Introduction:
 
The beginning of this chapter concludes the final sidra of Toldot (Generations) with Yitzchak giving Yaakov yet another blessing and sending him to Laban at the request of Rivkah. The remaining portion of the chapter begins Vayeitzei (and he went out) and records Yaakov’s dream of the stairway/ladder connecting heaven and earth. This dream reveals a great deal concerning the character of God and the future Messiah. The rich symbolism in this story illuminates our understanding of Yaakov’s journey and gives us insight into the future relationship between God and Israel.
 
וַיִּקְרָ֥א יִצְחָ֛ק אֶֽל־יַעֲקֹ֖ב וַיְבָ֣רֶךְ אֹת֑וֹ וַיְצַוֵּ֙הוּ֙ וַיֹּ֣אמֶר ל֔וֹ לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן:1
2 ק֥וּם לֵךְ֙ פַּדֶּ֣נָֽה אֲרָ֔ם בֵּ֥יתָה בְתוּאֵ֖ל אֲבִ֣י אִמֶּ֑ךָ וְקַח־לְךָ֤ מִשָּׁם֙ אִשָּׁ֔ה מִבְּנ֥וֹת לָבָ֖ן אֲחִ֥י אִמֶּֽךָ׃
 
1 So Yitzchak (He laughs) called for Yaakov (Follower at the heel), blessed him, and instructed him saying, “Don’t take a wife from the daughters of Canaan (lowland).
2 Arise, go to Paddan-aram (Field of Aram, Route to Aram, Elevated rescue), to the house of B’tuel (Daughter of God, Abode of God), your mother’s father, and take for yourself a wife from there, from the daughters of Laban (White, righteousness), your mother’s brother.
 
We begin this chapter with Yitzchak reaffirming the blessing. Yaakov had been left with no other option but to trick Yitzchak into giving him the blessing of the first born, which as we have previously understood, rightfully belonged to Yaakov. Now, however, Yitzchak blesses Yaakov of his own free will, thus establishing the previous blessing and adding to it. The words of the blessing are articulated in verse 3 of this chapter.
 
The פְּשָׁט peshat, plain meaning of the text is clear: “Don’t take a wife from the daughters of idolatry. You are to go to your mother’s family to get a bride from our bloodline,” that is, the bloodline through which HaShem has chosen to perpetuate His plan of salvation for humanity.
 
“Do not intermarry with them. Do not give your daughters to their sons or take their daughters for your sons, for they will turn your children away from following me to serve other gods, and HaShem’s anger will burn against you and will quickly destroy you.”
 
–Devarim (Deuteronomy) 7:3-4
 
“Do not be unequally yoked together with unbelievers. For what common union do righteousness and wickedness share? Or what fellowship can light have with darkness?”
 
–2 Corinthians 6:14 [Author’s translation]
 
There is also a רֶמֶז remez, a hint at something more and a סוֹד sod, a mystery, present in the text. The Hebrew proper nouns used allude to a spiritual truth that acts in unity with the physical reality. The following is a reading of the text using the meanings of the various proper nouns:
 
“The joy filled One laughed, and calling for the one who followed at His heel, He blessed him, and instructed him saying, ‘Don’t take a wife from the daughters who dwell in low places. Arise, and go to the place where you will be elevated and rescued, to the house where God dwells, the house of your mother’s Father, and take for yourself a wife from there, from the daughters of righteousness, your mother’s Brother.’”
 
To be clear, The Joy filled One is HaShem, the follower is the children of Israel (Yaakov), the wife-to-be, is a servant of HaShem born of the blood of Israel, and Rivkah the mother, whose name means captivating, is the daughter of HaShem. Thus, HaShem is the Father, and the Righteous One to whom the daughter is spiritually born is the Mashiach (Yeshua: God the Son), who is fully God and fully human and is descended from Rivkah’s Fathers’ bloodline, both her physical father and her heavenly Father.
 
These opening verses are also pretext to what is about to unfold, that Yaakov will meet Righteousness Himself in an Elevated place, and will name a place Beit El (House of God) in remembrance of this divine encounter.
 
3 וְאֵ֤ל שַׁדַּי֙ יְבָרֵ֣ךְ אֹֽתְךָ֔ וְיַפְרְךָ֖ וְיַרְבֶּ֑ךָ וְהָיִ֖יתָ לִקְהַ֥ל עַמִּֽים׃
4 וְיִֽתֶּן־לְךָ֙ אֶת־בִּרְכַּ֣ת אַבְרָהָ֔ם לְךָ֖ וּלְזַרְעֲךָ֣ אִתָּ֑ךְ לְרִשְׁתְּךָ֙ אֶת־אֶ֣רֶץ מְגֻרֶ֔יךָ אֲשֶׁר־נָתַ֥ן אֱלֹהִ֖ים לְאַבְרָהָֽם׃
5 וַיִּשְׁלַ֤ח יִצְחָק֙ אֶֽת־יַעֲקֹ֔ב וַיֵּ֖לֶךְ פַּדֶּ֣נָֽה אֲרָ֑ם אֶל־לָבָ֤ן בֶּן־בְּתוּאֵל֙ הָֽאֲרַמִּ֔י אֲחִ֣י רִבְקָ֔ה אֵ֥ם יַעֲקֹ֖ב וְעֵשָֽׂו׃
 
3 Now may El Shaddai (God Almighty, Protector, All Sufficient) bless you, and make you fruitful and multiply you so that you will become an lik’hal (assembly) of peoples. 4 And may He give you the blessing of Avraham (Father of many nations), to you and to your seed with you that you may take possession of the land of your sojourn, which God gave to Avraham.” 5 Then Yitzchak sent Yaakov away and he went toward Paddan-aram, to Laban the son of B’tuel the Aramean (Ha-aram, Exalted, Person of Aram), the brother of Rivkah, the mother of Yaakov and Esau.
 
This blessing is a continuation of the covenant blessing of Avraham (17:1) and uses the covenant Name of God, “El Shaddai” (God the Almighty Protector, All Sufficient). There can be no doubt that the covenant made by God with Avraham, while he slept, is being reaffirmed specifically to Yaakov and the ethnic people of Israel (1 Chronicles 16:13-18; Psalm 105:9-12). This covenant blessing is not reliant on the children of Israel acting a certain way, rather it is entirely reliant on HaShem (YHVH: Mercy), El Shaddai (God Almighty).
 
The use of the Hebrew לִקְהַל lik’hal (assembly) denotes a diverse people of the same bloodline. That is, the tribes of ethnic Israel.
 
This blessing is given as an extension of the former blessing (27:28), meaning that the blessings of prosperity would take place in the land of Israel, whereas Esau’s blessing would be fulfilled elsewhere (Rambam re: 27:39).
 
Yitzchak states explicitly here that he is conveying upon Yaakov, “The Blessing of Avraham,” and thus, he restates the primary aspects of that blessing.
 
It’s important to note that there is no mention of Yaakov being sent away with any wealth. In fact, it seems clear from his status while in Laban’s company: that Yaakov arrived in Charan devoid of wealth. This is unusual, given that the birth-right entitled him to the majority share of the family wealth. However, Yitzchak had not yet died and it seems that Yaakov’s parents expected his journey to mirror Eliezer’s journey to retrieve a bride for Yitzchak. Thus, they expected Yaakov to return in a reasonably short space of time. Given the tradition of a one-year engagement, this would place his expected return within two years.
 
The reason for the obvious statement, “Rivkah, the mother of Yaakov and Esau” is to emphasize the fact that while the sons are of the same blood, it is the one chosen who becomes heir. His name being listed first in order contrary to the birth order. Election originates from God and is not subject to human desire. Yaakov has not earned his position, to the contrary, it is by the grace of God and through election that Yaakov has come into the blessing.
 
6 וַיַּ֣רְא עֵשָׂ֗ו כִּֽי־בֵרַ֣ךְ יִצְחָק֮ אֶֽת־יַעֲקֹב֒ וְשִׁלַּ֤ח אֹתוֹ֙ פַּדֶּ֣נָֽה אֲרָ֔ם לָקַֽחַת־ל֥וֹ מִשָּׁ֖ם אִשָּׁ֑ה בְּבָרֲכ֣וֹ אֹת֔וֹ וַיְצַ֤ו עָלָיו֙ לֵאמֹ֔ר לֹֽא־תִקַּ֥ח אִשָּׁ֖ה מִבְּנ֥וֹת כְּנָֽעַן׃
7 וַיִּשְׁמַ֣ע יַעֲקֹ֔ב אֶל־אָבִ֖יו וְאֶל־אִמּ֑וֹ וַיֵּ֖לֶךְ פַּדֶּ֥נָֽה אֲרָֽם׃
8 וַיַּ֣רְא עֵשָׂ֔ו כִּ֥י רָע֖וֹת בְּנ֣וֹת כְּנָ֑עַן בְּעֵינֵ֖י יִצְחָ֥ק אָבִֽיו׃
9 וַיֵּ֥לֶךְ עֵשָׂ֖ו אֶל־יִשְׁמָעֵ֑אל וַיִּקַּ֡ח אֶֽת־מָחֲלַ֣ת׀ בַּת־יִשְׁמָעֵ֨אל בֶּן־אַבְרָהָ֜ם אֲח֧וֹת נְבָי֛וֹת עַל־נָשָׁ֖יו ל֥וֹ לְאִשָּֽׁה׃
 
6 Now Esau (Hairy) saw that Yitzchak (He laughs) blessed Yaakov (Follower at the heel) when he sent him to Paddan-aram (Elevated ransom, Field of Aram) to take for himself a wife from there, when he blessed him and instructed him saying, “Don’t take a wife from the daughters of Canaan.” 7 Yaakov listened to, understood, obeyed his father Yitzchak and his mother and went toward Paddan-aram. 8 Then Esau saw that the daughters of Canaan were contemptible in his father Yitzchak’s eyes. 9 So Esau went to Ishmael (Hears God) and took Machalat (stringed instrument), the daughter of Ishmael, Avraham’s son, Nebaiot’s (Fruitfulness) sister for his wife, in addition to his other wives.
 
Esau, having witnessed the second blessing bestowed upon Yaakov by his father Yitzchak and hearing his father’s instruction regarding where Yaakov should seek a bride, now attempts to gain back some respect from his parents by marrying someone more suitable. Tragically Esau misses the point altogether. He does not act to divorce his idolatrous wives, rather he adds to his retinue, seeking to merge his father’s faith with the false gods of Canaan. Ironically, by marrying a daughter of Ishmael, he is aligning himself with the enemies of God and of Israel. Therefore, Esau, seeking to curry favour with man, affirms his rejection of God.
 
Parashat Vayeitzei (And he went out):
 
The following events are a wonderful testimony to the grace of God. Yaakov has not set out seeking God but He has gone with God’s blessing. Yaakov, who spoke to his father saying, “HaShem your Elohim,” has yet to meet HaShem face to face. He knows of HaShem because of the generational faith passed on to him from his father Yitzchak, and Yaakov is also a man of study, having researched and memorized the history of HaShem’s dealings with his forebears. However, his knowledge is according to earthly record, he has yet to encounter the living Word, the present Creator of the Universe in intimate relationship. We observe that although Yaakov was not searching for HaShem, HaShem comes to him. We add to this that HaShem asks nothing of Yaakov, but that Yaakov wants to respond, and so he makes a vow, not as a bargain but as a show of his desire to know HaShem intimately.
 
“Elohim demonstrates His own love for us in this: While we were still sinners, Messiah (God with us) died for us.”
 
–Romans 5:8 [Author’s translation]
 
10 וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה׃
11 וַיִּפְגַּ֨ע בַּמָּק֜וֹם וַיָּ֤לֶן שָׁם֙ כִּי־בָ֣א הַשֶּׁ֔מֶשׁ וַיִּקַּח֙ מֵאַבְנֵ֣י הַמָּק֔וֹם וַיָּ֖שֶׂם מְרַֽאֲשֹׁתָ֑יו וַיִּשְׁכַּ֖ב בַּמָּק֥וֹם הַהֽוּא׃
 
10 Then Yaakov left Beer-Sheva (Well of sevenfold oath) and went toward Charan (Scorched mountain). 11 And he had an encounter in the place and stayed there, for the sun had set. So, he took from the stones of the place and put them by his head and lay down in the place.
 
Yaakov has come to Beit El (Bethel), however, the text hints (remez) at the location of the destination which is about to be revealed in the dream that follows, saying, הַמָּקוֹם Ha-makom (The Place), which is a name for the Temple Mount, Moriah.
 
The Sages interpret the Hebrew וַיִּפְגַּע vayif’ga, “and he had an encounter,” to mean, “and he prayed” (Job 21:15, 36:32, Isaiah 53:12, 59:16, Jer. 7:16, 15:11, 27:18, 36:25). Based on this interpretation the Sages say that Yaakov instituted the עַרְבִית Ar’viyt a.k.a מַעֲרִיב Ma’ariv, evening prayer service. This translation of וַיִּפְגַּע vayif’ga (פגע paga) is however, relatively rare when compared to its contextual meaning throughout the remainder of the text of the TaNaKh (OT), and it is not used this way elsewhere in the Torah. When we add to this that there is nothing in the text to indicate that Yaakov is intentionally seeking God, we must conclude that the more common meaning, “encountered, met” is the correct interpretation.
 
We note that Yaakov takes from the stones (Plural) and lays his head on them. However, later in the text he takes the stone (singular) and sets it as a memorial.
 
The Sages tell a מָשָׁל Mashal (parable) regarding the stones, saying that the stones argued over who would be the pillow for the righteous head of Yaakov. As a result, God is said to have combined them into one stone. While this is not a historical fact, the meaning can be seen in the simple symbolism of the many stones becoming one (אחד echad). Thus, the tribes of Israel, an assembly (לִקְהַל lik’hal) of blood related peoples, become אחד echad, one people.
 
12 וַֽיַּחֲלֹ֗ם וְהִנֵּ֤ה סֻלָּם֙ מֻצָּ֣ב אַ֔רְצָה וְרֹאשׁ֖וֹ מַגִּ֣יעַ הַשָּׁמָ֑יְמָה וְהִנֵּה֙ מַלְאֲכֵ֣י אֱלֹהִ֔ים עֹלִ֥ים וְיֹרְדִ֖ים בּֽוֹ׃
 
12 He dreamed, and suddenly, there was a stairway/ladder standing upright on the land and its top reaching to the heavens—and suddenly, messengers/angels of Elohim ascending and descending!
 
This dream initiates a section of the text that takes place after sundown. A section that is, in its entirety, focused on Yaakov’s dream and the place seen in it. This section covers verses 12 through 17 and concerns the subject of the dream, which is the סֻלָּם sulam, ladder/staircase, often called, “Jacob’s ladder.” Although, what becomes clear is that it is HaShem’s ladder/staircase, which is the gate/doorway to the heavens (a figurative way of saying, it is the means by which humanity can be reconciled to God).
 
So, what is the ladder/staircase? Yeshua answers this question by saying:
 
“Hinei, Behold, I tell you the truth, you will see ‘the heavens open, and the messengers of Elohim (God) ascending and descending on (Gen. 28:12) the Son of Man.”
 
–Yochanan (John) 1:51 [Author’s translation]
 
“Son of Man,” is a messianic reference from the writings of the prophet Daniel (Dan. 7:13; 8:17). Thus, Yeshua is saying that He is the ladder/stairway which is pictured in Yaakov’s dream. Yeshua is the gateway/doorway to right relationship with God the Father, Who stands atop the ladder, and both beside and above Yaakov in his dream. God is before us, beside us, below us and above us, and if we are willing, He will dwell in us.
 
For contextual purposes it is wise to read the entire first chapter of Yochanan’s (John’s) Gospel, which illuminates the Person and role of Yeshua as עמנו-אל Imanu-El, God with us.
 
It makes sense that the location and imagery of Yaakov’s dream should be understood to be a figurative vision correlating to the future physical Temple on Mount Moriah in Jerusalem, because it is also a vision that connects Jacob and the people of Israel to the Heavenly משכן Mishkan (Meeting place) that is yet to descend, that is, God Himself dwelling with us, as recorded in the Revelation given to Yochanan/John:
 
“I saw no temple in the city (New Jerusalem): HaShem El Shaddai and the Lamb will be its Temple”
 
- Revelation 21:22 [Author’s translation]
 
This text also has a lovely connection to the modern state of Israel and its Aliyah (right of return/going up) law, which affectionately labels new groups of Jewish immigrants to the land of Israel, עֹלִים Oliym, ascending ones. From a messianic standpoint this is a living prophetic sign pointing to the reconciliation of all Israel, the Jewish people, chosen, ethnic (Romans 11:25-27).
 
“25 Therefore, Ami (my people, fellow Jews), brothers & sisters, I want you to understand this truth (mystery) which God formerly concealed but has now revealed, so that you won’t imagine you know more than you actually do. It is that a type of petrified stasis/callousness, to some degree, has come upon Israel (empirical, ethnic, spiritual), until the full number from among the nations comes in; 26 and then all Israel (that is both those Jews who have individually accepted Messiah prior to the nations coming in, and the entire remnant of the blood descendants of Jacob: empirical, ethnic) will be saved. As the TaNaKh says:

“Out of Tziyon will come the Redeemer;
He will turn away ungodliness from Yaakov
27 and this will be my covenant with them, . . .
when I take away their sins.” (Isaiah 59:20–21, 27:9)”
 
-Romans 11:25-27 [Author’s Translation]
 
The TaNaKh quote from Isaiah in this passage from the book of Romans silences any attempt by Replacement Theologians to misinterpret “All Israel” to include gentile believers. It cannot, because the quote from Isaiah is contextually referring only to the tribes of Israel under the Proper Noun Yaakov. This is consistent with the fact that Israel and Jacob are ethnic nouns and can never refer to gentiles, who are ethnically diverse and of completely different bloodlines from those of the children of Jacob.
 
13 וְהִנֵּ֨ה יְהוָ֜ה נִצָּ֣ב עָלָיו֮ וַיֹּאמַר֒ אֲנִ֣י יְהוָ֗ה אֱלֹהֵי֙ אַבְרָהָ֣ם אָבִ֔יךָ וֵאלֹהֵ֖י יִצְחָ֑ק הָאָ֗רֶץ אֲשֶׁ֤ר אַתָּה֙ שֹׁכֵ֣ב עָלֶ֔יהָ לְךָ֥ אֶתְּנֶ֖נָּה וּלְזַרְעֶֽךָ׃
14 וְהָיָ֤ה זַרְעֲךָ֙ כַּעֲפַ֣ר הָאָ֔רֶץ וּפָרַצְתָּ֛ יָ֥מָּה וָקֵ֖דְמָה וְצָפֹ֣נָה וָנֶ֑גְבָּה וְנִבְרֲכ֥וּ בְךָ֛ כָּל־מִשְׁפְּחֹ֥ת הָאֲדָמָ֖ה וּבְזַרְעֶֽךָ׃
15 וְהִנֵּ֨ה אָנֹכִ֜י עִמָּ֗ךְ וּשְׁמַרְתִּ֙יךָ֙ בְּכֹ֣ל אֲשֶׁר־תֵּלֵ֔ךְ וַהֲשִׁ֣בֹתִ֔יךָ אֶל־הָאֲדָמָ֖ה הַזֹּ֑את כִּ֚י לֹ֣א אֶֽעֱזָבְךָ֔ עַ֚ד אֲשֶׁ֣ר אִם־עָשִׂ֔יתִי אֵ֥ת אֲשֶׁר־דִּבַּ֖רְתִּי לָֽךְ׃
 
13 and suddenly, HASHEM (YHVH: MERCY) was standing on top of it (above him, beside him) and He said, “I am HASHEM (YHVH: MERCY), Ha-Elohim (the God/Judge) of your father Avraham and Ha-Elohim (the God/Judge) of Yitzchak. Ha-aretz (The land) on which you lie, I will give it to you and to your seed. 14 Your seed will be as the dust of the land, and you will burst forth to the west and to the east and to the north and to the south. And blessing you, all the families of the earth will be blessed—and in your seed. 15 and suddenly, behold, I am with you, and I will watch over you wherever you walk, and I will return you to this ground (ha-adamah), for I will not forsake you while I fashion what I have spoken (promised) to you.”
 
Scripture customarily uses the Hebrew הִנֵּה hinei to introduce something new and significant. The Akeidat Yitzchak observes that the frequent use of the term in this account denotes an event of great importance.
 
“Suddenly, Mercy (HaShem) was standing above Yeshua (Jacob’s Ladder) and said, ‘I am Mercy, the Judge of all things, the God of Avraham your father, and the God of Yitzchak. The land of Israel, which you’re lying on, I will give to you and your descendants.”
 
Notice that HaShem doesn’t call Yitzchak Yaakov’s father, but places the emphasis on Avraham being Yaakov’s father. This is yet another affirmation of the covenant of Avraham upon Yaakov and the ethnic children of Israel.
 
16 וַיִּיקַ֣ץ יַעֲקֹב֮ מִשְּׁנָתוֹ֒ וַיֹּ֕אמֶר אָכֵן֙ יֵ֣שׁ יְהוָ֔ה בַּמָּק֖וֹם הַזֶּ֑ה וְאָנֹכִ֖י לֹ֥א יָדָֽעְתִּי׃
17 וַיִּירָא֙ וַיֹּאמַ֔ר מַה־נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה אֵ֣ין זֶ֗ה כִּ֚י אִם־בֵּ֣ית אֱלֹהִ֔ים וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם׃
 
16 Yaakov woke up from his sleep and said, “Undoubtedly, HASHEM (YHVH: MERCY) is standing in this place (Bamakoom)—and I was unaware.” 17 So he was afraid and said, “What fear is in this place! This is none other than Beit Elohim (the House of God)—this must be the gate to the heavens!”
 
“HaShem is standing in this place,” that is, the place in his dream. “I was unaware,” that HaShem had placed His name upon Ha-makoom (The place), Moriah. “What fear is in this place,” that is, the place in his dream. “This is none other than Beit Elohim, the house of God,” a title for the Temple in Jerusalem atop mount Moriah. “This must be the gate to the heavens,” that is, this ladder/stairway must be the gate/doorway to the heavens, which extends from the stone (on which Yaakov lay his head) to the heavens from the place (in the dream), which is the Temple Mount, Moriah.
 
The Jewish commentator Sforno writes:

“Ein zeh, this place I saw in my dream that the ladder was standing upon. It can be none other than Beit Elohim, the site of the Temple. Our Sages (Pessachim 88) have said that Yaakov called the Temple ‘House’,”
 
 –Sforno on Genesis 28:17:2
 
“This is not an ordinary place but a sanctuary for God’s name, a place suitable for prayer.”
 
–Targum Yonatan on Genesis 28:17
 
Speaking of the Temple in Jerusalem the prophet Isaiah says:
 
“These I will bring to my holy mountain and give them joy in my house of prayer. Their burnt offerings and sacrifices will be accepted on my altar; for My house will be called a house of prayer for all nations.”
 
–Yeshayahu (Isaiah) 56:7
 
18 וַיַּשְׁכֵּ֨ם יַעֲקֹ֜ב בַּבֹּ֗קֶר וַיִּקַּ֤ח אֶת־הָאֶ֙בֶן֙ אֲשֶׁר־שָׂ֣ם מְרַֽאֲשֹׁתָ֔יו וַיָּ֥שֶׂם אֹתָ֖הּ מַצֵּבָ֑ה וַיִּצֹ֥ק שֶׁ֖מֶן עַל־רֹאשָֽׁהּ׃
19 וַיִּקְרָ֛א אֶת־שֵֽׁם־הַמָּק֥וֹם הַה֖וּא בֵּֽית־אֵ֑ל וְאוּלָ֛ם ל֥וּז שֵׁם־הָעִ֖יר לָרִאשֹׁנָֽה׃
 
18 Early in the morning Yaakov got up and took the stone (singular), which he had placed by his head, and set it up as a memorial stone and poured oil on top of it. 19 He called the name of that place Beit-El (though originally the city’s name was Luz [almond tree]).
 
This section refers to a place other than the place in the dream, which is called, “this” place. Here Yaakov sets up a single stone in, “that” place. Thus, the former place is Moriah, the Temple Mount which Yaakov saw in his dream, whereas the current place is differentiated from the dream place and is called, “that” place, meaning Beit El, which was once called Luz. It is important to note that Beit El (Bethel) is only 18 kilometers east of Jerusalem and that Mount Moriah can be seen from Beit El.
 
The oil poured upon the stone is a symbol of the Ruach Ha-kodesh (Holy Spirit) and His being poured out upon the people of Israel, made one through Yeshua, Who is the head and King over Yaakov and his sons. It is worth remembering that stone is porous and absorbs oil into its deepest recesses. We too invite the oil of God’s Ruach to become infused with our own spirits, an intrinsic part of our soul existence and to ignite the overflow of eternal hope in us.
 
The name Luz, meaning almond tree, connects the present account to the future budding of Aaron’s rod and the symbolism of the almond (Numbers 17:8). The budding, blossoming, and fruiting of the rod of Aaron was a figure for the resurrection of the King Messiah, Great High Priest Yeshua.
 
Almonds symbolize God’s Watchfulness & the Fulfilment of His Word (Jeremiah 1:11-12), Divine selection (Numbers 17:8), and Divine Presence & Light (Exodus 25:33-34). The almond is the first tree to bloom in Israel, and therefore signifies new beginnings, life, and hope. The Hebrew wordplay between שָׁקֵד (shakeid) almond, and שֹׁקֵד watching (shoked), is found in Jeremiah 1:11-12. All of these aspects of meaning correlate to the present account.
 
20 וַיִּדַּ֥ר יַעֲקֹ֖ב נֶ֣דֶר לֵאמֹ֑ר אִם־יִהְיֶ֨ה אֱלֹהִ֜ים עִמָּדִ֗י וּשְׁמָרַ֙נִי֙ בַּדֶּ֤רֶךְ הַזֶּה֙ אֲשֶׁ֣ר אָנֹכִ֣י הוֹלֵ֔ךְ וְנָֽתַן־לִ֥י לֶ֛חֶם לֶאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ׃
21 וְשַׁבְתִּ֥י בְשָׁל֖וֹם אֶל־בֵּ֣ית אָבִ֑י וְהָיָ֧ה יְהוָ֛ה לִ֖י לֵאלֹהִֽים׃
 
20 Then Yaakov made a vow saying, “If Elohim (God, Judge) will be with me and guard  me on this way that I am going, and provide me food to eat and clothes to wear, 21 and I return in shalom to my father’s house, then HASHEM (YHVH: MERCY) will be liy l’Elohim (my God).
 
The phrase לֵאמֹר leimor, “to say,” or “saying,” usually denotes a vow formula, which is intended to be said aloud and used by others. However, there is no one to whom Yaakov could be speaking the vow other than Hashem. Therefore, the Sages suggest that his words are meant to be passed on to future generations as an example.
 
Contrary to popular teaching, Yaakov’s vow does not show mistrust, rather it is because He believes that God will do what He has promised that Yaakov wants to respond by offering a promise of his own. This is another step in Yaakov’s journey toward intimacy with HaShem.
A paraphrase of Yaakov’s vow could read:
 
“If Elohim, the Judge of all things, will be with me as He has said, and He will watch over me on this way I’m going, and provide all my needs, and return me in peace to my father’s house, as He has said. Then HaShem, the God of mercy, will have shown that He is my God, and as a symbolic gesture of my thankfulness I will continually give Him a percentage of the wealth He has provided for me, that figuratively represents all that I have and am (10 being a numeric Hebrew symbol of fullness).”
 
Yaakov’s vow is made up of what would eventually become the primary elements of the standing prayer תפילת העמידה Ha-Amidah, and in turn is reflected in the Disciples Prayer תפילת התלמדים Teffilat Ha-Talmidim that Yeshua taught to His תלמדים talmidim:
 
“You should pray like this: Our Father Who dwells in the heavens, may Your name be kept Holy. Your kingdom come, Your will be done in earth, as it is in the heavens.
Give us this day our daily bread. And forgive us our debts, as we forgive our debtors.
And lead us not into trials, but reach down and tear us up and out of that which is evil: For Yours is the kingdom, and the power, and the glory, forever and ever. Amen.
 
 –Mattitiyahu (Matthew) 6:9-13 [Author’s translation]
 
22 וְהָאֶ֣בֶן הַזֹּ֗את אֲשֶׁר־שַׂ֙מְתִּי֙ מַצֵּבָ֔ה יִהְיֶ֖ה בֵּ֣ית אֱלֹהִ֑ים וְכֹל֙ אֲשֶׁ֣ר תִּתֶּן־לִ֔י עַשֵּׂ֖ר אֲעַשְּׂרֶ֥נּוּ לָֽךְ׃
 
22 So this stone which I set up as a memorial stone will become a Beit Elohim (God’s House), and of everything You provide me I will repeatedly give a tenth of it to You.”
 
The stone, which has been Yaakov’s pillow, a symbol of the unity of the future tribes of Israel and a symbol that connects Yaakov/Israel to the foundation of the earthly Temple, the means of redemption Yeshua (Jacob’s Ladder), and the heavenly Temple to come; is set up not to be worshipped but as a sign of remembrance זִכָּרוֹן zikharon of what God has done, what He is doing, and what He has promised to do.
 
© 2026 Yaakov Ben Yehoshua

​Introduction:
 
Soon after the promise of the heir had been reaffirmed by God to Avraham and Sarah, S’dom was destroyed and Sarah was abducted by Avimelech, her promised progeny almost defiled by the seed of Avimelech. However, God protected Sarah’s purity and secured her womb for Avraham’s seed. Now, having suffered many trials, both Avraham and Sarah can rejoice in the delivery of the son and heir, Isaac. But even this event will prove Avraham’s resolve as he is asked to part with his beloved son Ishmael, born to him by Hagar, Sarah’s maidservant.
 
The literary devices of Hebraic repetition and counterpoint are prolific in this chapter: an indication of things firmly decided and implemented by HaShem. Laughter is given to Sarah in the form of a son and with laughter Ishmael mocks the heir Isaac. Hagar sits a bow’s length away from Ishmael and her son subsequently becomes a bowman. The well of seven is a refuge for Hagar and a place of contention between Avraham and Avimelech, and finally secured by Avraham through a sevenfold covenant of rest.
 
The Holy name YHVH begins and ends the account as an allusion to the Mercy of God and the Judge Elohim, is seen throughout.
 
Ultimately God’s will is done and the promised heir Isaac is made secure in the bosom of the father of faith Avraham, protected from the mocking laughter of his future enemies (progeny of Ishmael) through the prophetic voice of his mother Sarah, the great matriarch and princess established by God in the ancestry of Israel.
 וַֽיהוָ֛ה פָּקַ֥ד אֶת־שָׂרָ֖ה כַּאֲשֶׁ֣ר אָמָ֑ר וַיַּ֧עַשׂ יְהוָ֛ה לְשָׂרָ֖ה כַּאֲשֶׁ֥ר דִּבֵּֽר׃
 וַתַּהַר֩ וַתֵּ֨לֶד שָׂרָ֧ה לְאַבְרָהָ֛ם בֵּ֖ן לִזְקֻנָ֑יו לַמּוֹעֵ֕ד אֲשֶׁר־דִּבֶּ֥ר אֹת֖וֹ אֱלֹהִֽים׃
 
Gen 21:1 And HaShem (YHVH: Mercy) cared for Sarah (Princess), visiting her as He had said, and HaShem (YHVH: Mercy) made in Sarah that of which He had spoken. Gen 21:2 For Sarah conceived, and bore Avraham (father of nations, father of trust) a son in his old age, at the set time (moeid) of which God had spoken to him.
 
Tradition holds that Sarah conceived on the day of Rosh Hashanah (Talmud Bavliy Rosh Hashanah. 11a.), as a result, the present narrative is the Torah reading for that holy day.
 
“The Lord did miracles for Sarah as He had spoken.”
 
–Yerushalayim & Yonatan Targums 2nd Century C.E
 
It is God as Mercy Who begins this important account. He cares for Sarah and fulfils His promise to her.
 
“In trust, agreement, firm belief, also Sarah herself received the ability to conceive seed, and delivered a child when she was past age, because she judged Him Who had promised, to be trustworthy.”
 
–Hebrews 11:11 [Author’s translation]
 
The similarities to the later birth of the Messiah are prophetic in nature. The differences equally important. Sarah, who had doubted Hashem’s angel now gives birth in comfortable circumstances and with great joy. While Mariyam (Mary), who received Gavriel’s message with great joy and firm belief, would give birth in a time of turmoil and later suffer the loss of her son, only to receive Him again with even greater joy than any experienced by Sarah. All this illuminates the metanarrative of God’s redemptive plan, which He decided upon before the creation of the world.
 
Verses 2 & 3, and later 25:19, emphasis the fact that Avraham is the father of Isaac. This is to reassure the reader that despite his age it was his fertile seed that impregnated Sarah and not that of the wicked king Avimelech.
 
וַיִּקְרָ֨א אַבְרָהָ֜ם אֶֽת־שֶׁם־בְּנ֧וֹ הַנּֽוֹלַד־ל֛וֹ אֲשֶׁר־יָלְדָה־לּ֥וֹ שָׂרָ֖ה יִצְחָֽק׃
וַיָּ֤מָל אַבְרָהָם֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ בֶּן־שְׁמֹנַ֖ת יָמִ֑ים כַּאֲשֶׁ֛ר צִוָּ֥ה אֹת֖וֹ אֱלֹהִֽים׃
 
Gen 21:3 And Avraham called the name of his son that was born to him, whom Sarah bore to him, Yitzchak (Isaac: he laughs). Gen 21:4 And Avraham circumcised his son Yitzchak at eight days old, as God had commanded him.
 
The name Yitzchak is the first of many uses of the Hebrew root צחק tz’chok (laughter). Avraham was given the name by God in 17:19. There is much to learn from the ways laughter is used both in joyous proclamation and in sinful mockery. The halakhic applications abound. 
 
וְאַבְרָהָ֖ם בֶּן־מְאַ֣ת שָׁנָ֑ה בְּהִוָּ֣לֶד ל֔וֹ אֵ֖ת יִצְחָ֥ק בְּנֽוֹ׃
 
Gen 21:5 And Avraham was a hundred years old, when his son Yitzchak was born to him.
 
The birth of Isaac took place 25 years after Avraham departed from Charan (Genesis 12:4).
 
וַתֹּ֣אמֶר שָׂרָ֔ה צְחֹ֕ק עָ֥שָׂה לִ֖י אֱלֹהִ֑ים כָּל־הַשֹּׁמֵ֖עַ יִֽצְחַק־לִֽי׃
וַתֹּ֗אמֶר מִ֤י מִלֵּל֙ לְאַבְרָהָ֔ם הֵינִ֥יקָה בָנִ֖ים שָׂרָ֑ה כִּֽי־יָלַ֥דְתִּי בֵ֖ן לִזְקֻנָֽיו׃
 
Gen 21:6 And Sarah said, “Tz’chok (Laughter) has been made for me by Elohim (God: Judge), so that all that hear will y’tzchak liy (laugh) with me.” Gen 21:7 And she said, “Who would have said that for Avraham, sons would be nursed by Sarah? Yet my child, a son, I have born him in his old age.”
 
This laughter is joy, the text intends to convey the idea that a person who brings joy has entered the world, that all who hear of his birth will be filled with joy and respond in laughter. This joy has been introduced by the Merciful Judge of the universe so that all may join in celebrating the fulfilment of His promise. The laughter that accompanies this birth is a response of right action born of God’s mercy.
 
Rashi observes that this event brings hope and joy to the barren women of Israel, thus the joy shared by those who hear of Sarah’s miracle, forms a foundation for their trust in the God Who is able to bring life forth from a dead womb. This too is a picture of the then yet to be born Messiah and His resurrection.
 
The neighbours of Elisheva (Elizabeth), the mother of the prophet Yochanan (John) rejoiced in this same way when they heard that she had given birth (Luke 1:58). In that context it is called, “rejoicing” which is synonymous with the term, “laughter” in Genesis 21:6.
 
וַיִּגְדַּ֥ל הַיֶּ֖לֶד וַיִּגָּמַ֑ל וַיַּ֤עַשׂ אַבְרָהָם֙ מִשְׁתֶּ֣ה גָד֔וֹל בְּי֖וֹם הִגָּמֵ֥ל אֶת־יִצְחָֽק׃
 
Gen 21:8 And the child grew, and was weaned: and Avraham made a great feast the same day that Yitzchak was weaned.
 
The age of weaning cannot be determined with certainty. The rabbinical views range from three years to twelve years, citing various sources. Though some modern readers may find the idea of lengthy weaning periods to be distasteful (no pun intended), it was not unusual in ancient times for children to be nursed well into their formative years. When we add to this the fact that at the time of these events people were still living much longer than we do today, it seems reasonable to split the difference and settle on an approximate age of seven (Philo: De his Verb. Resipuit. Noe, p. 275) for Isaac’s weaning.
 
Rashi claims that the feast was great because the great men of that generation attended: Shem, Eber and Avimelech. Note the names: Shem (Name), Eber (Beyond) and Avimelech (My father is King). Each name describes God, The Name (Mercy), Messiah, God with us, Who enters the world from beyond, and My Father the King of worlds.
 
וַתֵּ֨רֶא שָׂרָ֜ה אֶֽת־בֶּן־הָגָ֧ר הַמִּצְרִ֛ית אֲשֶׁר־יָלְדָ֥ה לְאַבְרָהָ֖ם מְצַחֵֽק׃
 
Gen 21:9 And Sarah saw the son of Hagar (flight) the Mitzriyt (Egyptian: double distress), which she had born to Avraham, mocking m’tzacheik (laughing, mocking).
 
The Hebrew, מְצַחֵֽק m’tzacheik is a play on Isaac’s name, יִצְחָֽק Yitzchak. The text can be read, “And Sarah saw the son of Hagar the Egyptian, who she had born to Avraham, laughing in mockery, playing (at being Isaac).”
 
Thus, we could understand the text to mean that Ishmael was mocking by playing at being Isaac. This is yet another hint at the type of mockery that was taking place and illuminates the reason for Sarah’s firm resolve regarding Ishmael’s removal from the camp of Avraham. It seems that Ishmael was, at his mother Hagar’s prompting, seeking to usurp Isaac’s position as heir by demeaning and seeking to subjugate Isaac. This is of course confirmed by 21:10. This behaviour has continued to be the practice of Ishmael’s descendants toward Israel throughout recorded history
 
Ishmael is at this point in the historical record, a young man (17 – 27 yrs.) and is fully aware of his moral responsibility. From the text we can discern that Hagar’s influence and his own delusions of grandeur are responsible for his mocking of Isaac (21:10). Ishmael could have chosen to laugh in joy at the honouring of his new brother, however, he instead seeks to humiliate Isaac in the presence of those over whom Isaac is appointed to rule in his God established position as heir to the faith of Avraham. This is not the innocent mocking of a child rather it is the intentional sin of a young man, and a mocking not only of Isaac, Avraham and Sarah but more significantly a mocking of YHVH Who has established those being targeted as His representatives to bear light to the nations.
 
This same kind of mocking laughter (tz’cheik) is linked to the sins of idolatry (Exodus 32:6), adultery (Exodus 39:17) and murder (2 Samuel 2:14). Rashi notes that this infers the complete corruption of Ishmael and sees his being sent away as a necessary act for the sake of Isaac’s spiritual character and protection.
 
“Keep not Your silence, O Elohim: don’t hold Your peace, and don’t be still, O Elohim. For, behold, Your enemies make a tumult: and they that hate You have lifted up their heads in pride. They have taken crafty counsel against Your people (Israel), and consulted against the ones You protect. They have said, ‘Come, and let us cut them off from being a nation; that the name of Israel shall be remembered no more.’ For they have consulted together with one consent: they are confederate against You: The shelters of Edom, and the Ishmaelites; of Moab, and the Hagarenes…”
 
 –Tehillim (Psalm) 83:1-6
 
וַתֹּ֙אמֶר֙ לְאַבְרָהָ֔ם גָּרֵ֛שׁ הָאָמָ֥ה הַזֹּ֖את וְאֶת־בְּנָ֑הּ כִּ֣י לֹ֤א יִירַשׁ֙ בֶּן־הָאָמָ֣ה הַזֹּ֔את עִם־בְּנִ֖י עִם־יִצְחָֽק׃
 
Gen 21:10 So she said to Avraham, “Cast out this maid-servant and her son: for the son of this maid-servant shall not be heir with my son, even with Yitzchak (Isaac: he laughs).”
 
“Now we, fellow Jewish brothers and sisters in Messiah, are as Isaac was, the children of promise. But as it was then, he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless, what does the scripture say? ‘Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman.’ So then, fellow Jewish brothers and sisters in Messiah, we are not children of the bondwoman, but of the free.”
 
–Galatians 4:28-31
 
As the primary matriarch of Israel, Sarah saw the danger that Ishmael posed to her son and his Godly mission. Sarah’s response is not one of vindictiveness but of protection. She speaks here, not out of hateful jealousy but in prophetic power, inspired by the Holy Spirit!
 
 וַיֵּ֧רַע הַדָּבָ֛ר מְאֹ֖ד בְּעֵינֵ֣י אַבְרָהָ֑ם עַ֖ל אוֹדֹ֥ת בְּנֽוֹ׃
 
Gen 21:11 And the thing was very grievous in Avraham's sight because of his son.
 
Avraham was grieved both by his son Ishmael’s behaviour and due to the resulting need for expelling him from the camp. To be clear, Avraham is grieved, not by Sarah’s request but by the need to expel his son Ishmael as a result of his own sin and the sin of Hagar and Ishmael.
 
Additionally Avraham is grieved because this sinful mockery has been aimed at his son and heir Isaac.
 
Pirke Eliezer calls this the most difficult of Avraham’s trials. (Pirke Eliezer, c 30 )
 
וַיֹּ֨אמֶר אֱלֹהִ֜ים אֶל־אַבְרָהָ֗ם אַל־יֵרַ֤ע בְּעֵינֶ֙יךָ֙ עַל־הַנַּ֣עַר וְעַל־אֲמָתֶ֔ךָ כֹּל֩ אֲשֶׁ֨ר תֹּאמַ֥ר אֵלֶ֛יךָ שָׂרָ֖ה שְׁמַ֣ע בְּקֹלָ֑הּ כִּ֣י בְיִצְחָ֔ק יִקָּרֵ֥א לְךָ֖ זָֽרַע׃
 
Gen 21:12 And God said to Avraham, “Let it not be grievous in your sight because of the boy, and because of your maid-servant; shema listen to, receive, comprehend, understand all that Sarah has said to you, hear her voice; for in (through) Yitzchak your seed will be called (identified).”
 
The Targum of Yonatan reads, “Listen to all that Sarah has said to you, hear her voice, for she is a prophetess.”
 
The Talmud Bavliy refers to Sarah’s protection of Isaac’s rights as evidence of the fact that she is a prophetess (b. Meg. 14a).
 
The Hebrew, שְׁמַע Shema, listen, hear, understand, comprehend; is used here in the present continuous or perfect tense of the Hebrew. It is the positive counter to the use of the same word in the past tense in Genesis 3:17, where Adam has listened (שָׁמַעְתָּ Shama’ta) to the flawed advice of Eve. By listening to Eve’s advice Adam invited sin into the world, whereas by listening to Sarah’s advice (via HaShem) Avraham invites light into the world. That is, Isaac was to be the heir who would produce the struggling people Yaakov/Israel. Israel in-turn was to be a light to the nations, a calling that is fully filled in the Mashiyach Yeshua, born to the line of Avraham, Yitzchak and Yaakov according to His humanity.
 
God affirms Sarah’s instruction, which is an act of righteous trust. With these words Sarah becomes Israel’s second prophet. God reminds Avraham that Isaac is the chosen seed who will perpetuate the ministry of light to the nations through his son Yaakov, Israel.
 
וְגַ֥ם אֶת־בֶּן־הָאָמָ֖ה לְג֣וֹי אֲשִׂימֶ֑נּוּ כִּ֥י זַרְעֲךָ֖ הֽוּא׃
 
Gen 21:13 And also of the son of the maid servant will I make a nation, because he is your seed.
 
By way of consolation God comforts Avraham with the knowledge that He will also take good care of Ishmael, making him a great, albeit subservient, nation.
 
וַיַּשְׁכֵּ֣ם אַבְרָהָ֣ם׀ בַּבֹּ֡קֶר וַיִּֽקַּֽח־לֶחֶם֩ וְחֵ֨מַת מַ֜יִם וַיִּתֵּ֣ן אֶל־הָ֠גָר שָׂ֧ם עַל־שִׁכְמָ֛הּ וְאֶת־הַיֶּ֖לֶד וַֽיְשַׁלְּחֶ֑הָ וַתֵּ֣לֶךְ וַתֵּ֔תַע בְּמִדְבַּ֖ר בְּאֵ֥ר שָֽׁבַע׃
 
Gen 21:14 And Avraham rose up early in the morning, and took bread, and a skin of water, and gave them to Hagar, putting them on her shoulder and with the young man, he sent her away: and she departed, and teitah (strayed, practiced error) in the wilderness of Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest).”
 
The act of waking early is a sign of immediate obedience on Avraham’s part. Regardless of his own grief at the loss of Ishmael, Avraham trusted God and acted in prompt obedience.
 
The Hebrew וַתֵּ֔תַע va’teitah indicates Hagar’s return to idolatrous practice as she sought a place of solace in the wilderness near Beer-sheva (a well which will be illuminated in the latter section of this account). Rashi suggests that Hagar returned to the idolatrous practices of her father’s house.
 
Ishmael is thought to be between 17 (Shalshalet Hakabala, fol. 2. 2) and 27 (Pirke Eliezer, c. 30. Bereshit Rabba, sect. 53. fol. 47. 4.) years of age at this point in the historical account.
 
Beer-sheva is approximately 19 kilometres from Gerar and 32 kilometres from Hebron to the south.
 
וַיִּכְל֥וּ הַמַּ֖יִם מִן־הַחֵ֑מֶת וַתַּשְׁלֵ֣ךְ אֶת־הַיֶּ֔לֶד תַּ֖חַת אַחַ֥ד הַשִּׂיחִֽם׃
וַתֵּלֶךְ֩ וַתֵּ֨שֶׁב לָ֜הּ מִנֶּ֗גֶד הַרְחֵק֙ כִּמְטַחֲוֵ֣י קֶ֔שֶׁת כִּ֣י אָֽמְרָ֔ה אַל־אֶרְאֶ֖ה בְּמ֣וֹת הַיָּ֑לֶד וַתֵּ֣שֶׁב מִנֶּ֔גֶד וַתִּשָּׂ֥א אֶת־קֹלָ֖הּ וַתֵּֽבְךְּ׃
 
Gen 21:15 And the water ran out, so she cast, (pushed, threw) the young man under one of the shrubs. Gen 21:16 And she went, and sat down at a distance from him, a bowshot (0.8km) away: for she said, “Let me not see the death of the young man.” And as she sat there she lifted up her voice, and wept.
 
Bereshit Rabba, records a bowshot distance at about half a mile (.8 Kilometre), saying that two bowshots make a mile (1.6 kilometres) [Bereshit Rabba, ut supra. sect. 53. fol. 47. 4].
 
The term, “Child” here could be misunderstood to mean, “infant”. However, a child remains the child of his mother regardless of his age, and this is what is intended here. In fact we know from both the chronology of historical Biblical events and from tradition that Ishmael is between 17 and 27 years of age at this point in time.
 
The great irony of Hagar’s lack of water, is that her blindness to the presence of water has come about through her own spiritual decay. Both her expulsion from the camp of Avraham and her subsequent suffering are directly related to her continued attempts to seek Isaac’s inheritance for her own son Ishmael.
 
Rabbi Hirsch wisely observes that, “Hagar’s behaviour is disgraceful… Rather than comfort her child in his dying moments, she thought only of herself and the discomfort she would feel in the presence of his agony.” This is why the following verse begins with the words, “God heard the voice of the young man;”
 
וַיִּשְׁמַ֣ע אֱלֹהִים֮ אֶת־ק֣וֹל הַנַּעַר֒ וַיִּקְרָא֩ מַלְאַ֨ךְ אֱלֹהִ֤ים׀ אֶל־הָגָר֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֥אמֶר לָ֖הּ מַה־לָּ֣ךְ הָגָ֑ר אַל־תִּ֣ירְאִ֔י כִּֽי־שָׁמַ֧ע אֱלֹהִ֛ים אֶל־ק֥וֹל הַנַּ֖עַר בַּאֲשֶׁ֥ר הוּא־שָֽׁם׃
 
Gen 21:17 And God heard the voice of the young man; and the angel of Elohim (God, Judge) called to Hagar out of the heavens, and said to her, “What ails you, Hagar? Fear not; for Elohim (God, Judge) has heard the voice of the young man where he is.”
 
God’s communication with Hagar differs greatly from the way He has met with Avraham. We note that the angel of Elohim (God), rather than the angel of YHVH, calls to her from the heavens instead of meeting her in humanoid form on earth as He had done with Avraham. It is Elohim, the Judge and Ruler, Who attends to Hagar’s son. Mercy (YHVH) is with Avraham (Isaac and Yaakov) but Judgement (Elohim) has come to Ishmael and his decedents.
 
ק֚וּמִי שְׂאִ֣י אֶת־הַנַּ֔עַר וְהַחֲזִ֥יקִי אֶת־יָדֵ֖ךְ בּ֑וֹ כִּֽי־לְג֥וֹי גָּד֖וֹל אֲשִׂימֶֽנּוּ׃
וַיִּפְקַ֤ח אֱלֹהִים֙ אֶת־עֵינֶ֔יהָ וַתֵּ֖רֶא בְּאֵ֣ר מָ֑יִם וַתֵּ֜לֶךְ וַתְּמַלֵּ֤א אֶת־הַחֵ֙מֶת֙ מַ֔יִם וַתַּ֖שְׁקְ אֶת־הַנָּֽעַר׃
 
Gen 21:18 Arise, lift up the young man, and hold him in your hand; for I will make him a great nation. Gen 21:19 And Elohim (God, Judge) opened her eyes, and she saw a well of water; and she went, and filled the water-skin with water, and gave the young man a drink.
 
Some suggest that this well was made to appear supernaturally, however, the context suggests that the well finds its symbolic form in the origin story of verses 23-33, where Avraham presents ewe lambs as an offering that testifies to his right to its water through the cutting of a covenant before the Judge, Elohim. Due to the fact that the agreement for, and the naming of the well (v.23-33) is considered to have preceded the events of verses 1 through 21, it is safe to conclude that the limited supplies given to Hagar by Avraham were intended to last her the short distance to Beer-sheva, a well that Avraham had already redeemed for the use of his household.
 
The sages say that this well has ancient origins and was in fact, “Created between the two evenings, that is, on the eve of the seventh day of the creation.” (Pirke Eliezer, ut supra. c. 30)
 
It is by the Word of Hashem that Hagar’s eyes are opened and she receives living water. Hagar had returned to idolatry (v.14) and was therefore, not only physically but also spiritually blind to the water that was right in front of her.
 
Yeshua said, “Whoever drinks the water I give will never thirst again.”
 
This well is Beer-sheva, the well of sevenfold blessing, rest and covenant promise. By trusting in God’s Word (John 1), Hagar receives life for both herself and her son.
 
The Shomroniy (Samaritan) woman of John 4 is likewise held accountable by God in Messiah at Jacob’s well, and as a result repents, receives the living water of Yeshua, and proceeds to invite Yeshua, Salvation Himself to her village.
 
וַיְהִ֧י אֱלֹהִ֛ים אֶת־הַנַּ֖עַר וַיִּגְדָּ֑ל וַיֵּ֙שֶׁב֙ בַּמִּדְבָּ֔ר וַיְהִ֖י רֹבֶ֥ה קַשָּֽׁת׃
 
Gen 21:20 And Elohim (God, Judge) was with the young man; and he grew, and dwelt in the wilderness, and became an archer.
 
Hagar had sat a bow shot away from her son. Now her son becomes an archer. Both Ishmael’s role and the role of his descendants are emphasised by the symbol of the bow (warfare).
 
“And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brothers.”
 
–Bereishit (Genesis) 16:12
 
Jewish tradition says that Ishmael, “Was born with a bow, and brought up with one, and that he shot an arrow at his brother Isaac, with the intention to kill him, while he was in Avraham's house;” (Pirke, c. 30 Ammian. Marcellin. Hist. l. 14)
 
 וַיֵּ֖שֶׁב בְּמִדְבַּ֣ר פָּארָ֑ן וַתִּֽקַּֽח־ל֥וֹ אִמּ֛וֹ אִשָּׁ֖ה מֵאֶ֥רֶץ מִצְרָֽיִם׃
 
Gen 21:21 And he dwelt in the wilderness of Paran (Beautiful caverns): and his mother took him a wife out of the land of Egypt (Mitzrayim: double distress).
 
The location of the ancient wilderness of Paran is debated and manipulated by Islamic scholars, however, it seems most likely that the location of Paran is below the Sea of Salt (Dead sea) to the south-west near the border of Modern Israel and Jordan. There are a number of factors that support this location, including the name itself relative to the geography of the region.
 
One Jewish tradition suggests that Ishmael had two wives; the first he divorced, and then he married the Egyptian; his first wife, they say, he sent for, and took out of the plains of Moab, whose name was “Adishah,” and the other “Phatimah.” (Pirke Eliezer, ut supra. c. 30)
 
“And he (Ishmael) dwelt in the wilderness of Paran, and took to wife Adishah, whom he divorced, and then his mother took him Phatimah to wife, out of the land of Egypt:''
 
–Yerushalayim & Yonatan Targums 2nd Century C.E
 
 וַֽיְהִי֙ בָּעֵ֣ת הַהִ֔וא וַיֹּ֣אמֶר אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ אֶל־אַבְרָהָ֖ם לֵאמֹ֑ר אֱלֹהִ֣ים עִמְּךָ֔ בְּכֹ֥ל אֲשֶׁר־אַתָּ֖ה עֹשֶֽׂה׃
וְעַתָּ֗ה הִשָּׁ֨בְעָה לִּ֤י בֵֽאלֹהִים֙ הֵ֔נָּה אִם־תִּשְׁקֹ֣ר לִ֔י וּלְנִינִ֖י וּלְנֶכְדִּ֑י כַּחֶ֜סֶד אֲשֶׁר־עָשִׂ֤יתִי עִמְּךָ֙ תַּעֲשֶׂ֣ה עִמָּדִ֔י וְעִם־הָאָ֖רֶץ אֲשֶׁר־גַּ֥רְתָּה בָּֽהּ׃
וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אָנֹכִ֖י אִשָּׁבֵֽעַ׃
 
Gen 21:22 And it came to pass at that time, that Avimelech (My father is king) and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, spoke to Avraham, saying, “Elohim (God, Judge) is with you in all that you do:” Gen 21:23 “Now therefore, swear to me here by Elohim (God, Judge) that you will not deal falsely with me, nor with my son, nor with my son's son: but according to the kindness that I have done to you, you shall do to me, and to the land where you have sojourned.” Gen 21:24 And Avraham said, “I will swear.”
 
These events can be understood to have been set in the past and read as, “And it was in the past at that time…” This seems consistent with the previous identification of the wilderness of Beer-sheva in the account of Hagar’s expulsion. The establishing of the well of Beer-sheva prior to Hagar’s wandering shows that the blessing of God comes to her via Avraham’s trust.
 
It’s worth noting that Avimelech does not seek a covenant with Avraham because of his wealth but with the words, “God is with you in all that you do.”
 
It seems that the Philistines observed this oath until the days of the judge Samson, when they began to attack Israel for the first time. (Sotah 10a)
 
וְהוֹכִ֥חַ אַבְרָהָ֖ם אֶת־אֲבִימֶ֑לֶךְ עַל־אֹדוֹת֙ בְּאֵ֣ר הַמַּ֔יִם אֲשֶׁ֥ר גָּזְל֖וּ עַבְדֵ֥י אֲבִימֶֽלֶךְ׃
 
Gen 21:25 And Avraham rebuked Avimelech because of a well of water, which Avimelech's servants had violently taken away.
 
If there was to be a covenant Avraham wanted it to be established with truth and integrity. This is why he placed his cards on the table regarding the continued violent behaviour of Avimelech’s men. With peace comes responsibility and openness. Any peace devised outside of these parameters is a false peace. Many today in both secular and religious communities hide behind nondisclosure agreements and legalese in order to avoid accountability. As a result of this wilful lack of transparency numerous injustices are committed and in turn form a shaky foundation that makes any real lasting peace between people impossible to achieve.
 
וַיֹּ֣אמֶר אֲבִימֶ֔לֶךְ לֹ֣א יָדַ֔עְתִּי מִ֥י עָשָׂ֖ה אֶת־הַדָּבָ֣ר הַזֶּ֑ה וְגַם־אַתָּ֞ה לֹא־הִגַּ֣דְתָּ לִּ֗י וְגַ֧ם אָנֹכִ֛י לֹ֥א שָׁמַ֖עְתִּי בִּלְתִּ֥י הַיּֽוֹם׃
 
Gen 21:26 And Avimelech said, “I don’t know who has done this thing: neither did you tell me, nor have I heard of it, until today.”
 
Avimelech’s claim seems unlikely, given that it had been his practice to send his men to commit crimes against others (the abduction of Sarah).
 
וַיִּקַּ֤ח אַבְרָהָם֙ צֹ֣אן וּבָקָ֔ר וַיִּתֵּ֖ן לַאֲבִימֶ֑לֶךְ וַיִּכְרְת֥וּ שְׁנֵיהֶ֖ם בְּרִֽית׃
וַיַּצֵּ֣ב אַבְרָהָ֗ם אֶת־שֶׁ֛בַע כִּבְשֹׂ֥ת הַצֹּ֖אן לְבַדְּהֶֽן׃
וַיֹּ֥אמֶר אֲבִימֶ֖לֶךְ אֶל־אַבְרָהָ֑ם מָ֣ה הֵ֗נָּה שֶׁ֤בַע כְּבָשֹׂת֙ הָאֵ֔לֶּה אֲשֶׁ֥ר הִצַּ֖בְתָּ לְבַדָּֽנָה׃
וַיֹּ֕אמֶר כִּ֚י אֶת־שֶׁ֣בַע כְּבָשֹׂ֔ת תִּקַּ֖ח מִיָּדִ֑י בַּעֲבוּר֙ תִּֽהְיֶה־לִּ֣י לְעֵדָ֔ה כִּ֥י חָפַ֖רְתִּי אֶת־הַבְּאֵ֥ר הַזֹּֽאת׃
עַל־כֵּ֗ן קָרָ֛א לַמָּק֥וֹם הַה֖וּא בְּאֵ֣ר שָׁ֑בַע כִּ֛י שָׁ֥ם נִשְׁבְּע֖וּ שְׁנֵיהֶֽם׃
 וַיִּכְרְת֥וּ בְרִ֖ית בִּבְאֵ֣ר שָׁ֑בַע וַיָּ֣קָם אֲבִימֶ֗לֶךְ וּפִיכֹל֙ שַׂר־צְבָא֔וֹ וַיָּשֻׁ֖בוּ אֶל־אֶ֥רֶץ פְּלִשְׁתִּֽים׃
 
Gen 21:27 And Avraham took sheep and oxen, and gave them unto Avimelech; and both of them cut a covenant. Gen 21:28 And Avraham set seven ewe lambs of the flock by themselves. Gen 21:29 And Avimelech asked Avraham, “What is the meaning of these seven ewe lambs which you have set by themselves?” Gen 21:30 And he said, “These seven ewe (female) lambs shall you take from my hand, that they may bear witness of me, that I discovered this well.” Gen 21:31 So he called that place Beer-sheva (Well of seven, sevenfold covenant, well of blessing, covenant of rest); because there they both swore. Gen 21:32 Thus, they cut a covenant at Beer-sheva: then Avimelech rose up, and Phichol (Peh-col: Mouth of all, strength) the chief captain of his army, and they returned into the land of the Pilishtiym (Immigrants, invaders, usurpers).
 
The seven (שֶׁ֛בַע shevah) female lambs correspond to the oath (נִשְׁבְּע֖וּ nishbeu) and emphasize the completeness, longevity and rest that the oath will bring. Allegorically speaking, based solely on the meaning of the names, the father of trust is making an agreement with his father the King. Thus the well is named quite literally, “Well of Seven” or, “Well of Oath”.
 
Avraham’s insistence that Avimelech accept the lambs as a gift is an ancient means of verifying ownership, much like the transaction carried out in Ruth 4:7. It is a symbolic act, intended to be witnessed by all present as a mark of future legal ownership and the security that it affords future generations.
 
 וַיִּטַּ֥ע אֶ֖שֶׁל בִּבְאֵ֣ר שָׁ֑בַע וַיִּ֨קְרָא־שָׁ֔ם בְּשֵׁ֥ם יְהוָ֖ה אֵ֥ל עוֹלָֽם׃
וַיָּ֧גָר אַבְרָהָ֛ם בְּאֶ֥רֶץ פְּלִשְׁתִּ֖ים יָמִ֥ים רַבִּֽים׃
 
Gen 21:33 And Avraham planted an orchard (tamarisk) in Beersheva, and called there on the name of HaShem (YHVH: Mercy), the everlasting Elohim (God, Judge). Gen 21:34 And Avraham sojourned in the land of Pilishtiym (Immigrants, invaders, usurpers) many days.
 
The account ends with the planting of an orchard representing shade and respite for weary desert travellers and the unity of the God-head in Mercy (YHVH) and Judgement (Elohim).
 
The planting of trees, possibly tamarisk (an evergreen tree that is common to the Middle East, and can reach heights of 15.2 meters) is an act of remembrance. In fact trees are still planted today in Israel in memory of loved ones and to mark special events. Therefore, the planting of these shady trees near a well in an arid location are best understood to represent a memorial to the God Who has provided Avraham with an heir, life-giving water and shelter in the wilderness.
 
Avraham is said to have sojourned in the land of the Philistines for twenty-six years. (Yarchi & Bereshit Rabbah, sect. 54. fol. 48. 4)
 
Rashi says that it’s important to read this as a sojourning because the years from the birth of Isaac are to be counted in the 400 years during which Avraham’s descendants would be aliens in a land not their own. However, the land in which Avraham is now sojourning has already been promised to him and his descendants, therefore, Rashi’s assertion is incompatible with the prophetic Word of God. The four hundred years can only refer to the years Israel will spend in Egypt as slaves to Pharaoh.
 
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