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:
 
Following the birth and weaning of the promised son Isaac and the expulsion of Hagar and Ishmael, Avraham had acquired the well of באר שבע Beer-sheva (Sevenfold Covenant), planted a grove of shady trees as a memorial of what ה" HaShem had done and remained in the land of the פְּלִשְׁתִּים P’lishtim (Greek immigrants to Canaan from the Aegean. This people group ceased to exist long before the second century C.E. renaming of the land of Israel by her Roman oppressors)  [Canaan]. There Avraham worships and gives glory to HaShem יהוה (YHVH) אל El (God) of מלך העולם (King of the Universe).
 
Now Avraham will face his final (Tenth) trial. All his former trials have been completed and the promise of their fulfilment has come to fruition. This trial is different, the ultimate fulfilment of it will not come to fruition at this time in history, and certainly not through the death of Isaac, although it will come to fruition as a result of Isaac’s bloodline. In fact, rather than lose his son, Avraham receives him back and a substitute (the Ram of God) takes his place.
 
This trial also differs from the former trials in its perceived morality. Avraham, who exhibits great concern for justice elsewhere, is now faced with the enigma of a just God’s request for the death of an innocent (Isaac).
 
It’s interesting to note that while Rashi and the Rambam differ on the order and specifics of a number of Avraham’s trials, they both list הָעֲקֵידָה‎ the Akeidah (The Binding of Isaac) as the final and most important of the trials of Avraham.
 
The chronology of the Biblical text shows us that Isaac was thirty seven years of age at the time of הָעֲקֵידָה‎ the Akeidah. Sarah was ninety (Gen. 17:17) at his birth and 127 at her death (Gen. 23:1). The Targum Yonatan explains that Satan told Sarah that Avraham had slaughtered Isaac and she cried out in grief and died. This would explain why Avraham and Isaac were not present at her death: “Avraham came to eulogize Sarah and bewail her” (Genesis 23:2). The Rabbis suggest that this is the reason that the account of Sarah’s death follows directly after הָעֲקֵידָה‎ the Akeidah (The Binding of Isaac).
 
The Pesikta Rabbati teaches that הָעֲקֵידָה‎ the Akeidah took place on Rosh Hashanah. Hence it has become the Torah reading for the second day of Rosh Hashanah in modern Rabbinic Judaism.
 
Before we begin to study the text we should take time to reflect on the nature of trial as understood in the ancient Hebrew text (נסה - nasah). In the context of this passage the English translation, “tempt” is entirely inappropriate. Likewise the English, “test.” God does not tempt, nor does He have any need of testing in order to find out something, to the contrary, He knows all, past, present and future because time and space are subject to Him, existing in Him. The trial or proving of Avraham is intended to reveal to Avraham the fruit of the faith he has received from God, and establish that faith in the substitutionary atonement of God.
 
“Let no one say when tempted, ‘I am tempted of God’: for God cannot be tempted with evil, neither does He tempt any one: But every person is tempted, when they are drawn away of their own lust, and enticed. Then when lust has conceived, it brings forth sin: and sin, when it is fully realized, brings forth death.”
 
– Yaakov (James) 1:13-15
 
Given that God already knows the outcome of this trial, we cannot conclude that God is advocating human sacrifice as a common practice. To the contrary, He is foreshadowing the future manifestation of His own sacrificial love through Messiah Yeshua HaMelekh. Not a human sacrifice but the self-sacrificial act of the fully God and fully human Messiah Who gives Himself up for the sake of the repentant, having the authority and power to lay down His life and raise Himself from death (John 10:18).
 
The fact that this portion of the Torah is as central to Jewish theology as the Shema (Deut. 6:4-9, 11:13-21; Num. 15:37-41), shows that it is understood as the ultimate example of God’s relationship to Israel and her devotion to Him. Add to this that הָעֲקֵידָה‎ the Akeidah is a clear and irrefutable picture of the substitutionary sacrifice of עמנו - אל Imanu – El (God with us) as Messiah, and we have a connection that binds (pun intended) together both the ethnic Jewish people and the believing nations of the world.
 
This may well be one of the most important studies you ever engage in. Read carefully, listen well, qualify your conclusions, and above all else, trust God.
 
 וַיְהִ֗י אַחַר֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וְהָ֣אֱלֹהִ֔ים נִסָּ֖ה אֶת־אַבְרָהָ֑ם וַיֹּ֣אמֶר אֵלָ֔יו אַבְרָהָ֖ם וַיֹּ֥אמֶר הִנֵּֽנִי׃
 
Gen 22:1 And it came to pass after הַדְּבָרִים ha-d’varim (the words) these things, that הָאֱלֹהִ֔ים Ha-Elohim (the God, Judge) did נִסָּה nesah prove Avraham (Father of many nations), and said to him, “Avraham”: and he said, “הִנֵּנִי Hineiniy (I’m here, ready, prepared, willing), here I am.”
 
These events take place following the words (הַדְּבָרִים ha-d’varim), “And Avraham planted a grove in באר שבע Beer-sheva, and called there on the name of HaShem, the everlasting God. And Avraham sojourned in the land of Philistines' many days.” (Gen 21:33:34)
 
The text says, “Ha-Elohim” (The God) for good reason. There must be no misunderstanding regarding the use of Elohim here. This generic name for God, also used to name gods and judges, is pretexted here by the definite article, “the.”
 
The Midrash renders the word נִסָּה nesah as, “elevated” like a banner/miracle (נס - neis). Thus we could read, “The God elevated Avraham.” Following the events of הָעֲקֵידָה‎ the Akeidah God doesn’t speak directly to Avraham again except in the Angel/Messenger. This fact further illuminates the importance of these events. There is something in the story of the binding that acts as a catalyst for the perfecting of faith. We are reminded that, “the life is in the blood” which is given on the מִזבֵּחַ mizbeach (altar) for the remission of sin (Lev. 17:11). It makes sense therefore, that the substitutionary sacrifice in this account is symbolic of something much greater than the simple death of a ram.
 
Avraham’s response to God affirms the true character of the father of trust. The Hebrew הִנֵּנִי Hineiniy has no English equivalent. It denotes humility, readiness, willingness, obedience, receipt, openness etc.
 
 וַיֹּ֡אמֶר קַח־נָ֠א אֶת־בִּנְךָ֨ אֶת־יְחִֽידְךָ֤ אֲשֶׁר־אָהַ֙בְתָּ֙ אֶת־יִצְחָ֔ק וְלֶךְ־לְךָ֔ אֶל־אֶ֖רֶץ הַמֹּרִיָּ֑ה וְהַעֲלֵ֤הוּ שָׁם֙ לְעֹלָ֔ה עַ֚ל אַחַ֣ד הֶֽהָרִ֔ים אֲשֶׁ֖ר אֹמַ֥ר אֵלֶֽיךָ׃
 
Gen 22:2 And He (God) said, “fetch now your son, your only son Yitzchak (He laughs), whom you love, and וְלֶךְ־לְךָ lech lecha (walk, go forth) into the land of הַמֹּרִיָּה the Moriyah (seen by YHVH: ראה ra’ah & יה Yah); and ascend there, offering him there for a burnt offering upon one of the mountains which I will tell you of.
 
We should keep in mind that Avraham is 137 years old and Isaac 37, meaning that none of this could be forced upon Isaac. He must choose to accept every instruction of his father willingly. This is both an echo and prophetic ripple that reveals the Mashiach and Only Son of HaShem, Who is slain before the creation of the world (Revelation 13:8).
 
The words, “your son, your only son Yitzchak (He laughs), whom you love” are a glimpse into the future, when God would speak over His Son Yeshua saying, “This is my Son whom I love, in Him I am delighted!” (Matt. 3:17).
 
The unique identity of the Son Yeshua is further clarified in Yochanan (John) 1:14:
 
“And הדבר Ha-Davar the Word became flesh and dwelt among us. We looked upon His כָּבוֹד kavod (glory), the glory of the one and only Son from the Father, full of חֶסֶד chesed (grace, loving kindness) and אֶמֶת emet (truth).”
 
- Yochanan (John) 1:14
 
The phrase, “lech lecha” (walk and go forth) occurs only here and in 12:1, the initial instruction of God to Avraham, thus tying the two narratives together to show the completeness of Avraham’s call and purpose in God. This instruction to go up to sacrifice requires courage equal to the instruction to give up everything and follow God. We should pause a moment to consider the fact that התלמידים the Talmidim (Disciples) of Yeshua responded to the call to follow God’s Messiah, but with the exception of Yochanan (John) and the women closest to Yeshua, they were not able to muster the courage to go up to the sacrifice with Him.
 
Mt Moriyah (seen by YHVH: ראה ra’ah & יה Yah), is the Temple Mount (2 Chronicles 3:1). Onkelos renders, “go forth into the land of Divine service.” It’s thought that he takes Moriyah to be derived from מוֹר mor (myrrh), which is one of the spices of the Temple service (Rashi). This connects the Akeidah to the Temple Mount and the foundation stone האבן, which tradition identifies as the stone on which Isaac was laid.
 
 וַיַּשְׁכֵּ֨ם אַבְרָהָ֜ם בַּבֹּ֗קֶר וַֽיַּחֲבֹשׁ֙ אֶת־חֲמֹר֔וֹ וַיִּקַּ֞ח אֶת־שְׁנֵ֤י נְעָרָיו֙ אִתּ֔וֹ וְאֵ֖ת יִצְחָ֣ק בְּנ֑וֹ וַיְבַקַּע֙ עֲצֵ֣י עֹלָ֔ה וַיָּ֣קָם וַיֵּ֔לֶךְ אֶל־הַמָּק֖וֹם אֲשֶׁר־אָֽמַר־ל֥וֹ הָאֱלֹהִֽים׃
 
Gen 22:3 And Avraham rose up early in the morning, and saddled his male donkey, and took two of נְעָרָיו֙ nearayv his young men with him, and Yitzchak his son, and chopped the wood for the burnt offering, and rose up, and went toward the place of which God had spoken.
 
The phrase, “rose up early,” indicates Avraham’s immediate obedience to God’s instruction.
 
The fact that Avraham saddled his own donkey is noteworthy. This was the job of a servant. Avraham was so intent on obedience to God that he ignored his personal dignity. The text also infers that it was Avraham who chopped the wood.
 
It is important to understand that the Hebrew נְעָרָיו֙ nearayv refers to a young man between the ages of 12 and 40 years. The same word used here to refer to Avraham’s servants is also used to refer to Isaac later in the text.
 
The Midrash says that the two young men Avraham took with him were Eliezer and Ishmael, who was visiting his father, having now lived in Paran for some time. It is an endearing thought, an illumination of reconciliation and the help of God. The names of these two, “God helps” and “Heard by God” are both beautiful representations of the character of God as it unfolds in the remainder of this historical account.
 
There are those who see contradiction and even hypocrisy in the actions of Avraham. They say that he pleaded for the innocent when God was about to destroy Sodom but here he is blindly obedient to God’s command to kill his innocent son Isaac. However, there is an important distinction between these two events. First, there were in the end, no innocent ones in Sodom. In fact, it is true to say that even those God spared were not innocent. Second, the destruction of Sodom was a judgement against sin, whereas the present instruction is related to sacrifice. God is not commanding a judgement, He is initiating a sacrifice. In order for sacrifice to be understood within the framework of redemptive substitution, that which is offered must be blameless and without blemish. Therefore, Isaac’s comparative innocence is essential to this sacrificial instruction and helps to explain Avraham’s willing obedience.
 
 בַּיּ֣וֹם הַשְּׁלִישִׁ֗י וַיִּשָּׂ֨א אַבְרָהָ֧ם אֶת־עֵינָ֛יו וַיַּ֥רְא אֶת־הַמָּק֖וֹם מֵרָחֹֽק׃
 
Gen 22:4 Then on the third day Avraham lifted up his eyes, and saw the place far off.
 
The third day is an obvious foreshadowing to the death and resurrection of both Yonah (Jonah) and Yeshua (Jesus). It is not, as some erroneously suggest, an idiom. Third day in Hebrew means three days have passed, just as it does in English. There is not one example so far as I’m aware, of and idiomatic use of the phrases, “third day” or “three days,” within the meta narrative of Scripture. Those who say that the historical story of Jonah is simply a myth must also call Yeshua a deluded liar (Matt. 12:39-40). In short, they are blasphemers.
 
The phrase, “lifted up his eyes,” is connected to Avraham’s receiving God’s previous promise of land, and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ראה ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide.” Provision and sight are synonymous terms in this context.
 
Avraham saw the cloud of God’s presence over the mountain, thus recognizing that it was the destination he was seeking (Pirkei D’Rabbi Eliezer).
 
 וַיֹּ֨אמֶר אַבְרָהָ֜ם אֶל־נְעָרָ֗יו שְׁבוּ־לָכֶ֥ם פֹּה֙ עִֽם־הַחֲמ֔וֹר וַאֲנִ֣י וְהַנַּ֔עַר נֵלְכָ֖ה עַד־כֹּ֑ה וְנִֽשְׁתַּחֲוֶ֖ה וְנָשׁ֥וּבָה אֲלֵיכֶֽם׃
 
Gen 22:5 And Avraham said to his נְעָרָ֗יו nearayv young men, “Stay here with the donkey; and I and וְהַנַּ֔עַר ha-na’ar the young man will go yonder and bow down, and then we will return to you.
 
We should take special note of the term, נַּעַר “Na’ar” which is used here of both Avraham’s young men (servants) and the young man Isaac. This noun can refer to a young man between the ages of 12 and 40, and should not be presumed to refer to a young child as is inferred by numerous English translations which use, “lad” or “boy” to translate this complex Hebrew noun. In some cases this translation seems intentionally misleading, as in the KJV translation, which translates the same term, “young men” when referring to Avraham’s servants but, “lad” when referring to Isaac. This is at best inconsistent.
 
“And then we will return,” is plural. Avraham did not say, “and then I will return.” This shows the trust that Avraham had in the promise of God (Gen. 21:12). Avraham believed he would return with Isaac in tow. The Jewish writer of the book of Hebrews affirms Avraham’s core belief:
 
“In trust Avraham, when he was being proved, offered up Yitzchak. Yes, he who had received the promises was offering up his one and only son— the one about whom it was said, “Through Yitzchak your offspring shall be named.” He reasoned that God was able to raise Yitzchak up even from the dead—and in a sense, he did receive him back from there.”
 
 – Hebrews 11:17-19 [Author’s translation]
 
 וַיִּקַּ֨ח אַבְרָהָ֜ם אֶת־עֲצֵ֣י הָעֹלָ֗ה וַיָּ֙שֶׂם֙ עַל־יִצְחָ֣ק בְּנ֔וֹ וַיִּקַּ֣ח בְּיָד֔וֹ אֶת־הָאֵ֖שׁ וְאֶת־הַֽמַּאֲכֶ֑לֶת וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
 
Gen 22:6 And Avraham took the wood of the burnt offering, and laid it upon Yitzchak his son; and he took הָאֵשׁ haeish the fire (holy fire, altar fire) in his hand, and a knife; and they walked on together.
 
The Midrash compares Isaac’s burden of wood to the Roman practice of crucifixion:
 
“It is like a person who carries his cross on his own shoulder”
 
–Bereishit Rabbah 56:3
 
There is an undeniable link to the Messiah Yeshua:
 
“They (Roman soldiers) took Yeshua, therefore, and He went out, bearing His own cross, to the place called the Skull, which is called in a language of the Hebrews, Golgotha (Skull).”
 
–Yochanan (John) 19:17 [Author’s translation]
 
The phrase, “And they walked on together,” denotes harmony of purpose. The same phrase is repeated in verse 8, by which time Isaac knew that he was to be the sacrifice.
 
Father and son going together is a figurative allusion to the cross of Messiah, Who says, “I and the Father are One!” Yeshua, and the Father are equally present on the cross. The pseudo-Christian nonsense “the Father turned His face away” is an indictment on the poor theology of so many, so called worship songs.
 
The following portion of Yeshayahu (Isaiah) is conveniently left out of the Haf-Tarah (filling/completing/illumination of the Torah) readings in the modern rabbinical Torah reading cycle. However, it was part of the triannual Torah cycle of the first century. It conveys a sense of the intimate agreement between Father and Son, and the willingness of the sacrificial appointee.
 
“He was oppressed (tormented), and he was afflicted, and did not open his mouth; kaseh like a lamb latevach led to the slaughter, ucheracheil and like a ewe lifneiy before the face of its shearers is silent, so he did not open his mouth. Yet HaShem (YHVH: Mercy) chafeitz 
desired to bruise (crush) him; hecheliy He has put him to grief; im-tasiym with his appointment as an offering for guilt nafsho by his soul (life, being), yireh he will see his zera offspring; ya’ariych he will prolong his yamiym days; ve’cheifetz and the desire of HaShem (YHVH: Mercy) beyado in his hand yitzlach will advance, rush, succeed, progress, prosper.”
 
–Yeshayahu (Isaiah) 53:7, 10 [Author’s translation]
 
 וַיֹּ֨אמֶר יִצְחָ֜ק אֶל־אַבְרָהָ֤ם אָבִיו֙ וַיֹּ֣אמֶר אָבִ֔י וַיֹּ֖אמֶר הִנֶּ֣נִּֽי בְנִ֑י וַיֹּ֗אמֶר הִנֵּ֤ה הָאֵשׁ֙ וְהָ֣עֵצִ֔ים וְאַיֵּ֥ה הַשֶּׂ֖ה לְעֹלָֽה׃
 
Gen 22:7 And Yitzchak said, “Avraham my father,” and continued saying, “My father”: and he (Avraham) responded, “הִנֶּנִּי Hineniy Here I am, my son.” And he (Yitzchak) said, “Behold the fire and the wood: but where is the lamb for a burnt offering?”
 
Up to this point Isaac believed that they were going to make a sacrifice to God and would thus find a lamb for this purpose while on their journey.
 
 וַיֹּ֙אמֶר֙ אַבְרָהָ֔ם אֱלֹהִ֞ים יִרְאֶה־לּ֥וֹ הַשֶּׂ֛ה לְעֹלָ֖ה בְּנִ֑י וַיֵּלְכ֥וּ שְׁנֵיהֶ֖ם יַחְדָּֽו׃
 
Gen 22:8 And Avraham said, “אֱלֹהִים Elohim (God) יִרְאֶה־לּוֹ (yireh lo root: ראה ra’ah) will provide himself a lamb for a burnt offering:” so they walked on together.
 
Avraham’s trust, as illuminated in Hebrews 11:17, remains. He firmly believes that God will bring about a miracle. Once again, the phrase, “so they walked on together,” conveys a unity of purpose.
 
The phrase, “אֱלֹהִים יִרְאֶה Elohim yireh” (God provides) links the seeing (ra’ah) of God to His provision (יִרְאֶה yireh). Thus we can also read, “Elohim sees the lamb for the burnt offering.”
 
Additionally, one could read, “Elohim will provide himself, a lamb for a burnt offering.”
 
True love and sacrifice are intrinsically linked. If your love for another doesn’t include a willingness to sacrifice your own needs, even yourself for their good, then it’s not love.
 
 וַיָּבֹ֗אוּ אֶֽל־הַמָּקוֹם֮ אֲשֶׁ֣ר אָֽמַר־ל֣וֹ הָאֱלֹהִים֒ וַיִּ֨בֶן שָׁ֤ם אַבְרָהָם֙ אֶת־הַמִּזְבֵּ֔חַ וַֽיַּעֲרֹ֖ךְ אֶת־הָעֵצִ֑ים וַֽיַּעֲקֹד֙ אֶת־יִצְחָ֣ק בְּנ֔וֹ וַיָּ֤שֶׂם אֹתוֹ֙ עַל־הַמִּזְבֵּ֔חַ מִמַּ֖עַל לָעֵצִֽים׃
 
Gen 22:9 And they came to the place which הָאֱלֹהִים Ha-Elohim (the God) had told him of; and Avraham built אֶת־הַמִּזְבֵּחַ the specific altar (et ha-mizbeach: Root, זבח zabach – slaughter, kill) there, and laid the wood in order, וַֽיַּעֲקֹד֙ vaya’akod and bound Yitzchak his son, and laid him on the altar upon the wood.
 
It’s from this verse that the Hebrew title for this passage, “הָעֲקֵידָה‎ Ha-Akeidah” (The Binding) is derived.
 
The altar, הַמִּזְבֵּחַ ha-mizbeach, is intended for the shedding of blood. On every occasion that this term is used in the Torah without qualifying terms, it refers to an altar of slaughter. It is fitting that on the Mountain that would later become the site of the daily Temple offerings, this pivotal sacrifice is about to take place.
 
At the age of 137, Avraham could not have bound Isaac (37) without his consent.
 
“Father, I am a strong young man and you are old. I’m afraid that when I see the slaughtering knife in your hand I might flinch and possibly do you harm. I may also injure myself and become unfit for sacrifice. Or an involuntary movement by me might prevent you from performing the ritual slaughter properly. Therefore, bind me well, so that at the final moment I will not fail in my filial honour and respect, thereby not fulfilling the commandment properly.”
 
–Midrash
 
The prophet Yeshayahu (Isaiah) speaks of Yeshua in the following way:
 
“He was oppressed, though he humbled himself and opened not his mouth; as a lamb that is led to the slaughter, and as a sheep that before her shearers is dumb; yea, he opened not his mouth.”
 
– Yeshayahu (Isaiah) 53:7
 
 וַיִּשְׁלַ֤ח אַבְרָהָם֙ אֶת־יָד֔וֹ וַיִּקַּ֖ח אֶת־הַֽמַּאֲכֶ֑לֶת לִשְׁחֹ֖ט אֶת־בְּנֽוֹ׃
 
Gen 22:10 And Avraham stretched forth his hand, and took the knife to slay his son.
 
The Midrash says that as Avraham reached for the knife, tears feel from his eyes into Isaac’s eyes.
 
The Targum Yonatan records that Isaac looked up to see the Angels on high, while Avraham was yet unable to see them.
 
Rashi notes that the Angels also wept and their tears fell into Isaac’s eyes.
 
In this moving account there is an intimate, intrinsic grief which is shared by The Father God, the Angel/Messenger of Hashem, Avraham and Isaac.
 
 וַיִּקְרָ֨א אֵלָ֜יו מַלְאַ֤ךְ יְהוָה֙ מִן־הַשָּׁמַ֔יִם וַיֹּ֖אמֶר אַבְרָהָ֣ם׀ אַבְרָהָ֑ם וַיֹּ֖אמֶר הִנֵּֽנִי׃
 
Gen 22:11 And Malakh (Messenger) HaShem (YHVH: Mercy) called to him (Avraham) from the heavens, and said, “Avraham, Avraham:” and he responded, “Hineiniy (I’m here, ready, prepared, willing), here I am.”
 
The Hebrew text can be read literally as, “And calling toward (Avraham), Messenger HaShem.” This should be understood to mean that the Messenger (Angel) is a manifest representation of HaShem Himself.
 
The Angel of Hashem is the manifestation of the post resurrection, transcendent (unbound by time and space,) trans-locational Messiah Yeshua, Who is witnessing here the living symbolism of His own sacrificial death.
 
 וַיֹּ֗אמֶר אַל־תִּשְׁלַ֤ח יָֽדְךָ֙ אֶל־הַנַּ֔עַר וְאַל־תַּ֥עַשׂ ל֖וֹ מְא֑וּמָּה כִּ֣י׀ עַתָּ֣ה יָדַ֗עְתִּי כִּֽי־יְרֵ֤א אֱלֹהִים֙ אַ֔תָּה וְלֹ֥א חָשַׂ֛כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידְךָ֖ מִמֶּֽנִּי׃
 
Gen 22:12 And He (HaMalakh HaShem) said, “Don’t lay your hand upon ha-na’ar the young man, neither do anything to him: for atah until this time yada’tiy I have known, that you are in awe of Elohim (God), seeing you have not withheld your son, your only son from Me.
 
Not even a hair of Isaac’s head was harmed. God speaks in a timely fashion and Avraham responds in the same manner with which he began this journey of obedience, thus answering the question of faith.
 
The Angel of Hashem, Who is speaking to Avraham repeats the phrase, “your son, your only one.”
 
I believe the traditional English translation, “for now I know that you fear me” is misleading. The phrase, “now I know” infers that at one time He did not know. This contradicts the essence of God’s character, His omniscience (Isaiah 46:9-10, 40:13-14; Psalm 33:13-15, 139:1-3, 139:4, 139:15-16, 147:4-5; Job 21:22, 37:16; 1 Chronicles 28:9; Romans 11:33; Hebrews 4:13; Luke 12:7;  1 John 3:20; Matthew 10:29-30). In fact, God need learn nothing from these events. He has already seen them concluded. If we read, “For until this time I have known” we are more inclined to interpret the statement as an assurance to Avraham rather than a declaration of discovery on the part of HaShem and His Angel.
 
 וַיִּשָּׂ֨א אַבְרָהָ֜ם אֶת־עֵינָ֗יו וַיַּרְא֙ וְהִנֵּה־אַ֔יִל אַחַ֕ר נֶאֱחַ֥ז בַּסְּבַ֖ךְ בְּקַרְנָ֑יו וַיֵּ֤לֶךְ אַבְרָהָם֙ וַיִּקַּ֣ח אֶת־הָאַ֔יִל וַיַּעֲלֵ֥הוּ לְעֹלָ֖ה תַּ֥חַת בְּנֽוֹ׃
 
Gen 22:13 And Avraham lifted up his eyes, and looked, and behold behind him a ram caught in a thicket by his horns: and Avraham went and took the ram, and offered him up for a burnt offering tachat instead, for the sake, as a substitute of his son.
 
Once again, the phrase, “lifted up his eyes” is connected to Avraham’s receiving God’s previous promise of land and to the provision of God through sight. The mountain which is already seen by God is now being seen by Avraham. The Hebrew ראה ra’ah (see) is the same root being used in verse 8 where it is usually translated as, “provide.” Provision and sight are synonymous terms in this context.
 
A ram caught in a thicket may be without obvious signs of blemish, such as discoloured wool or bodily deformity, and thus qualifies for the sacrifice as ritually clean. However, it is unlikely that the ram was without scratches and bleeding from the time spent in the thicket. Nor does cutting from without disqualify the sacrificial animal as being without blemish. This is a picture of the crown of thorns which was pressed down onto the head of our Messiah Yeshua.
 
The importance of a ram over a lamb here, is to make clear that the future substitutionary sacrifice would be made by a male.
 
 וַיִּקְרָ֧א אַבְרָהָ֛ם שֵֽׁם־הַמָּק֥וֹם הַה֖וּא יְהוָ֣ה׀ יִרְאֶ֑ה אֲשֶׁר֙ יֵאָמֵ֣ר הַיּ֔וֹם בְּהַ֥ר יְהוָ֖ה יֵרָאֶֽה׃
 
Gen 22:14 And Avraham called the name of that place YHVH Yir’eh: as it is said to this day, “In the mount of the HaShem (Mercy) it shall be provided/seen (yeiraeh).
 
The original name of this place was Shalem, the name given to it by Shem, son of Noach (whom the sages identify as Melkiy-tzedek [King of Righteousness], the king of Shalem). The Midrash says that following the Akeidah, when Avraham named the place Adonay Yireh, HaShem in deference to both Shem and Avraham, named the place Yerushalayim (Jerusalem).
 
 וַיִּקְרָ֛א מַלְאַ֥ךְ יְהוָ֖ה אֶל־אַבְרָהָ֑ם שֵׁנִ֖ית מִן־הַשָּׁמָֽיִם׃
 וַיֹּ֕אמֶר בִּ֥י נִשְׁבַּ֖עְתִּי נְאֻם־יְהוָ֑ה כִּ֗י יַ֚עַן אֲשֶׁ֤ר עָשִׂ֙יתָ֙ אֶת־הַדָּבָ֣ר הַזֶּ֔ה וְלֹ֥א חָשַׂ֖כְתָּ אֶת־בִּנְךָ֥ אֶת־יְחִידֶֽךָ
 
Gen 22:15 And the Malakh (Messenger, Angel) HaShem (YHVH: Mercy) called to Avraham out of the heavens the second time, Gen 22:16 And said, “By myself have I sworn, says HaShem (YHVH: Mercy), because you have done ha-davar this thing, according to the word, and have not withheld your son, your only son:”
 
The Angel of Hashem speaks a second time after the sacrifice of the ram has been performed. The familiar reprise, “your son, your only son,” rings out again in affirmation of the faith that Avraham has exhibited and as a prophetic foreshadowing of the Messiah.
 
“16 For indeed people swear an oath by one greater, and taking an oath serves as confirmation to them, an end of all strife, dispute, contradiction between them. 17 In the same way God, desiring more abundantly to demonstrate to the heirs of the promise the fact that His purpose is immutable, unchangeable, confirmed it with an oath, 18 so that by two immutable, unchangeable things in which it is impossible for God to lie, we might have strong comfort who have fled for refuge to take hold of the hope set before us.”
 
–Hebrews 6:16-18 [Author’s translation]
 
 כִּֽי־בָרֵ֣ךְ אֲבָרֶכְךָ֗ וְהַרְבָּ֨ה אַרְבֶּ֤ה אֶֽת־זַרְעֲךָ֙ כְּכוֹכְבֵ֣י הַשָּׁמַ֔יִם וְכַח֕וֹל אֲשֶׁ֖ר עַל־שְׂפַ֣ת הַיָּ֑ם וְיִרַ֣שׁ זַרְעֲךָ֔ אֵ֖ת שַׁ֥עַר אֹיְבָֽיו׃
 
Gen 22:17 “In blessing I will bless you, and in making great (multiplying) I will make great (multiply) your seed as the stars of the heavens, and as the sand which is upon the sea shore; and your seed shall possess the gate of his enemy;
 
The language of this blessing mirrors that of several previous addresses (Gen. 12:3, 13:16, 15:5). Here it is said in confirmation of the promise which God saw completed in Avraham, before Avraham had come to the place of completing his trust through the action of bringing his son and heir as a sacrifice before HaShem.
 
Notice that the seed is singular, he will possess the gate (singular) of his enemy.
 
What is different about this blessing is that it adds the clause, “and your seed shall possess the gate of his enemy.” It seems that this clause has not been added until now because the symbolism of the sacrificial act of the Akeidah had to take place in order to reveal the nature of the future seed (Messiah), Who would possess the gate of humanity’s greatest enemy, death.
 
 וְהִתְבָּרֲכ֣וּ בְזַרְעֲךָ֔ כֹּ֖ל גּוֹיֵ֣י הָאָ֑רֶץ עֵ֕קֶב אֲשֶׁ֥ר שָׁמַ֖עְתָּ בְּקֹלִֽי׃
 
Gen 22:18 And in your seed shall all the nations of the earth be blessed; because you have heard שָׁמַ֖עְתָּ Shamata in My voice בְּקֹלִֽי bekoliy.
 
It is through Yeshua, the greater son of Avraham and of David, the Messiah and sacrificial lamb of God, that all the nations will be blessed.
 
Avraham, Shamata (listened, received, understood, comprehended) and welcomed the kol (voice) of HaShem. Thus, he became the father of all who would trust God and the first Hebrew, the one who received the promise of Israel’s coming redemption.
 
 וַיָּ֤שָׁב אַבְרָהָם֙ אֶל־נְעָרָ֔יו וַיָּקֻ֛מוּ וַיֵּלְכ֥וּ יַחְדָּ֖ו אֶל־בְּאֵ֣ר שָׁ֑בַע וַיֵּ֥שֶׁב אַבְרָהָ֖ם בִּבְאֵ֥ר שָֽׁבַע׃
 
Gen 22:19 So Avraham returned unto his young men, and they rose up and went together to Beer-sheva (Well of Seven, Well of Rest, Covenant of Seven); and Avraham dwelt at Beer-sheva.
 
All four men, “rose up” in immediate obedience and “went together” with harmony of purpose, to the well of sevenfold blessing, the mayim chayim (living waters) of covenant promise.
 
 וַיְהִ֗י אַחֲרֵי֙ הַדְּבָרִ֣ים הָאֵ֔לֶּה וַיֻּגַּ֥ד לְאַבְרָהָ֖ם לֵאמֹ֑ר הִ֠נֵּה יָלְדָ֨ה מִלְכָּ֥ה גַם־הִ֛וא בָּנִ֖ים לְנָח֥וֹר אָחִֽיךָ׃
 
Gen 22:20 And it came to pass after ha-d’avriym (these words, these things), that it was told Avraham, saying, “Behold, Milcah (Queen), she has also born children to your brother (uncle, male relative etc.) Nachor (Snorting);
 
The promise of multiplying and the prospering of Avraham’s progeny is immediately supported by the news of a bride for Isaac.
 
The genealogy of Nachor’s family has been kept till now in order to coincide with the events of the Akeidah. Thus showing God’s providence in the birth of Isaac’s future wife and the maintaining of the godly bloodline.
 
It is fitting that Rivkah (captivating, knotted cord, tied up, secured, bound), Isaac’s future bride is born to Milcah (Queen). Just as Sarah (Princess, Queen) had become the Queen of the promise, Rivkah, who has been born to a queen, will become the binding (Akeidah) of the promise, securing it through the birth of Yaakov/Israel.
 
 אֶת־ע֥וּץ בְּכֹר֖וֹ וְאֶת־בּ֣וּז אָחִ֑יו וְאֶת־קְמוּאֵ֖ל אֲבִ֥י אֲרָֽם׃
 וְאֶת־כֶּ֣שֶׂד וְאֶת־חֲז֔וֹ וְאֶת־פִּלְדָּ֖שׁ וְאֶת־יִדְלָ֑ף וְאֵ֖ת בְּתוּאֵֽל׃
 וּבְתוּאֵ֖ל יָלַ֣ד אֶת־רִבְקָ֑ה שְׁמֹנָ֥ה אֵ֙לֶּה֙ יָלְדָ֣ה מִלְכָּ֔ה לְנָח֖וֹר אֲחִ֥י אַבְרָהָֽם׃
וּפִֽילַגְשׁ֖וֹ וּשְׁמָ֣הּ רְאוּמָ֑ה וַתֵּ֤לֶד גַּם־הִוא֙ אֶת־טֶ֣בַח וְאֶת־גַּ֔חַם וְאֶת־תַּ֖חַשׁ וְאֶֽת־מַעֲכָֽה׃ 
 
Gen 22:21 Uz (Wooded, counsel) his firstborn, and Buz (contempt) his brother, and Kemuel (Kum – El: Risen in God, Raised by God) the father of Aram (exalted), Gen 22:22 And Kesed (increase), and Chazo (vision), and Pildash (flame of fire), and Yidlaf (weeping), and Betuel (Bet-El: Dwells in God). Gen 22:23 And Betuel (Dwells in God) produced Rivkah (captivating, knotted cord, tied up, secured): these eight Milcah (Queen) did bear to Nachor (snorting), Avraham's brother (uncle, male relative etc.). Gen 22:24 And his concubine, whose name was Reumah (elevated, arise), she bore also Tevah (slaughter), and Gacham (burning), and Tachash (animal hide), and Maachah (Pressure, squeezed, crushed: lit. She has pressed).
 
Rivkah, in addition to being the daughter of a queen (Milcah) is also the daughter of one who dwells in God (Betuel).
 
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