.biu.ac.il/JH/Parasha/eng/vayetze/hagg.html
“Lange, Johann Peter, A Commentary on the Holy Scriptures, Joshua, Judges, Ruth, Scribner, 1872 (Page 42)” (Dealing with the naming of Luz and Bethel, Jerusalem and Mount Moriah.)
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Barker, Kenneth, General Editor, The New International Study Bible, Zondervan Corporation, Grand Rapids, Michigan, 1985
Scherman, R. Nosson; and Zlotowitz, R. Meir; Editors, Stone Edition Art Scroll Chumash, Mesorah Heritage Foundation / Mesorah Publications, Ltd., Brooklyn, New York, 2008
Stern, David, The Complete Jewish Bible, Jewish New Testament Publications Inc, Clarkville, Maryland. 1998
Zodiates, Spiros, Exec Editor, The Hebrew Greek Key Word Bible (New American Version Bible) AMG Publishers, Chattanooga, TN 1977
Wikipedia and other Internet sources for general background information.
Author Unknown, http://english.thekotel.org/content.asp?id=116
Ben Artzi, Dr. Haggi, http://www.biu.ac.il/JH/Parasha/eng/vayetze/hagg.html
“Lange, Johann Peter, A Commentary on the Holy Scriptures, Joshua, Judges, Ruth, Scribner, 1872 (Page 42)” (Dealing with the naming of Luz and Bethel, Jerusalem and Mount Moriah.)
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