Many have focused on the actions of Shimon and Levi in this account, however, the greater lesson here is one of holiness, that is, Israel’s need to be set apart unto God alone. Introduction:
Yaakov has only recently separated himself and his family from Esav in obedience to God’s instruction regarding the unique role that Israel is to have among the nations. Now, having only just returned to the Land of promise, he is faced with yet another threat to Israel’s distinctive identity in God. The threat of intermarriage with the idolatrous inhabitants of Shechem (See Gen 24; 27:46-28:9 for the lengths to which the Patriarchs will go to avoid intermarriage). As in the case of the many other events recorded early in Genesis, this story may well have acted as inspiration for the writing of later commandments (Exodus 23:27-33; Deut. 22:28-29; Deut. 7:1-5). Many have focused on the actions of Shimon and Levi in this account, however, the greater lesson here is one of holiness, that is, Israel’s need to be set apart unto God alone. With this in mind we are able to better navigate the great offense that is represented in the defiling of Dinah and the judgement that comes against the people of Shechem as a result of their prince’s sin. 34:1 And Dinah (Judgement) Bat Leah (Daughter of Leah [Weary]), which she bore unto Ya’akov (Follows after the heel), went out to see the Banot HaAretz (Daughters of the land). Given the lengths to which Yaakov has gone to keep his family separate (camped outside the city Gen. 33:18), it is at very least foolish for Dinah to compromise cultural etiquette by leaving the camp to engage with the daughters of the of the land (Specifically the provence of Shechem). Some of our Sages suggest that Dinah was enticed by the daughters of Shechem, however, there is nothing in the text to indicate this. The plain meaning of the text simply denotes an inquisitive teenager’s poorly thought out adventure, one that ends in tragedy and heart break for Dinah. One might ask, “Why was she not seen leaving and called back?” To which we can respond, “Her brothers were elsewhere herding the animals and Yaakov along with his wives could easily have been preoccupied at the time.” 2 And when Shechem (Back) Ben Chamor (Son of a He-ass) the Chivi (Aramaic: Serpentine or Hebrew: Hivite, villagers), Nasi HaAretz (Prince of the land) saw her, he took her, and lay with her, and violated her. The Midrash notes that the Hebrew Chivi, does not refer to Shechem being a Hivite because he is an Amorite (Gen. 48:22). It states therefore, that the word Chivi is a borrowed Aramaic word meaning Serpentine. Thus we read, “Shechem son of a He-ass, the serpentine prince of the land”. Some suggest that the last word of verse two simply refers to fornication (sexual relations outside of the marriage covenant). However, the combining of the terms, “took, lay, violated” denotes a violent act that can only be seen as rape. This act would have had far reaching consequences for Dinah given the stigma attached to women in this ancient culture, who were considered sexually defiled, unclean (2 Sam. 13:12-16). It is worth noting that these events must have taken place in or near the city of Shechem and in close proximity to the daughters of the land and yet no one came to Dinah’s aid. 3 And his nefesh (Core being) had devak (Clung to, overtook, pursued) Dinah Bat Ya’akov (Judgement the daughter of the one who follows after the heel), and he loved the na’arah (Young woman), and spoke to (implored) the lev (core being, soul, heart) of hanaarah (The Young Woman). 4 And Shechem spoke unto Chamor aviv (his father), saying, “Get me this yaldah (child) for an isha (wife).” In some sense the opening phrase could read, “With all his might he overtook Dinah”. The text is careful to show Dinah’s connection to Yaakov, thus making her rape and capture a defiling act against the household of Israel. Having taken Dinah without any attempt to arrange betrothal through proper channels, and having ruined any chance of her having future prospects for marriage, Shechem seems to have developed a genuine love for Dinah and with no respect for her feelings or her victimization, he begs her to reciprocate. Dinah is initially described as a young woman (na’arah), however this is qualified by the term that follows; yaldah (a female child). The Sages say that Dinah was 13 years of age when these events occurred. This only adds to the despicable nature of Shechem’s crime. 5 And Ya’akov heard that he (Shechem) had made his bat Dinah (Daughter Judgement) tameh (sexually unclean, defiled); now his banim (Sons) were with his mikneh (herds) in the sadeh (field); and Ya’akov held his peace until they were come. Yaakov had heard of Dinah’s defilement but the text infers that he had heard the information from a source other than Dinah herself, which is consistent with the latter verses explaining her residence in the house of Shechem; meaning that Shechem had, with the approval of his father Chamor, kept Dinah at his home in Shechem (city) from the time of the rape. It seems likely that while Yaakov may have wanted to rescue his daughter at once, he realised that the residents of Shechem outnumbered his retinue and that he must consider his response carefully before acting so as not to endanger Dinah further. Thus he, “held his peace”, waiting for his sons to return so that they could aid him in the recovery of their sister. 6 And Chamor avi Shechem (He-ass, father of Back) went out unto Ya’akov to speak with him. Having either intentionally or tacitly approved of his sons actions, Chamor, after ignoring all accepted cultural protocol for seeking a betrothal contract, goes out from the town of Shechem where Yaakov’s daughter Dinah is being held against her will, to speak with Yaakov and arrange a marriage and co-existence between their tribes. If this behaviour is vindictive of the culture in Shechem, it is proof that they are a people of dubious moral character at best. 7 And the Bnei Ya’akov (Sons of Jacob) came from the sadeh (field) when they heard it; and the anashim (men) were grieved (hurt, tortured within), and they were extremely furious, because he (Shechem) had brought nevalah (folly, disgrace, outrage) against Yisrael in lying with Bat Ya’akov (Daughter of Jacob); a thing that should not to be done. At the beginning of this account Dinah is called the daughter of Leah (Weary), that is, a daughter of vulnerability. Here however, she is called the daughter of Yaakov, who is the daughter of the disciple of HaShem, a man who has been given the name Israel and with it the Land. Shechem’s sin, as abhorrent as it is in regard to Dinah’s personal suffering, is considered by the sons of Israel to be a defiling of their father’s name and of Israel’s identity as a set apart people unto HaShem. Thus it is, “a thing that should not be done!” (An abomination). It is in understanding the spiritual implications of Shechem’s act that we are able to better understand the actions of Shimon and Levi in avenging their sister. 8 And Chamor spoke with them, saying, “The nefesh (Inner being) of beni (my son) Shechem longs for your bat (Daughter); now give her to him as a isha (Wife). 9 So intermarry with us, and give your banot (daughters) to us, and take benoteinu (our daughters) for yourselves. This request is offensive on many levels, however the greatest offense is against the lineage of God’s chosen people. The patriarchs have pursued marriage within their own ethnicity according to God’s instruction and Yaakov has imparted this tradition to his children. The Torah, speaking of, among others, the Amorites and Chivi, says: “Neither shall you make marriages with them; your daughter you shall not give unto his son, nor his daughter shall you take for your son. For they will turn away your son from following Me, that they may serve elohim acherim (other gods); so will the anger of Hashem be kindled against you, and destroy you suddenly.” –D’varim/Deut. 7:4-5 In light of God’s calling on Israel and the later instruction of the Torah, what Chamor is proposing stands in direct opposition to the will of HaShem. The Scripture shows that the primary reason for Israel’s need to avoid intermarriage is for her protection against idolatry. 10 Then you will dwell with us; and HaAretz (The land) shall be before you; dwell and trade in it, and take possession of it.” This is a deceptive proposal given that Chamor’s intention is not that Yaakov prosper but that he and the people of Shechem might prosper at Yaakov’s expense (v.23). 11 And Shechem said to her father (Yaakov) and to her achim (Brothers), “Let me find chen (grace) in your eyes, and whatever you require of me I will give. 12 Ask me for a great mohar (bride price, dowry) and mattan (gift), and I will pay according to what you demand of me; but give me the na’arah (Young woman) as isha (a wife).” Having defiled Dinah Shechem now pretends honour by offering a bride price (mohar), something that should have been done before he approached her to have sex with her. 13 And the Bnei Ya’akov (the sons of Jacob) answered Shechem and Chamor aviv (his father) with mirmar (cunning) when they spoke because he had made Dinah their achot (sister) tameh (Unclean, defiled); The sons of Yaakov had arrived at the camp at the same time as Chamor and Shechem but they had time after hearing of the atrocity to formulate a plan of retaliation while the travelled back to the camp. They don’t lose their cool but devise a ruse that will gain them the time they need to rescue their sister and redeem their father’s honour. The emphasis again on the Hebrew tameh (defiled, unclean) juxtaposes the heinousness of the crime against the cunning of the response. 14 And they said to them, “We cannot do this thing, to give achoteinu (our sister) to ish (a man) that is arelah (uncircumcised); for that would be a cherpah (reproach, disgrace) to us; 15 But in this will we consent to you: If you will become like us, that every zachar (male) of you be circumcised; 16 Then will we give benoteinu (our daughters) to you, and we will take your banot (daughters) to us, and we will dwell among you, and we will become as Am Echad (One People). 17 But if you will not pay heed to us, to become circumcised; then we’ll take biteinu (our daughter), and we will go. The brothers of Dinah clearly had no intention of honouring their proposed arrangement. They were preparing for retribution and needed a way to make their enemy vulnerable because without an advantage they would have been outnumbered and unable to rescue Dinah. It is difficult to pass judgement on their deception because it is merely being used as a ploy in order to facilitate the righteous action of rescuing their sister from wicked men. Notice that the brothers of Dinah call her their daughter. This is to emphasize her very young age and identify her as a vulnerable and precious member of the family of Yaakov. 18 And their words pleased Chamor, and Shechem Ben Chamor (Son of Chamor). 19 And the na’ar (Young man) agreed to do the thing, because he had delight in Bat Ya’akov (The daughter of Jacob); and he was the most respected member kol Bait Aviv (of all his father’s house). The title, “Most respected member of all his father’s house” infers Shechem’s rule over the people and his influence upon their daily practices. 20 And Chamor and Shechem bno came unto the Sha’ar of their city, and they spoke with the anashim (men) of their city, saying, As I have alluded to in previous articles, the city gate is the location of all legal agreements and official city wide declarations and proposals in the ancient East. 21 “These anashim (men) are shlemim (peaceable) with us; therefore let them settle in HaAretz (The land), and let them trade for HaAretz (The land), hinei (behold, wow, at once), it is plenty of room for them; let us take their banot (daughters) to us as nashim (wives), and let us give them benoteinu (our daughters). 22 Only in order for these anashim (men) to consent to dwell with us, as Am Echad (One people), every zachar (male) among us must be circumcised, just as they are nimolim (ones being circumcised). 23 Shall not their mikneh (herds) and their property and every behemah (beast) of theirs be ours? Only let us consent to them, and they will settle among us.” It is verse 23 that reveals Chamor and Shechem’s true motivations. In fact, it is possible that Shechem’s raping of Dinah was part of a larger plan to gain wealth through intermarriage with Yaakov. 24 And to Chamor and to Shechem bno (his son) paid heed all those that went out of the Sha’ar (gate) of his city; and every zachar (male) was circumcised, all that went out of the Sha’ar (gate) of his city. This verse is strategically important because it confirms that all the men of the town and surrounding province of Shechem submitted themselves to the procedure. Thus incapacitating the province’s entire force of fighting men 25 And it came to pass on Yom HaShlishi (the third day), when they were in pain, that two of the Bnei Ya’akov (sons of Jacob), Shimon (hears: Listens to God) and Levi (joined to: Priesthood), achei Dinah (brothers of), took each ish (man) his cherev (sword, long knife), and came upon the Ir (city) betach (with trust, boldly, confidently), and they slaughtered kol zachar (all the males). The third day following an adult circumcision is said to be the most painful day of recovery, thus Shimon and Levi planned their attack to maximize the number of potential casualties. In fact, they killed every male in the town of Shechem. It seems that the other sons of Yaakov were either unwilling to kill the men of Shechem, or simply less zealous in retribution and lagging behind. They do however, appear later in order to plunder the city. Shimon is Leah’s third born and Levi her sixth child and the child closest in age to Dinah. It seems that these two brothers of Dinah must have had a close relationship with her and are therefore, fiercely protective of her. Their anger is later criticized by Yaakov but he does not question their reasons or their love for Dinah and the household of Israel. 26 And they slaughtered Chamor and Shechem bno (his son) with the edge of the cherev (sword), and took Dinah from the Bait Shechem (House of) and left. Dinah, like a modern sex trafficked slave, has been kept in Shechem’s own house this entire time. 27 The Bnei Ya’akov came upon the chalalim (dead ones, slain ones), and plundered the Ir (city), because they had made their achot (sister) tameh (defiled, violated, unclean). The remaining sons of Yaakov, though not directly involved in the slaying of the men of Shechem, none the less show tacit approval, and with the defilement of their sister in mind they plunder the entire city. 28 They seized their tzon (sheep), and their bakar (oxen), and their chamorim (asses), and that which was in the Ir (city), and that which was in the sadeh (field), 29 And all their wealth, and all their little ones, and their nashim (wives, women) they carried off and plundered even all that was in the bayit (house). Chamor and Shechem had planned to become rich off of Yaakov, instead, Yaakov grows rich as a consequence of Shechem’s sin. Bayit (House) is singular and denotes a counter point to Shechem’s imprisoning of Dinah in his Bayit. The Bayit, once a place where he trapped the woman whom he thought would bring him joy and riches, is now gutted of all its wealth over his dead body. 30 And Ya’akov said to Shimon and Levi, “You have brought trouble on me to make me a stench among the inhabitants of HaAretz (The land) among the Kena’ani and the Perizzi; and I being few in mispar (number), they shall gather themselves together against me, and attack me; and I shall be destroyed, I and my bayit (household).” Notice that at least at this juncture, Yaakov does not say that Shimon and Levi have acted unjustly, nor does he accuse them of wrong doing (although, on his death bed he does curse the anger of Shimon and Levi and condemns the brothers for being excessive in their zeal Gen. 49:5-7). At this point Yaakov seems less concerned with the retribution carried out on his daughter’s behalf and more concerned with the resulting effect it might have with regard to the tribes who inhabit the land around about him. “Shimon and Levi are achim (brothers); kelei chamas (instruments of violence) are their swords. O my nefesh, enter not you into their sod (secret, council); unto their kehal (assembly), may my kavod (glory), not be united with them; for in their anger they slaughtered ish (a man), and in their ratzon (self-will) they uprooted an ox. Arur (cursed) be their anger, for it was fierce; and their wrath, for it was cruel; I will dispense them in Ya’akov, and scatter them in Yisrael.” –Genesis 49:5-7 Note that it is note Shimon or Levi who are cursed but their anger and their wrath. “Human anger does not produce the righteousness that God requires.” –Yaakov 1:20 31 And they said, “Should he deal with achoteinu (our sister) like with zonah (prostitute)?” This is of course a rhetorical question. It goes unanswered because it need not be answered. No man should defile a woman in this way. The man who does will be judged (Dinah) and hearing God (Shimon) the Priest (Levi: joined) of HaShem will join in the task of punishing him. © Yaakov Brown A trickling troop walks straight after troubled judgement, wrestling, weary, seeing and hearing, are joined by praise and paid wages, exalted in judgement over the sheep to whom HaShem adds. Introduction:
Yaakov has wrestled with God and humanity and has overcome, not in his own strength but through the gracious undeserved favour of God’s blessing. Having been blessed by the Man Who is God with us, Yaakov has been given the name Yisrael (He who overcomes in God). Now, just as Avraham looked up and saw, so too Yaakov/Yisrael looks up and sees his brother Esav approaching, and with the certain knowledge that God is with him, he prepares his family and goes out to meet Esav. 33:1 And Ya’akov (Follows after the heel) lifted up his eyes, and looked, and, hinei (behold, wow, truly, at once), Esav (Hairy) came, and with him arba me’ot ish (four hundred men). And he divided the yeladim (Children) unto Leah (Weary) and unto Rachel (Ewe), and unto the two shefachot (Servants). We ask, “Is it Yaakov or Yisrael who lifts up his eyes?” In fact he will continue to be seen from two distinct perspectives. From the perspective of the Man Who is the Malakh (Messenger, Angel) of HaShem and God with us, Yaakov will hence forth always be seen complete, redeemed and whole as Yisrael (Overcomes in Elohiym). However, in the working out of that journey of completion within time and space, the readers of the Torah look upon Yaakov, the man who yet struggles while his eternal identity is being refined by God. 2 And he (Yaakov) put the shefachot (maid servants) and their yeladim (Children) rishonah (At the first, in front), and Leah and her yeladim (Children) acharonim (behind them), and Rachel and Yosef acharonim (behind them). The order of the wives and children denotes their standing in the family structure and does not mean that Yaakov was using the former as shields for the latter. If Esav had intended to wipe Yaakov out he would have attacked all of Yaakov’s retinue, in which case the order that they approached would have made little difference. The wives and children approached Esav as follows:
A trickling troop walks straight after troubled judgement, wrestling, weary, seeing and hearing, are joined by praise and paid their wages, exalted in judgement over the sheep to whom HaShem adds. 3 And he (Yaakov) passed over ’p’neihem before faces, and bowed to the earth/land/ ground sheva pe’amim seven times (like a beat or a stroke), until he came near to achiv (his brother). Why seven times? The p’shat (plain meaning) of the bowing down reveals Yaakov’s complete humility and reconciliatory intention. The significance of the Hebrew number seven, which means fullness, completion, rest, adds weight to the symbolic nature of Yaakov’s actions. He is not worshipping but placating. Nor is he repenting for wrong doing. After all, as we have already established in the previous chapters, Yaakov received the blessing that was rightfully his. Nowhere in this account does Yaakov admit to having taken what didn’t belong to him, nor does he confess to deceiving Esav. To the contrary, he is seeking to appease his brother Esav, who had formerly vowed to murder him (Gen 27:41, Gen 32:12). 4 And Esav ran to meet him, and embraced him, and fell on his tzavar (neck), and kissed him; and they wept. The Greek text of the Septuagint does not contain the word, “kissed” and the Hebrew vayishakeihu, translated as kissed has special dot pointings over every character to indicate that the latter scribes were possibly uncertain as to whether it should be included. Other views propose that the special pointing indicates an unusual meaning for the Hebrew word. Certain rabbinical commentary has suggested that the reason for the markings is that Esav’s kiss was disingenuous, while others affirm his desire for true reconciliation. 5 And he (Esav) lifted up his eyes, and saw the nashim (wives) and the yeladim (children); and said, “Who are those with you?” And he (Yaakov) said, the yeladim which Elohiym has graciously given your eved (servant). Yaakov seems to be hedging his answer. He doesn’t mention his wives and refers to the children in general terms and with emphasis on their origin being from Elohiym. He also reaffirms his humble status as Esav’s eved (servant). Although Yaakov knows that God has made Esav and his descendants the servants of Israel. 6 Then the shefachot (maid servants) came near, they and their yeladim (children), and they bowed themselves. 7 And Leah also with her yeladim came near, and bowed themselves; and after came Yosef near and Rachel, and they bowed themselves. It’s worth noting that the maid servants and Leah both approach in front of their children in a protective manner but Yosef (YHVH adds) comes before his mother, denoting that even as a young boy he had a sense of his future role as a protector and redeemer of Israel. This also acts as a poetic reconciling of the fact that YHVH has added all that have come before this meeting and that he will add all that will come after it. 8 And he (Esav) said, “Who are all these machaneh (host) which I met?” And he (Yaakov) said, “These are to find chen (grace, favour) in the eyes of adoni (my lord). The servants of Yaakov have already explained the meaning of the droves to Esav, making his question somewhat dubious. However, Yaakov names Esav “My lord” and reasserts his desire to find favour (not forgiveness) in Esav’s eyes. 9 And Esav said, “I have enough, achi (my brother); keep that which you have for yourself.” This seems to be a generous offer but culturally speaking may well simply be the banter of etiquette rather than a genuine refusal. However, Esav does use the more intimate term achi (My brother) rather than ach (brother). 10 And Ya’akov said, “No, now, if I have found chen (grace) in your eyes, then receive my minchah tribute at my yad (hand) based on these gifts I have seen your face, as though seeing the p’nei Elohiym (the face of G-d) vatirtzeini (and you have been appeased by me). The reason Yaakov uses the phrase, “P’nei Elohiym” and thus connects the present meeting with the wrestling of the previous chapter, is that he wants to acknowledge that just as he had seen God’s face and lived, he has now seen his brother’s face and lived. Thus he is in literal fulfilment of the meaning of the wrestling match and his subsequent new name. In the case of the Man Who was God, Yaakov has lived through God’s grace and in the present instance it is through the provisions God has graciously given him that he has been able to appease (not pay back) Esav. In both cases Yaakov was sure he should have died and in both cases God provides for his redemption. 11 take up, now, bir’chati my blessing which has come to you; because Elohiym (Judge) has dealt graciously with me, and because yesh li khol (there is to me everything, my needs are met). And he (Yaakov) pressed him (Esav), and he (Esav) accepted. These words show Yaakov’s gracious and humble character in that they impart to Esav the overflow of the blessing Yaakov has received from God. “Take now my blessing which has come to you.” Note also that although Yaakov has given over a generous portion from his flocks and herds, he none the less says, “yesh li khol” I have everything. This everything is more than just human relationships, children, physical wealth and status. It is the realization that through humility and blessing God has purchased Yaakov an eternal home. HaShem is everything and in Him all things exist and move and have their being. 12 And he (Esav) said, Nise’ah (let us take our journey), and let us go, I will go next to you. 13 And he (Yaakov) said unto him (Esav), “Adoni (My lord) know that the yeladim (Children) are tender and the nursing tzon (small animals of the herds) and bakar (cattle) are upon me; and if men should overdrive them yom echad (in one day), all the tzon (small animals of the herds) will die. 14 Let now adoni (my lord), pass over before his eved (servant); and I will lead on slowly, according to the pace of the drove that goes before me and the pace the yeladim are able to endure, until I come unto adoni at Seiyr.” 15 And Esav said, “Let me now leave with you some of ha-am (the people) that are with me. And he (Yaakov) said, “Why do that? Let me find chen (grace, favour) in the eyes of adoni.” 16 So Esav returned that day on his derech walking to Seiyr. We must ask why Esav felt the need to leave men with Yaakov. This has an ominous tone to it that suggests his mistrust of his brother had not subsided and that his appeasement may not last. Therefore, Yaakov again employs the title my lord and offers a reasonable excuse for remaining. Yaakov may or may not have intended to eventually travel to Seiyr. Regardless, it seems his concern was with keeping to his calling to return to the land which the God of Beit-El had called him back to. He clearly had no intention of joining his brother. Yaakov knew that God had called him and his descendants to be set apart and had instructed Yaakov to return to the land of K’naan (Israel). Therefore, it’s likely that this is the primary reason for his using delay tactics with Esav. 17 And Ya’akov journeyed to Sukkot (shelters), and built a bayit (house), and made sukkot (shelters) for his mikneh (herds); therefore the shem (name) of ha-makom (the place) is called Sukkot (shelters). It is interesting that Yaakov built a bayit (house) for himself rather than a temporary dwelling (sukkah). The building of a house is more permanent, and yet he had not finished his wandering. Of course, the Hebrew bayit (home) may simply denote the fact that he had settled and made a home for himself. The name of the city Sukkot seems prophetic of the future festival of HaShem and its connection to the wanderings of the people of Israel. 18 And Ya’akov came in/to shaleim (wholeness, safety, peace, completeness) a city of Shechem (Back, shoulder), which is in eretz Kena’an (land of Canaan), when he came from Padan Aram (field of exaltation); and encamped before the city. 19 And he (Yaakov) bought a chelkat hasadeh (piece of land), where he had pitched there his ohel (tent), from the yad (hand) of the Bnei (sons) of Chamor (Male Ass) Avi (father) Shechem (Back, shoulder), for a hundred pieces of kesitah (a currency). The purchase of this parcel of land is one of three where the Torah vouches for Israel’s legitimate right of ownership. This is affirmed by the use of a common and uncontested currency. The other places are: The cave at Machpelah, brought by Avraham, and the site of the Temple, purchased by King David. 20 And he erected there a Mizbe’ach (Altar, from zabach: shed blood, slaughter, kill), and called it El Elohei Yisrael (God the God/Judge of Israel: one who overcomes in God). As we have learned previously, an altar, when unqualified by other terms, is by nature an altar of blood sacrifice (zabach). Therefore, we can infer from the text that Yaakov also offered a sacrifice there, acknowledging through the shedding of blood that HaShem is El Elohei Yisrael. In doing so Yaakov takes ownership of his new name and the land that is attached to it. © Yaakov Brown 2017 Yaakov will soon learn that relationship with God is not entered into in one’s own strength but at the end of one’s strength. Introduction:
For a long time Yaakov has endeavoured to understand the Elohiym of his father Yitzchak, the Mercy (YHVH) of his grandfather Avraham. He has recognized HaShem as his Judge, Provider, Protector and Fear of Yitzchak, and has sought to obey His instructions. Now, having been freed from the enemy behind him (Laban), he walks forward into the arms of an old enemy, his brother Esau. Yaakov enters into a season of great distress. The unknowable future and the threat of his brother’s wrath bring great emotional turmoil. In his struggle Yaakov cries out to God, recalling the wonders of God and His promises. It is in this season that Yaakov’s knowledge of God (Ha-Elohiym: The Judge) turns into his being known by HaShem (YHVH: Mercy). The Hebrew Paniym, meaning face/faces, is used seven times in this sidra (section), thus conveying an intimate and complete sense of personal relationship within the passage. Yaakov will soon learn that relationship with God is not entered into in one’s own strength but at the end of one’s strength. 32:1 Rising early in the morning Laban (White) kissed his grandchildren and daughters and blessed them. Then Laban left and returned to his place. Rising early is an allusion to firm resolve. The fact that Laban omits kissing Yaakov stands in stark contrast to their first encounter (Gen. 29:13). A father’s blessing, even the blessing of an unrighteous father, releases his children. Whether Laban knew it or not, by giving his daughters his blessing he was releasing them from curse. They were leaving Laban’s accursed idolatrous community and entering into the promised blessings of God. 2 And Yaakov ha-lach walked forth in l’dar’co his way, and encountered mal’acheiy (Messengers, Angels) of Elohiym (God: The Judge). The book of Daniel (Dan. 10:10-15) reveals that the messengers/angels of God are charged with areas of governance and are constantly at work in the service of HaShem. Darashot Ha-Ran 5:35 notes that the Shekhinah (Manifest Glory) was present in Yaakov’s revelation at Beit-El and that when Yaakov left Laban to return to the land of Israel the Shekhinah revealed to him that the land possessed great eminence over other lands. It goes on to say that the phrase, “met him” implies that the angels always walk in that land and therefore are met by one who enters it. It is for this reason that Jacob called that place Machanayim [camps]. For there are three levels of habitation: the habitation of the celestial encampment, the heavens; the habitation of the terrestrial encampment, the entire earth—with the exception of the land of Israel; and the land of Israel itself, which is both the habitation of the terrestrial encampment (human beings dwelling there) and the habitation of the celestial encampment (“for I have met there a camp of angels”). 3 Then Yaakov said when he saw them, “Machaneih Elohiym, This is the camp of God”, and he named that place Macha’nayim (Camps). Later in the text the term machanot is used to describe two camps. It is therefore noteworthy that the term machanayim is used in verse 3. Radak notes that Yaakov’s reaction to these angels was similar to that of Avraham, his grandfather, in Genesis 18, 20, when the latter is described as running to welcome them as soon as he saw them (Radak on Genesis 32:3:1). Yaakov’s naming of this place reflects his realization that God is in the place. “This is the camp of God” recalls Yaakov’s words at Beit-El, “This is none other than the House of God!” [Gen. 28:10-22] Parashat Vayishlach (And he went forth) This Parashat begins the journey of Yaakov’s return to Eretz Yisrael (The Land of Israel). In one sense his life of exile and returning, like the lives of Avraham and Yitzchak, acts as a type for the cyclical rhythm of Israel’s being exiled and returned. 4 Then Yaakov sent malachiym messengers l’panayn before his face to his brother Esau (Hairy), to the land of Seiyr (Hairy), the field of Edom (Red). Having met with the messengers of God, Yaakov now sends his own messengers. The Hebrew malakh is the root for both angel and messenger. Thus the messengers of God share their title with the messengers of Yaakov. Based on the common noun “malakh” Rashi concludes that Yaakov sent angelic messengers to meet Esau. The name Seiyr and Edom allude to the fact that Esau has become an established presence in the land. Seiyr is the mountainous region from Yam ha-melach (the Sea of Salt) south to the Gulf of Aqaba. 5 And commanded them saying, “This is what you should say to adoniy my lord, to Esau: ‘This is what your servant (av’deicha) Yaakov said: I’ve been lodging (gar’ti) with Laban, and have lingered until now. 6 Now I’ve come to possess oxen and donkeys, flocks, male servants and female servants. I sent word to tell my lord, in order to find favour in your eyes.’” In explaining his current status to Esau, Yaakov uses the term “Gar’ti” from the root “Geir” meaning stranger or alien. He does this in order to humble himself before Esau as one who has no princely status, having remained nothing more than an alien. Additionally Yaakov uses the term adoni (My lord) to address Esau and the term av’deicha (Your servant) to refer to himself. 7 The messengers (ha-malakhiym) returned to Yaakov saying, “We went to your brother, to Esau, and he’s also coming out to meet you—and 400 men with him.” If Esau’s intention at this juncture was to forgive Yaakov he would have had no need of 400 men. The fact that he had mustered such a large contingent is evidence that he intended to overcome Yaakov by force and take what he believed rightfully belonged to him. He is ready for war and is aware that Yaakov is vulnerable having only family and servants in his camp. Rashi paraphrases, “We came to the person whom you regard as your brother, but he behaves toward you as a wicked Esau—he still harbours hatred”. 8 So Yaakov became extremely afraid and distressed. He divided the people with him, along with the flocks and herds and camels, into two camps machanot, 9 for he thought, “If Esau comes to the one camp ha-machaneh ha-achat and strikes it, the camp ha-machaneh that’s left will escape.” Yaakov, the patriarch, blessed of HaShem and chosen for prosperity among the nations, having been fiercely certain of his position only days before when challenging Laban, is now terrified, distressed and afraid. This vulnerability only serves to show his great need for HaShem, his realization that in his own strength he cannot overcome the army of Esau. Up to this point Yaakov has shown great integrity and has worked hard to gain wives and wealth. At this juncture he has come to the end of himself, and so he calls upon God. 10 Then Yaakov said, “Eloheiy God of my father Avraham, v’Eloheiy and God of my father Yitzchak, HaShem (YHVH: Mercy) Adonai, Who said to me, ‘Shuv Return to your land and to your relatives and I will do good with you.’ Yaakov calls on God the Judge as God of his father Avraham and as God the Judge of his father Yitzchak, and finally, he calls on HaShem (YHVH) God as Mercy, crying out in desperation to a personal God, Whose Name he doesn’t know (Exodus 6:3). In his fear of the unknowable future Yaakov turns back to the promises God has already pronounced. He speaks back to HaShem the words that HaShem has spoken over him, not in order to remind God of His promise but in order to remind himself of God’s faithfulness. 11 I am small in respect to all ha-chasadiym the mercies, graces, kindnesses and all ha-emet the truth, faithfulness that You have shown to your servant. For with only my staff I crossed over the Yarden (descender), and now I’ve become two camps (Machanot). Instead of whining Yaakov acknowledges his smallness before God and the prosperity he has experienced due to God’s blessing upon him. 12 Deliver me, please, from the hand of my brother, from Esau’s hand, for I’m afraid of him that he’ll come and strike me--and the mothers with the children. 13 You Yourself said, ‘I will most certainly do good with you, and will make your seed like the sand of the sea that cannot be counted because of its abundance.’” Yaakov’s pattern of prayer begins with calling on God by Name. He then acknowledges his need to return according to the instruction of God. Following this he admits his own smallness and vulnerability before God and recounts God’s grace and goodness toward him. Finally he asks God to deliver him and his household and reminds himself of God’s promise of abundant seed.
14 So he stayed there overnight. Then from all that had come into his possession he took a tribute for Esau his brother: 15 200 female goats, 20 billy goats, 200 ewes, 20 rams, 16 30 milking camels with their young, 40 cows, 10 bulls, 20 female donkeys and 10 male donkeys. Yaakov sent his tribute in numbers divisible by ten, thus indicating his desire to effect fullness of reconciliation with his brother Esau. Yaakov ensured that there would be a proportionate number of males so as to provide the best conditions for good breeding and the enlargement of the herds. This was a gift that Yaakov intended would keep on giving to his brother Esau. 17 He put them in the hands of his servants, each herd by itself, and he said to his servants, “Iv’ru Pass over before my face (L’panay), and put a gap between each of the herds.” 18 Then he commanded the first one saying, “When my brother Esau meets you and asks you saying, ‘To whom do you belong, and where are you going, and to whom do all these before you belong?’ 19 then you are to say, ‘To your servant, to Yaakov—it’s a tribute sent to my lord, to Esau. And look, he’s also behind us.’” 20 And he also commanded the second one, the third one, and all those who were going behind the flocks, saying, “Say the same exact thing to Esau when you find him. 21 Then you are to say, ‘Look, your servant Yaakov is also behind us.’” For he thought, “Let me appease him with the tribute that goes ahead of me, and afterward see his face, perhaps he’ll lift up my face.” 22 So the tribute passed over ahead of him, while he spent that night in the camp. 23 Then he got up that night and took his two wives, his two female servants, and his eleven sons, v’ya’avor and passed over the ford of the Yabok (emptying). 24 He took them and sent them across the stream, and he sent across all that he had. Yaakov’s generous tribute seeks to sooth Esau’s anger and pave the way for reconciliation. He has also sent the tribute with his servants ahead of his family to act as a tactical buffer should fighting break out. This section ends with Yaakov taking his wives and children across the Yabok, and his return to dwell in silence before the Lord. He knows that Esau is still several days off and is seeking solitude in order to gather his thoughts and find peace in the knowledge that God has directed his path. As we will soon read in the following chapter, he has not left his wives vulnerable, to the contrary, this separation is temporary and he will go out before them to meet Esau when he draws near. The Hebrew Yabok, meaning tributary, literally means, “Emptying”. This is a poignant symbol of Yaakov’s having been emptied of all his self-reliance so that he might become utterly and completely reliant on God. Jacob Wrestles With God 25 So Yaakov remained there alone. Then a man (Ish) wrestled with him until the dawn ascended (alot). “He took his brother by the heel in the womb, And in his strength he struggled with Elohiym (God). Yes, he struggled with the malakh (Angel) and overcame; He wept, and sought favour from Him. He found Him in Beit-el, And there He spoke to us-- That is, HaShem (YHVH: Mercy) Elohiym (God: Judge) Ha-tzvaot (of hosts). HaShem (YHVH: Mercy) is His memorable name.” –Hosea 12:3-5 Whatever Yaakov’s reasons for remaining alone, one thing is certain, he had previously been met by God in similar solitude. We note that it is a Man that meets Yaakov. In fact the term malakh (angel: messenger) is not used for the duration of this encounter. While it’s not uncommon for God to appear His servants in human form as a messenger (Gen. 18:2, 19:1 Exodus 4:24-26; Josh. 5:13-15; Judges 13:6, 10; Daniel 10:8-14). It is unusual for the qualifying common noun malakh to be missing from an account. The reason the Man is not called by the title Malakh Ha-Elohiym is to ensure that there is no confusion as to His identity. Our Sages have tried to misdirect us by proposing ludicrous theories concerning who this Man is. Some have said that the Man is Esau’s guardian angel, an impossible conclusion given the Hosea text and the fact that Yaakov identifies the Man as representing the face of God. Others mistakenly conclude that the Man is simply the Angel of the Name YHVH, the Archangel of extra-Biblical Jewish writings, known as Metatron. However, this is precisely the reason the term malakh is not used here. “A Man wrestled with him”. Yaakov is physically wrestling with the Man, he is also wrestling with the unknown, with God, with life in a fallen world. Thus he wrestles through the night (a time of darkness) and is released into freedom at the rising of dawn (A symbol of resurrection and renewal). 26 When He (The Man) saw that He could not overcome him (Yaakov), He struck the socket of his hip, so He dislocated the socket of Yaakov’s hip when He wrestled with him. We know from verse 31 that the Man is God (with us). Therefore, we learn a great deal from the fact that this Man (Who is God with us) has come in a form of equal strength to Yaakov, and yet shows that with a simple touch He is able to immobilize him. The Man could have disabled Yaakov at the beginning of their wrestling, however, He was ministering to Yaakov in his struggle. HaShem had been with Yaakov all along and had never left his side. The Man is showing Yaakov that He will walk in the strength of men, redeeming them with through the realization of weakness. 27 Then He (The Man) said, “Let Me go, for the dawn has gone up (alah).” It’s time for you to stop struggling in the darkness of self-determination and let go of your need to have control over the outcome of your life. Now is the dawn of a new beginning in your life. But he (Yaakov) said, “I won’t let You go unless You bless me.” Yaakov answers the request of the Man with his usual tenacity and the realization that the only one Who can truly set him free and provide him with the blessing he needs is the One Whom he is wrestling with, that is, God Himself. So he now ceases to wrestle and simply cleaves tight to the Man, relying entirely on the Man for his redemption. 28 Then He (The Man) said to him, “What is your name?” “Yaakov,” he said. 29 Then He (The Man) said, “Your name will no longer be Yaakov, but rather Yisrael, for you have sariyta persevered, struggled with Elohiym God and with men, and you have overcome.” God has brought Yaakov to the end of himself and the realization that he is unable to deliver himself. Now that Yaakov has let go of his attempts to control his relationship with God, God gives him the name of his redemption. Once he was Yaakov, follower at the heel, now he is Yisrael, Yisra (Overcome) El (God), “He who overcomes in God”. 30 Then Yaakov asked and said, “hagidah tell me Your name.” “ I appeared to Avraham, to Yitzchak, and to Yaakov, as El Shaddai (God Almighty), but by My name HaShem (YHVH: Mercy) I was not known to them.” –Exodus 6:3 The Holy Name YHVH is present retrospectively within the stories of the Patriarchs because they understood the personal nature of God and the attribute of Mercy associated to the Holy Name though they did not know God by that Name. When Moshe recorded the Torah at Sinai He inserted the Holy Name in the appropriate places so as to convey the attribute of Mercy and the uniqueness of the God of Israel. But He (The Man) said, “Why ask this—My name?” Then He (The Man) blessed him there. The Name of the Man is beyond Yaakov’s comprehension (Exodus 4:24-26). Alternatively, “Why ask My Name, when you already know Who I AM?” “And the Malakh HaShem (YHVH) Angel of the Lord said to him, ‘Why do you ask My name, seeing it is incomprehensible, wonderful?’” –Judges 13:18 And the Man blessed Yaakov according to his request. 31 So Yaakov named the place Peni-el (My face-God), “for I’ve seen Elohiym God face/s (Paniym) to face/s (Paniym), and my soul life has been delivered.” Based on Yaakov’s realization, there can be no doubt that the Man in the text is God manifest in human form. This verse allows for no other interpretation. “My face has seen God and He has delivered my soul”. The only person Who qualifies as the Man who wrestled with Yaakov is the Messiah, Immanuel (God with us), Yeshua (Jesus) our King and Deliverer. “Therefore HaShem (YHVH: Mercy) Himself will give you a sign: Behold, the virgin shall conceive and bear a Son, and shall call His name Immanuel (God with us)” –Yishaiyahu/Isaiah 7:14 Peniel is on the north side of the Yabok (the wadi Zerka) 32 Now the sun rose upon him just as he passed over by Peni-el—limping because of his hip. 33 That is why the children of Yisrael do not eat the tendon of the hip socket, to this very day, because He (The Man) struck the socket of Yaakov’s thigh on the tendon of the hip. To this day the tendon on the outside of the hip is not kosher to eat. Kashrut (Rabbinical kosher law) prohibits the consumption of this part of the animal (Shulchan Aruch, Yoreh De’ah 65). This serves as a living reminder of this account, which is one of the most vivid figurative examples of the Gospel message within the Torah. © 2017 Yaakov Brown Yaakov’s oath binds Yaakov to freedom from Laban’s wickedness, while leaving Laban a prisoner to the curse he has brought upon himself. 31:1 Now Yaakov (Follower after the heel) heard the words Laban’s (White) sons were saying, “Yaakov has taken everything that belongs to our father, and from what belongs to our father he has made all these riches.”
Radak concludes that Laban’s sons were saying these things to everyone, including Laban and that is the reason for the subsequent change in Laban’s countenance. The complaint of Laban’s sons is similar to the equally untrue claims of Esau (Gen. 27:36). 2 Then Yaakov saw Laban’s face, and he noticed that his expression wasn’t the same as it was just a day or two before. 3 Then HaShem (YHVH: Mercy) said to Yaakov, “Return to the land of your fathers and to your relatives, and I will be with you.” Verse 3 recalls the words of HaShem to Yaakov in Gen. 28:15 when he first set out for Charan. HaShem has been with Yaakov protecting his going out and guarding his return. This brings to mind the prayer we pray as we leave and return to our homes, touching the Mezuzah and bringing the promises of the Torah to our lips: “HaShem (Mercy) will guard your going out and your coming in, now and forever.” –Tehilim (Psalms) 121:8 4 So Yaakov sent and called for Rachel (Ewe) and Leah (Weary) to come to the field, to his flock. By having his wives meet him in the field he was ensuring that they would be out of earshot of the community and in particular, Laban and his sons. 5 He said to them, “I can see by your father’s face that his expression isn’t the same as it was just a day or two ago. But the Elohim (God: Judge) of my father has been with me. HaShem (Mercy) had spoken to Yaakov, however, Yaakov now acknowledges HaShem in His role as Elohiym (Judge) when he explains his Divine protection while in Laban’s community. 6 Now you yourselves know that I’ve served your father with all my strength. 7 Yet your father has deceived me and has changed my wages ten times—but Elohim (God: Judge) hasn’t allowed him to harm me. The number ten conveys the great duplicity and wickedness of Laban. Ten symbolizes fullness and completion, in this case it is the fullness and completion of Laban’s sinful actions toward Yaakov the patriarch of Israel. Again, in the face of this injustice, Yaakov calls on Elohiym, the Judge. 8 If he would say, ‘the spotted ones will be your wages,’ then the flocks would give birth to spotted ones. Or if he would say, ‘the striped ones will be your wages,’ then all the flocks would give birth to striped ones. 9 So Elohiym (God, Judge) has taken away your father’s livestock and has given them to me. It is a judgement passed by the Judge (Elohiym) that has decided the case against Laban and in favour of Yaakov, thus Yaakov has received the flocks that were owed him. 10 Now it happened when the flocks were in heat that I lifted up my eyes and saw, in a dream, behold, the males going up to the flocks were striped, spotted and speckled. 11 Then Malakh Ha-Elohiym (the angel of God) said to me in the dream, ‘Yaakov,’ and I said, ‘Hineni.’ (Here I am, ready, willing, obedient) 12 He said, ‘Lift up your eyes and see that all the males going up to the flocks are striped, spotted and speckled. For I have seen everything Laban has done to you. 13 I am the Elohiym (God: Judge) of Beit-El (The House of God) where you anointed a memorial stone, where you made a vow to Me. Get up now and leave this land, and return to the land of your relatives.’” It appears from the recounting of this dream that Yaakov dreamed it while watching the flocks mating at a time prior to his offering the solution of ownership of the speckled, streaked and spotted animals as a wage in the previous chapter. At the end of this account Yaakov is commanded by God to return to the land of his birth. Thus, because Yaakov has said Hineini (Here I am, ready, willing and obedient), it seems likely that he approached Laban with his request to leave (Chpt. 30) soon after having the dream encounter with The Messenger of God, Malakh Ha-Elohiym. One of the most prominent elements of this dream interaction is the emphasis God places on the fact that it is as a result of the harm He has witnessed Laban doing to Yaakov that He (God) will increase the streaked, speckled and spotted members of the herds. This should be understood to teach that Yaakov’s efforts have not brought this about, rather it is God Who has both given the dream and fulfilled it. 14 Then Rachel answered along with Leah and they said to him, “Is there still a portion and inheritance for us in our father’s house? 15 Aren’t we considered foreigners to him? For he has sold us and has also completely used up our bridal price. 16 Surely all the riches that Elohiym (God: Judge) has taken away from our father is for us and for our children. So now, everything Elohiym (God: Judge) God said to you, do it!” Rachel and Leah make two charges against their father. First, he has treated them as foreign slaves to be sold like cattle and second, he has used up the bride-price that Yaakov has paid for the privilege of marrying his daughters. The bride-price belonged to the bride and was to act as her security. Laban had kept the just wages of Yaakov’s work from him and had therefore stolen the bride-price that should have been passed on to his daughters when they were ready to move into fields and lands of their own. The selfish Laban had been using his daughters as a means for making himself rich. 17 Then Yaakov got up and put his children and wives on camels. 18 He drove away all his livestock and all his possessions that he had acquired—the livestock in his possession that he acquired in Paddan-aram (Field of Exaltation)—to go to his father Yitzchak’s (He laughs), to the land of Ke’naan (Lowland). The text is careful to call all these people and possession’s Yaakov’s. They are legally and rightfully his. By leaving Yaakov is obedient to God’s instruction to t’shuva (return). Yaakov had shown discernment and wisdom in seeking the council of his wives and had received confirmation from God through their words of affirmation. 19 But while Laban went to shear his flocks, Rachel yig’nov took away the teraphiym (household idols, idols of healing) that belonged to her father, 20 while Yaakov yig’nov took away ha-lev (the heart, mind, will, inner man, core being) from Laban the Aramean (Exalted ones) by not telling him that he was fleeing. The doubling of the yig’nov taking away, emphasizes the removal of all that Laban has wrongly kept as his possessions. Rachel’s motivation for taking the household idols is not clear. However, it’s possible that she is both seeking to benefit from their value and has some belief in the power associated with these idols. The Hebrew teraphiym (Plural) is born of the root raphah (heal) which infers that there was some connection to the belief that these particular idols were used as a means of receiving occult healing power. If this is part of Rachel’s belief system at this point in her faith journey, it is no different than the syncretism found in the faith journeys of many modern Messiah followers. The literal reading of the Hebrew, “Yaakov yig’nov took away ha-lev (the heart, mind, will, inner man, core being) from Laban the Aramean (Exalted ones) by not telling him that he was fleeing.” Proves difficult for many modern English readers and is rarely translated literally into English. However, its literal meaning is important. To say that Yaakov took away Laban’s Lev (Core being) is to say that he had taken all cultural respect, title, wealth, position and familial authority from Laban. By going without Laban’s approval Yaakov was showing his contempt for Laban’s authority and position in the community of Charan. 21 He himself fled with everything that belonged to him, and he got up and crossed the River, and set his face toward the hill country of Gilead (Spring of Witness). Again the text is careful to make clear that Yaakov is fleeing (from an enemy) with everything that belongs to him. These are Yaakov’s legal belongings, they are not Laban’s. 22 When Laban was told on the third day after Yaakov had fled, The third day denotes unity of purpose and a process of death and resurrection. Yaakov had been dead in the sense that he had been held captive to Laban’s whim, he was now free, resurrected, he had escaped and was beginning anew. 23 he took his relatives with him and pursued him a seven days’ journey. Laban takes his relatives as an army of intimidation and pursues Yaakov with evil intent. His journey lasts seven days, the number seven representing the fullness of Laban’s sin and his continued resistance to the God of Yaakov. Then he overtook him in the hill country of Gilead (Spring/mound of witness). 24 But Elohiym God came to Laban the Aramean in a dream at night and said to him, “Watch yourself—lest you say anything to Yaakov, good or bad.” The fact that Laban overtook Yaakov indicates his intention to prevent Yaakov from returning to the Land of Israel. It is Elohiym (God the Judge) Who meets with Laban and not HaShem (YHVH: Mercy). God is fierce for His servant Yaakov. God does not ask Laban, He warns him. 25 So Laban caught up to Yaakov. (Yaakov had pitched his tent in the hill country, so Laban and his brothers pitched their tents in the hill country of Gilead as well). 26 Then Laban said to Yaakov, “What have you done, that you’ve v’tig’nov taken away my ha-lev (the heart, mind, will, inner man, core being) and have driven my daughters away like captives of the sword? Laban acknowledges that his standing, authority and means of prosperity have been taken from him. However, his claim that Yaakov has driven his daughters away as captives is ludicrous. His daughters went willingly and he knows it. 27 Why did you secretly flee, and steal away from me? Why didn’t you tell me, so I could send you away with joy and with songs, with tambourines and with lyres? Laban knows why Yaakov went away secretly, Laban had no intention of ever letting Yaakov go free because he believed that Yaakov was the reason for his prosperity. 28 And you didn’t even let me kiss my grandsons and daughters! “Now, you’ve behaved foolishly. 29 It is in the power of my hand to do evil with you, but yesterday Ha-Elohiym (the God: Judge) of your fathers spoke to me, saying, ‘Watch yourself—lest you say anything to Yaakov, good or bad.’ 30 So now, when you up and left because you really missed your father’s house, why did you steal my elohaiy (gods)?” Laban settles on the only legitimate reason for him to be angry with Yaakov’s retinue, the stolen teraphiym. 31 In response, Yaakov said to Laban, “Because I was afraid, for I thought, ‘Suppose you snatch your daughters away from me.’ 32 Anyone with whom you find your elohaiy (gods) shall not y’ch’yeh remain live. In front of our relatives, identify whatever is yours that is with me, and take it back.” (But Yaakov did not know that Rachel had stolen them.) The scripture reminds us that it is an undeserved curse that cannot land or rest upon a person (Proverbs 26:2), however, in this instance Rachel is guilty of the actions identified by the curse and is thus under the curse of Yaakov. This is why the Torah makes it clear that Yaakov was unaware of Rachel’s actions. If he had been aware he would not have spoken such a dreadful curse. The midrash Genesis Rabah 74:4 suggests that the curse spoken here by Yaakov is the reason for Rachel’s premature death (Gen. 35:16-20). 33 So Laban went into Yaakov’s tent, and Leah’s tent and into the tent of the two maids, but he found nothing. Then he went out of Leah’s tent and entered Rachel’s tent. 34 (Now Rachel had taken the terafiym (idols, household gods) and put them in the camel’s saddlebag and sat on them.) So Laban felt around the entire tent but did not find them. 35 She said to her father, “Let not my lord be angry that I cannot rise before you, for I am having the way of women.” So he searched but did not find the terafiym (idols, household gods) idols. Whatever Rachel’s reasons for taking the teraphiym, the symbolism here is vivid. Rachel, unclean through menstruation (whether by deception or not) is sitting on the elohaiy (gods), the teraphiym (idols, demons) of Laban’s household. According to the Torah anything a menstruating woman sits on becomes unclean (Lev. 15:22). Thus both the idols of Laban’s household and the household they rule over have been menstruated on. Laban’s household has been covered in a curse of barrenness and desecration. While teraphiym could be life sized (1 Sam. 19:13), these were obviously smaller idols due to the fact that Rachel was able to fit them into her camel’s saddle bags. 36 Then Yaakov got angry and argued with Laban. Yaakov answered and said to Laban, “What’s my crime? What’s my sin that you’ve hotly pursued me? 37 For you’ve groped through all my things. What did you find? Any of your household possessions? Put them here, in front of my relatives and yours—so they can decide between the two of us. Here Yaakov calls on the testimony of Laban’s relatives as witness to Laban’s mistreatment of Yaakov. 38 These past twenty years I’ve been with you, your ewes and female goats have never miscarried, and I’ve never eaten the rams of your flock. 20 years is twice the term of completion and emphasizes the fact that Yaakov has gone far beyond expected societal norms in respect to his commitments. 39 I didn’t bring you animals torn by wild beasts. I myself would bear the loss. You would require it from my hand, whether stolen by day or stolen by night. 40 I was consumed by heat during the day, consumed by frost during the night, and my sleep fled from my eyes. 41 This is how it’s been for me twenty years in your house. I served you fourteen years for your two daughters, and six years for your flocks—and you changed my wages ten times! Yaakov states the charge of Laban’s complete duplicity and wickedness before witnesses (Laban’s relatives). 42 Had I not had the Elohiym (God: Judge) of my father, the God Elohiym (God: Judge) of Abraham, and the pachad (fear, terror, dread) of Yitzchak (He laughs), you would have sent me away empty-handed now. But seeing my misery and the toil of my hands and last night Elohiym (The Judge) passed Judgement (Yochach).” Yaakov calls on God as Elohiym (Judge), “The Judge of my father, the Judge of Avraham”. He then uses an unusual title for God, one that also conveys the fear of God that goes before His servants. The text reads, “The fear of Yitzchak”. This fear has a twofold meaning. It reveal’s Yitzchak’s healthy fear and awe of God and at the same time reveals the dread and fear that came upon Yitzchak’s enemies. People like Avimelekh. In effect, Yaakov is calling on the entire story of the Patriarchs in order to bring the weight of the Patriarch’s God given protection upon Laban. 43 In response Laban said to Yaakov, “The daughters are my daughters, and the grandsons are my grandsons, and the flocks are my flocks. Everything you see is mine. But what can I do for these, my daughters, today, or for their sons to whom they’ve given birth? 44 So now, come, let’s make a b’riyt (covenant, cutting) you and I, and let it be l’ad (a witness) between you and me.” When a woman is released into marriage she and her husband become one. Laban ignores this fact when he claims his daughters as property. He is outright lying when he claims that the flocks are his. If he seeks peace it is only because he is afraid (not in awe) of the God of Yaakov. 45 So Yaakov took a aven (stone) and set it up as a pillar, 46 and Yaakov said to his relatives, “Gather avaniym stones.” So they took the avaniym stones and made a pile. Then they ate there beside the spring. At the beginning of this portion of scripture Yaakov recounted his dream concerning the God of Beit-El. Yaakov had set up a stone of remembrance at Beit–El, thus he remembers God’s protection here at Gal-ed. The stone becomes a witness to God’s justice. It is a symbol not an idol. The stones gathered by all present were a separate pile meant to indicate their agreement to making a covenant. 47 Laban called it Yegar-sahadota (Witness heap) and Yaakov called it Gal-ed (spring of witness). 48 And Laban said, “This ha-gal (pile, spring) is a witness between me and you today.” That is why its name is Gal-ed, 49 or Mizpah (watchtower), for he said, “Let HaShem (YHVH: Mercy) keep watch between you and me when we are out of one another’s sight. Laban calls on HaShem because he knows that he is in need of a merciful ruling from Elohiym, the Judge. 50 If you mistreat my daughters, and if you take wives besides my daughters, though no one is with us, look! Elohiym ed (God: Judge is the witness) between you and me.” 51 Laban said further to Yaakov, “Behold, ha-gal (the pile, spring) and this matzeivah (pillar) which I’ve set up between you and me: 52 this ha-gal (the pile, spring) serves as a eid witness, that I won’t pass by this matzeivah (pillar) to go to you, and that you won’t pass by this ha-gal (the pile, spring) and this matzeivah (pillar) to go to me—with evil intent. 53 May ha-Elohiym (the God: Judge) of Avraham and the elohaiy (gods) of Nachor (snorting), the elohaiy gods of their father, y’shp’tu judge between us.” We note that Laban makes his covenant without blood. The very nature of B’riyt requires the shedding of blood. Also, Laban attempts to place Ha-Elohiym (The God) of Avraham among a pantheon of deities, the gods of Nachor and the gods of their father, false gods. Thus Laban’s oath is worthless. It has been made without blood and by using a syncretized pantheon. Yaakov also made an oath by the pachad (fear, terror, dread) of his father Yitzchak (He laughs). 54 Then Yaakov zevach (slaughtered, offered a sacrifice) on the mountain and he invited his relatives to eat lechem (bread) on the mountain. So they ate lechem (bread) and spent the night on the mountain. Yaakov distinguishes himself from Laban and honours God by acknowledging HaShem’s unique position above all other powers. This is why Yaakov swears his oath, “by the fear of Yitzchak” that is, the fear and awe of HaShem and by the fear and dread that HaShem brings against His servant’s enemies. Yaakov makes his oath through blood shed (B’riyt) and has all present eat together in order to recognize this covenant as binding, unlike the oath of Laban which was made without the shedding of blood. Thus Yaakov’s oath binds Yaakov to freedom from Laban’s wickedness, while leaving Laban a prisoner to the curse he has brought upon himself. © Yaakov Brown 2017 It’s as if Hashem were saying, “I don’t need your fancy voodoo sticks Yaakov, but play in the mud if you must, I’ll prosper you anyway for My Own Name’s sake and for the sake of the redemption of your household.” Introduction: This chapter continues the record of the sons of Yaakov, seeing his eleventh son born, and then it turns to the account of Yaakov seeking to leave Laban as a response to a day dream he will reveal to his wives in the following chapter. Subsequently Yaakov amasses herds by the hand of HaShem, prior to returning to the land of his birth. Many have debated the actions of Yaakov with regard to the streaked, spotted and speckled goats and lambs, and it is true that there are a number of factors to consider regarding both Yaakov’s use of the branches of various trees in the present chapter and the dream which he explains to his wives in the following chapter (31:10-13). Regardless of the conclusions reached over the two accounts, the chapter begins and ends with God’s provision. It remains that in spite of humanity’s propensity for wives tales, folklore, superstition and witchcraft, it is God Who provides according to His will, and often in spite of ours. Gen 30:1 And when Rachel (Ewe) saw that she bore Yaakov (Follows after the heel) no children, Rachel envied her sister; and she said unto Yaakov: 'Provide me with children, or else I’ll die.' It is quite possible that up to this point Rachel and Leah had gotten along just fine. Keeping in mind that Rachel must have known about and may well have been complicit in the deception that saw her sister marry Yaakov. The text now marks the reason for the change in relationship between the two sisters, “When Rachel saw that she bore Yaakov no children, Rachel envied her sister”. Rachel’s plea is a mournful indication of the grief and worthlessness felt by barren women in a society that placed great importance upon offspring and in particular male offspring. There was a significant stigma attached to barren women at the time and superstitious beliefs surrounding sin and fate often exacerbated a barren woman’s position of shame in the community. However, as is still the case today, the provision of children was the husband’s responsibility. The Ketuva (Marriage covenant agreement) was written and given to the bride by the groom. This contract promises to provide for her every need, including housing, food, clothing, security and seed for the producing of offspring. A husband was in fact obligated to provide for his wife’s procreative needs. As much as there may be shame attached to the barren woman, there is even greater shame attached to the husband who is unable to provide his wife with children according to the Ketuva agreement he has given her. Gen 30:2 And hot with anger, nostrils flaring, Yaakov turned to Rachel and said; 'Am I in God's place, Who has withheld from you the fruit of the womb?' Yaakov seeks to distinguish himself from Rachel. His response alludes to the fact that it is Rachel who has a barren womb, after all, his seed has produced children in Leah’s womb. His anger may be due to his having become tired of the constant pleading of Rachel, or it may be due to his own frustration over her predicament and his knowledge that he is obligated by the Ketuva to provide her with offspring. We should also remember that she is the wife whom he loves and his angry response is in some sense a cry of frustration aimed at God, “Am I in the place of God?” The Targum of Yonatan and the commentary of Onkelos both paraphrase Yaakov’s response: “Why do you seek them (children) from me? Shouldn’t you be seeking them (children) of the Lord?” The same Hebrew phrase, “Elohiym anochi” (Am I God?) appears in Genesis 50:19 where Rachel’s firstborn Yoseph uses it in recognition of the Authority of God over death and judgement. Therefore, Yaakov’s use of the phrase acknowledges that it is God alone Who gives life, and Yoseph’s use of the phrase denotes God’s ultimate authority over the taking of life. Thus, as the prophet Yob says, “HaShem gives and HaShem takes away, Blessed is the name of HaShem”(Job 1:21). It is also worth noting that the phrase is used in both the present text and the later in response to sibling rivalry. The conclusion is that it is God alone Who brings true reconciliation. Additionally, the emphasis on the fact that God alone provides for life and death alludes to Yaakov’s deluded actions later in the text when he attempts to help God out with the provision of speckled, streaked and spotted animals by placing sticks in front of the animals, thinking that this practice was causing them to birth the desired offspring. Gen 30:3 And she said: 'Hinei, Behold my maid Bilhah (troubled), go in unto her; that she may bear upon my knees, and I also may be built up through her.' Rachel’s suggestion is probably born of both common practice and in recollection of what she knows of Sarah and Hagar (Genesis 16:2). By offering her maid servant to Yaakov, Rachel was binding her husband to yet another marriage relationship and the obligations that go with it. The phrase, “bear upon my knees” is a Hebrew idiom meaning, “a child to be counted as my own” and is used in Genesis 50:23 to mean the same thing (See also Isaiah 66:12). Thus culturally speaking the sons born to the maidservants of Yaakov’s wives’ will be counted as the offspring of Rachel and Leah. We should not treat lightly the great sacrifice Rachel is making by offering her maidservant to Yaakov. Nor should we forget Bilhah and her feelings as she gives herself to be subject to both Yaakov and Rachel. If not for the servants Bilhah and Zilpah, Israel would be incomplete. Gen 30:4 And she gave him (Yaakov) Bilhah her handmaid as a wife (l’ishah); and Yaakov went in unto her. We note that Bilhah is given the status of a, “Ishah” wife in the Biblical text. This means that Yaakov has now entered into yet another marital obligation and must give Bilhah all the privileges of a wife, thus exalting her status from indentured servant to wife of a Patriarch. Whilst this may seem misogynistic to the modern reader, it is in fact a costly and honourable undertaking, given the historical cultural context of this account. Gen 30:5 And Bilhah conceived, and bore Yaakov a son. Gen 30:6 And Rachel said: 'Dadani, judged me, has Elohiym God (Judge), and has also heard (shama) my voice, and has given me a son.' Therefore she called his name Dan (A judge). As in almost every case in Scripture, the name corresponds to the events surrounding the birth. Rachel sees herself vindicated by the birth of Dan. She reasons that it is because God has judged her righteous that He has given her a son through Bilhah. Thus she names her son, “A judge” after The Judge. Gen 30:7 And Bilhah Rachel's handmaid conceived again, and bore Yaakov a second son. Gen 30:8 And Rachel said: 'Naftuleiy wrestling Elohiym (God, judge), I have wrestled with achoti my sister, also prevailing.' And she v’tikra proclaimed (called out) his name Naftali (My wrestler). Verse 8 is often translated, “And Rachel said: 'With mighty wrestling have I wrestled with my sister, and have prevailed.' And she called his name Naphtali.” This translation is at best presumptuous and at worst misleading. The Hebrew text literally says, “Naftuleiy Elohiym” I wrestled God. In fact, the full statement is reminiscent of the transformative naming of Yaakov when he becomes Israel (Gen. 32:24-30). Here Rachel says, “I have wrestled with God and with my sister and have overcome”, and in the Genesis 32 account, the Malakah Ha-Adonai (Messenger of The YHVH) says, “Your name will no longer be Yaakov, but Yisrael, because you have struggled/wrestled with God and with man and have overcome." In fact, the naming of Naphtali is a prophetic foreshadowing of the coming events. Gen 30:9 When Leah (weary) saw that she had ceased bearing, she took Zilpah (A trickling of myrrh) her handmaid, and gave her to Yaakov as a wife. Gen 30:10 And Zilpah Leah's handmaid bore Yaakov a son. Gen 30:11 And Leah said: 'Gad, a cutting fortune/circumstance has come!' And she called his name Gad (cutting/invading fortune/circumstance). As in the case of Bilhah, Zilpah is given the status of a wife and Yaakov is once more bound to elevate her status and provide for her needs. The child born seems to be named for Leah’s heartbreak rather than her “good fortune” as some translations suggest. The Hebrew denotes a cutting circumstance, and would seem to contradict the more common English reading. Gen 30:12 And Zilpah Leah's handmaid bore Yaakov a second son. Gen 30:13 And Leah said: 'I’m Happy (B’ashri)! for the daughters have advanced me (Ishruni) and proclaim me happy.' And she called his name Asher (Walk/advance in Happiness). Asher is named by combining the Hebrew words, “ashri” and, “Ishruni” to mean, “Advance in Happiness”. The following section, which covers the remainder of this chapter verses 14-43, begins with the superstitious use of an aphrodisiac and continues with trickery, human effort, mistrust and ultimately ends in Yaakov being prospered according to God’s will and in spite of his own deluded actions. Yaakov shows the full spectrum of human behaviour, at one extreme, trusting God unequivocally and at the other, practicing idolatrous superstition in an attempt to help God out. Yaakov has yet to meet HaShem face to face (Gen. 32), and thus, he is still seeking after HaShem with all the frailty of his humanity. This should be of great comfort to each of us as we try to understand our own frailty and somewhat bipolar spiritual practices. The good news is that God blesses and provides for His children based on His righteousness alone. Gen 30:14 And Reuven (See a son) went in the days of wheat harvest, and found mandrakes in the field, and brought them to his mother Leah. Then Rachel said to Leah: 'Give me, I beg you, some of your son's mandrakes.' The Hebrew, “Dudaim” is translated various ways, but in the end the meaning remains the same. Whatever dudaim are, they are considered an aphrodisiac (Song of songs 7:14) by the women and are therefore bargained with due to the perceived benefit they offer. There is no reason to believe that these plants facilitated fertility, nor is there any reason to presume that either Rachel or Leah were above superstitious belief. In fact, later, as Yaakov and his wives seek to escape Laban, Rachel is found in possession of Laban’s household idols. It turns out that syncretism is not a second century Christian invention after all. Gen 30:15 And she said to her: 'Is it a small matter that you have taken away my husband? and would you take away my son's mandrakes also?' And Rachel said: 'Therefore he (Yaakov) shall lie with you tonight in exchange for your son's mandrakes.' The text infers either that Leah had been denied the marital bed for a time, or that she was seeking to get an extra opportunity to cohabitate with Yaakov by purchasing Rachel’s night from her. Gen 30:16 And Yaakov came from the field in the evening, and Leah went out to meet him, and said: 'You must come in unto me; for I have secured your hire with my son's mandrakes.' And he lay with her that night. Gen 30:17 And Elohiym God heard Leah, and she conceived, and bore Yaakov a fifth son. Gen 30:18 And Leah said: 'God has given me my s’chari wages, because I gave my handmaid to my husband. And she called his name Yisashchar (Lifting up/exalted wages). We note that it is Leah who has decided that her actions in giving her servant to her husband have caused her to give birth by way of reward from God. However, the text says simply that God heard her and as a result she gave birth. Once again the text makes it clear that God acts in mercy, not based on what His beloved do but rather because of His love for them. Gen 30:19 And Leah conceived again, and bore a sixth son to Yaakov. Gen 30:20 And Leah said: 'Z’vadani endowing me, God Elohiym has given me a sign, a good gift; now exalting me (yiz’b’leiniy) my husband will dwell with me, because I have borne him six sons.' And she called his name Zevulun (Exalted, endowed). Leah’s proclamation is not just in response to the birth of Zevulun but also in recognition of the fact that she has now birthed six of Yaakov’s sons. Thus she has birthed Yaakov the sum of the children of his other three wives combined. Zevulun (endowed) is a memoriam of the great endowment of the six sons and is prophetic of the perpetual endowment of Israel up until this day and beyond into the Olam Haba. Gen 30:21 And afterwards she bore a daughter, and called her name Dinah (Judgement, justice). Dinah’s honour will become the subject of great consternation in chapter 34. Thus, a demand for judgement and justice. Gen 30:22 And Elohiym God remembered Rachel, and Elohiym God heard her, and opened her womb. Gen 30:23 And she conceived, and bore a son, and said: 'Elohiym God has taken away my shame.' As discussed in the past, God doesn’t forget and therefore does not need to remember in the modern sense. Here God is memorializing (zachar) rather than remembering. He has chosen Rachel to bear the son who will deliver Israel from famine and set in motion events that will lead Israel into the Promised Land. Thus God speaks into time the conception of Yoseph. The birth of this boy truly acts to take away any shame Rachel may have endured. Based on the Hebrew, “zachar” commemoration, the Talmud concludes that Rachel conceived Yoseph on Rosh Ha-Shanah (Yom Teruah), the secular New Year (b. Rosh. Hash. 11a). This is also said to be the date when both Sarah and Channah (Hannah) conceived. As a result all three women are featured in the Rosh Ha-Shanah liturgy. Gen 30:24 And she called his name Yoseph (HaShem YHVH: Mercy added), saying: ‘HaShem (YHVH: Mercy) add to me another son.' This is both an observation and an invocation. “HaShem add to me another son”. It is an observation because God has added a son to Rachel, of her own womb, in addition to the sons born to her of Bilhah. It is an invocation because she is calling on Hashem (Mercy) to add yet another son (Benyamin), so that she might have two sons of her own womb. It is important that the birth of Yoseph is recorded prior to Yaakov’s accumulation of herds and his subsequent prosperity, because the name Yoseph means, “HaShem will add”. Nothing Yaakov does in the following verses purchases his prosperity. HaShem alone provides for him. Gen 30:25 And it came to pass, when Rachel had birthed Yoseph, that Yaakov said to Laban (White): 'Send me away, that I may go to my own place of standing, and to my land. The verb shalach translated, “Send me away” is a term used repeatedly to describe the request for freedom, issued at the going forth of the Hebrew slaves of Egypt. Yaakov began as a relative to Laban but is now being treated like an indentured servant, a slave. As an indentured servant he has the right to be freed after seven years of service according to the Torah (Deut. 15:12-15). Thus, having served two seven year periods, he has both a moral and legal right to freedom. However, the wives and children of an indentured servant remain the property of the master (Exod. 21:2-4; Gen. 31:43). The counter point to this is that Laban agreed beforehand to give his daughters in payment for Yaakov’s work, thus selling his daughters to Yaakov. We should also note that if Yaakov’s work for Laban is a bride price for Laban’s daughters, then Laban is obligated to give this price to his daughters as their security according to the marriage traditions of the ancient East. Therefore, both Yaakov’s wives and his offspring are legally his because the agreement predates the servitude and any benefit generated from Yaakov’s fourteen years of service belongs not to Laban but to Leah and Rachel. It is here that we should note Yaakov’s dream, as he explains it retrospectively in Genesis 31:10-13. “Gen 31:10 And it came to pass that when the flocks were mating, that I lifted up my eyes, and saw in a dream, and, behold, the he- goats which leaped upon the flock were streaked, speckled, and spotted. Gen 31:11 And Malakh ha-Elohiym the angel of God said to me in the dream: ‘Yaakov;’ and I said: ‘Hineini Here I am, ready and obediant.’ Gen 31:12 And He said: ‘Lift up now your eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and spotted; for I have seen all that Laban is doing to you. Gen 31:13 I am the God of Beiyt-el, where you anointed a pillar, where you vowed a vow to Me. Now arise, get you out from this land, and return to the land of your birth.' The reason I’ve placed this text here is because it appears from the recounting of this dream that Yaakov dreamed it while watching the flocks mating at a time prior to his offering the solution of ownership of the speckled, streaked and spotted animals as a wage. At the end of this account Yaakov is commanded by God to return to the land of his birth. Thus, because Yaakov has said Hineini (Here I am, ready and obedient), it seems likely that he approached Laban with his request to leave soon after having the dream encounter with The Messenger of God, Malakh Ha-Elohiym. The fact that we have just read of the birth of Israel’s greatest dreamer Yoseph is profound. Yaakov’s experience of relating to God has been, to this point, entirely through dream encounters. Now his beloved wife Rachel gives birth to the dreamer who will deliver Israel and act as a type for the coming Messiah. Wallah (wow)! One of the most prominent elements of this dream interaction is the emphasis God places on the fact that it is as a result of the harm He has witnessed Laban doing to Yaakov that He (God) will increase the streaked, speckled and spotted members of the herds. This should be understood to teach that Yaakov’s efforts will not bring this about, rather it is God Who both gives the dream and fulfils it. Gen 30:26 Give me my wives and my children for whom I have served you, and let me go; for you know my service and the way I have served you.' Yaakov is appealing to Laban’s conscience, or lack thereof. He knows that Laban cannot find fault in the service Yaakov has faithfully given him. Gen 30:27 And Laban said unto him: 'If now I have found favour in your eyes - I have observed the signs (nichash’tiy), practiced divination, and have concluded that HaShem (YHVH: Mercy) has blessed me for your sake.' Here we see that God acts as ruler over lesser deities and erroneous spiritual practices. HaShem has allowed Laban to see His blessing and favour over Yaakov in spite of Laban’s witchcraft and idolatry (Lev. 19:26; Deut. 18:10). HaShem has not done this for Laban’s sake but for Yaakov’s sake, in order that He might prosper him. The Hebrew nichash’ty (my divination) shares its root with nachash (snake/serpent), a figurative representation of Ha-Satan (Satan). Thus these events find a link to the entry of sin and death. Gen 30:28 And he said: 'Specify to me your wage, and I will give it.' Gen 30:29 And he said unto him: 'You know how I have served you, and how your herds have fared with me. Gen 30:30 For you had very little before I came, and your possessions have increased abundantly; and HaShem (YHVH: Mercy) has blessed you wherever my feet have stepped. And now how long will it be before I can provide for my own house also?' Gen 30:31 And he said: 'What shall I give you?' And Yaakov said: 'You shall not give me anything extra; providing you will do this thing for me, I will again feed your flock and keep it. Gen 30:32 I will pass through all your flock today, removing every speckled and spotted one, and every dark one among the sheep, and the spotted and speckled among the goats; and these shall be my wages. Gen 30:33 So shall my righteousness witness against me from now on, when you shall come to look over my wage that is before you: every one that is not speckled and spotted among the goats, and dark among the sheep, if found with me, shall be considered stolen.' It seems that based on the dream he has received, Yaakov is setting the scene for what he believes will be the means through which God will prosper him by divinely effecting the breeding of streaked, speckled and spotted herds. This is a wonderful act of trust and faithfulness on Yaakov’s part. It shows that he has listened to God and believes in God’s provision. It also stands in contrast to his subsequent actions in relation to invoking superstition in an attempt to aid the fulfilment of the dream. Gen 30:34 And Laban said: 'Hein Now, may it be according to your word.' Gen 30:35 And he removed that day the he-goats that were streaked and spotted, and all the she-goats that were speckled and spotted, every one that had white in it, and all the dark ones among the sheep, and gave them into the hand of his sons. Laban agrees to Yaakov’s terms, but before Yaakov can do what he had agreed to (30:32), Laban steals away the streaked, speckled and spotted animals that were meant to be Yaakov’s wages and instead, gives them to his sons. Perhaps the meaning of Laban’s name is not simply, “White” but, “White washed wall”. Gen 30:36 And he set three days' journey between himself and Yaakov. And Yaakov fed the rest of Laban's flocks. To further prevent the possibility of more streaked, speckled and spotted animals being born to the flocks under Yaakov’s care, Laban moves these animals three days distance away so that they will not mate with the animals of standard appearance. Gen 30:37 And Yaakov took him rods of fresh poplar (White poplar, exuding white gum), and of the almond (a nut tree) and of the plane-tree (bark shedding tree); and peeled white streaks in them, making the white appear which was in the rods. Here it seems that Yaakov’s tenacity begins to turn into pride. He may believe that HaShem will do as He has said He would in the dream (and rightly so), however, by using inanimate physical objects in order to aid the desired outcome Yaakov is not acting out of trust but out of self-determination. If the Scripture enforces one theme above all others (The existence and supremacy of God acknowledged), it teaches that humanity is unable to prosper or redeem itself. The practical reason for Yaakov’s actions may be to expose the black haired goats and sheep to the white sap, thus marking their hair with streaks, speckles and spots. This does not however translate to the birth of streaked, speckled and spotted offspring, a genetic anomaly which is entirely reliant on God’s creation and not subject to human manipulation in this historical cultural context (Genetic modification was non-existent at this time in human history). My dear Mizrachi brother Aharon, a member of our community who has lived in Iraq all his life up until recently, says that the majority of sheep and goats in Iraq are now speckled, streaked and spotted. That it is in fact the standard dark haired sheep and goats that are now the minority and that streaked, speckled and spotted goats and sheep are considered by modern Iraqi farmers to be a blessing from God. It seems that the blessing upon Yaakov has reached far beyond its origins. Gen 30:38 And he set the rods which he had peeled over against the flocks in the gutters in the watering-troughs where the flocks came to drink; and they conceived when they came to drink. Gen 30:39 And the flocks conceived at the sight of the rods, and the flocks brought forth streaked, speckled, and spotted. In spite of Yaakov’s acknowledgement of God’s hand for the provision of streaked, speckled and spotted animals in Genesis 31:10-13, here Yaakov is acting on the folk superstition that a vivid sight during pregnancy or at conception will affect the embryo (Radak on Gen. 30:39:3; Rashbam on Gen. 30:40:1). This superstition has proved to be unfounded (D. M. Blair, A doctor looks at the Bible IVF 1959). This is affirmed by subsequent verses where he places the animals of Laban’s flock toward his streaked, speckled and spotted animals in order to invoke results based on the aforementioned superstitious belief. The genetic anomalies present within a species to produce variations in appearance are not altered by visual stimulants. Therefore, we can only understand Yaakov’s actions here in one of two ways. Either he displayed the rods from the trees as a symbol of trust in the provision of God. That is, a visual prayer of sorts (unlikely, given that trees and stones are used by way of memorial in his culture and are set up once in memoriam rather than as a continuing means of producing a physical reward. Also, he was not commanded by God to employee any means in order to facilitate the miracle of the herds). Or he had adopted some of the idolatrous ways of his father in law and was bowing to common superstition, believing that he was somehow effecting the conception and subsequent progeny of the flock. Regardless of Yaakov’s motivation, God provided spotted, streaked and speckled livestock for Yaakov according to the blessing He had pronounced over him. God’s ability to bless is neither limited nor prospered by our actions. What He promises He does, He cannot lie. Gen 30:40 And Yaakov separated the lambs and young goats - he also set the faces of the flocks toward the streaked and all the dark in the flock of Laban - and put his own droves apart, separating them from Laban's flock. The reference to the flocks of Laban facing the speckled and spotted flocks of Yaakov seems to emphasise the fact that Yaakov held to an ill-founded belief that the birthing process was somehow being effected by visual stimulation. On the up side, God provides the desired result and the reality is that not only did Yaakov receive offspring from his own herd, he was now to receive offspring from Laban’s herd, thus making the standard sheep and goats the minority. Laban’s herd was merely maintaining its number while Yaakov’s herd grew exponentially. The more we see Yaakov relying on his own understanding of how he is being prospered, the more it appears that he is approaching his prosperity in a carnal way rather than trusting entirely in God’s provision. After all, trust says that, “God is able to provide regardless of my ability”, whereas doubt says, “I need to do something in order for God’s provision to come about”. This is in fact the greatest hurdle believers’ face, the idea that we can’t redeem ourselves is counterintuitive to us. Our fallen nature (Yetzer ha-ra) detests this idea. Death (Yetzer ha-ra: Yetzer ha-mot) seeks to become God and dies, whereas Life (Yetzer ha-tov: Yetzer ha-chayim) seeks God and lives. Gen 30:41 And it came to pass, whenever the stronger of the flock conceived, that Yaakov laid the rods before the eyes of the flock in the gutters, that they might conceive among the rods; Gen 30:42 but when the flock were feeble, he kept them from the rods; so the feebler were Laban's, and the stronger Yaakov’s. Gen 30:43 And the man (Yaakov) meod, meod increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses. The repetition of this practice only affirms that it is based on superstition and continues to give weight to the probability that Yaakov believes it is he himself that is manipulating the birthing process via occult means. The fact that the stronger animals bear before the rods while the weaker do not is not proof of the effectiveness of Yaakov’s efforts, to the contrary, it only affirms that God is gracious. It’s as if Hashem were saying, “I don’t need your fancy voodoo sticks Yaakov, but play in the mud if you must, I’ll prosper you anyway for My Own Name’s sake and for the sake of the redemption of your household.” What is clear from the text is that Yaakov’s herds grew from the seed of strong animals and as a result he was able to trade his herds for servants and livestock, and due to God’s miraculous provision Yaakov became exceedingly great, meod meod: in spite of his own efforts and not because of them. What God promises He provides because He cannot lie, He is absolutely trustworthy, His fidelity is unchanging. © Yaakov Brown 2017 Here the intimate, holy, personal Name of God is seen in relationship to His people in a profound and literal way. Introduction:
The events of this chapter follow on the heels of Yaakov’s wonderful prophetic dream at Beiyt El. Yaakov appears to arrive in Charan devoid of material wealth, which in itself is a testimony to his tenacity, character and belief in HaShem. Many focus on the ironic trickery of Laban and see these events as Yaakov getting his just deserts, however, as I have previously noted, Yaakov was the one who was dealt with unjustly regarding the birth-right and the blessing of the first-born: so too here, he is dealt with unjustly by Laban, an idolatrous and wicked man who, in a genuine case of irony, unwittingly helps to further the plan of HaShem for Yaakov’s life. In the account of the blessing, Yitzchak is fooled for his own good and the good of his future offspring. So too, in the account of Yaakov’s marriages to Leah and Rachel, Yaakov is fooled for his own good and the good of the future tribes of Israel. Knowing this, we’re able to properly discern the present circumstances as being due to God’s planning and not as some sort of punitive punishment serving the superstitious notion that Yaakov is reaping what he’s sown. Interpretation of this kind only serves to impugn God’s character and place undue blame on Yaakov. The familiar setting of a life-giving well acts as a symbol of God’s continued provision. We have seen this wonderful symbol of hidden water revealed in the lives of Avraham and Yitzchak, and have understood its connection to covenant, blessing and prosperity. Now we see these living waters participating again in the marital union of the Patriarchal and Matriarchal line (Gen 24). The correlation between the well and the courting practices of the Patriarchs’ is significant in Hebrew thought and culture. It was at a well that Eli-etzer (My God’s servant) met Yitzchak’s (He laughs) bride Rivkah (Captivating), and later in Israel’s history Moshe (drawn out) meets his bride Zipporah (Bird, early departure) at a well (Be’er: spring, well. From the root Ba’ar: to make plain, distinct, to make clear, to declare, letters on a tablet). To the Hebrew, the well is considered a symbol of wisdom because the waters of a well are hidden beneath the earth and must be sought out. Wisdom in turn is linked to women and their role as home builders (Proverbs 14:1). Wisdom, as personified in the proverbs (1-9) of Shlomo (Peace), is linked to the Creation of the world and the voice/living Word of Hashem. Thus the well has great significance, physically, figuratively, metaphorically and spiritually. It is a place of clarity, union, provision, blessing, covenant, intimacy, and Divine revelation. Its living waters (Mayim chayim) are a consistent reminder of the merciful provision of God in arid places. Gen 29:1 Then lifting his feet, Yaakov (follows at the heel) walked forth, and came to the land of the children of the east. The lifting of Yaakov’s feet denotes lightness and freedom of purpose as he moves forward on his journey toward intimacy with HaShem. Like the Patriarchs who came before him he goes in agreement with HaShem’s purpose and comes to the land of his mother’s family with nothing more than that which has necessitated his travel. Gen 29:2 And he looked, and v’hinei (suddenly) behold a well in the field, and, v’hinei (suddenly) behold, three flocks of sheep were lying there by it. - For out of that well they watered the flocks. And the great stone (v’ha-even g’dolah) was upon the well's mouth. Both the presence of the three flocks and the well itself are a testimony to HaShem’s hand upon Yaakov’s journey. Yaakov has come to a place where the very sight of Hashem’s provision will renew his strength. This is because he has trusted in Hashem (Isaiah 40:31). The great stone over the mouth of the well prevented water from being stolen and acted as a safeguard against children falling into the well. The Torah emphasises the size of the stone in order to prepare the reader for the miraculous strength that will be exhibited by Yaakov in rolling it away. Gen 29:3 And gathered there were all the flocks; and they rolled the stone from the well's mouth, and watered the sheep, and put the stone back upon the well's mouth in its place. This can be understood in two ways. Either this is a commentary on the customary practice of the shepherds and herdsmen, or it has taken place as Yaakov approached. Gen 29:4 And Yaakov said to them: 'My brothers (achiym), where are you from?' And they said: 'We’re from Charan (Scorched mountain).' Gen 29:5 And he said to them: ‘Do you know Laban (white) the son of Nachor (snorting)?' And they replied: 'We know him.' Gen 29:6 And he said to them: 'Is it well with him?' And they said: 'It is well; and, behold, Rachel (Ewe) his daughter is coming with the sheep (Ha-tzon).' The cultural etiquette of the Middle East requires Yaakov to call these men brothers (achiym), however, they are not literally his blood relatives. Additionally, it is right that he asks after his uncle’s wellbeing. He is also wanting to receive accurate directions for finding his uncle’s dwellings. It is noteworthy that the Hebrew, “Ha-tzon” is used here to describe the sheep that Rachel is tending. This Hebrew word can refer to small herded animals in general, as well as to sheep specifically, but does not refer to standard sized cattle. Rachel’s name, which means “Ewe”, is connected to her role as a shepherdess, both physically and spiritually. She is soon to become the shepherdess of the tribes of Israel. Gen 29:7 And he said: 'Listen, it’s mid-day, it’s not yet time to gather the livestock (Ha-mik’neh) together; so water the sheep (Ha-tzon), and go and feed them.' Gen 29:8 And they said: 'We cannot, until all the herds are gathered together, and they roll the stone from the well's mouth; then we’ll water the sheep.' Yaakov, seeing that Rachel, Laban’s daughter was approaching, wanted to endear himself to her and to Laban by facilitating the watering of her flock. His request also takes into account that if Rachel is made to wait until the evening when the large cattle are coming in to water, her flock will become secondary to the watering of the herds of the others and she may lose some of her animals due to dehydration. Not to mention the imposition it would be to her. The herdsmen and shepherds of the region show their lack of honour and their selfish intent by refusing to move the great stone. They know that the stone can only be moved by several men (29:8) and therefore, they’re smug in their firm position, refusing to help water Rachel’s flock. The phrase, “we can’t” should be understood to mean, “we won’t”. It’s possible that Rachel is disliked by the shepherds and herdsmen of the region because of her father’s reputation. Gen 29:9 While he was still speaking with them, Rachel came with her father's sheep; for she was a shepherdess. The fact that Rachel came alone may indicate that Laban has limited resources, both in people and herds. In fact, Laban did not become prosperous until after he had met Yaakov (30:30). Leah, being weak in the eyes, that is, with an eye condition that would have made the task of shepherding impossible for her, was not able to shepherd her father’s sheep. Therefore, Rachel was given the task. Gen 29:10 And it came to pass, when Yaakov saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, that Yaakov went near, and rolled the stone from the well's mouth, and watered the flock of Laban his mother's brother. The repetition of the unnecessary phrase, “Laban, his mother’s brother” connects all of Yaakov’s actions to the righteousness of his mother Rivkah, so as to make clear to the reader that Yaakov is not honouring his wicked uncle through his actions. In other words, the righteousness of Rivkah is being offerred onto Rachel and Leah and not upon Laban. The fact that Yaakov was able to move the great stone away from the mouth of the well denotes miraculous, God given strength. He has travelled far, has not yet received water himself and has shifted a stone that usually takes several men to move. This action shows Yaakov’s righteous character, his care for women, his holy tenacity and his unrelenting pursuit of all that God has promised him. He is rightly named Yaakov (Follower/Grasper after the heel), for he continues to reach beyond his own grasp in order to take hold of the things that can only be grasped in HaShem. When we compare the well (Be’er) meetings of Eli-etzer and Moshe (Moses) to that of Yaakov, we see some beautiful examples of the unique roles that individuals play in service to God (Gen 24, Exodus 2). Eli-etzer (My God’s servant) was a man of prayer, who through integrity, commitment and piety received a miraculous answer from Hashem during his well encounter with Rivkah, and returned to present his master’s son with his captivating bride. Eli-etzer lived his name, serving his God through right action. Moshe (Moses: drawn out), becomes a champion to Zipporah (bird) and her sisters, drawing them out from an abusive situation and thus gains a home, having previously lost everything as a former son to Pharaoh and a prince in Egypt. Finally Yaakov (Grasps after the heel), employees his tenacious spirit to reach beyond his own limitations in the strength of God and roll away the stone that had prevented Rachel from getting life giving water for her flock. Thus Yaakov follows after the heel of the Life Giving Water, The Healer, The Shepherd of Israel, the Malakh (angel, messenger) of HaShem, Yeshua, The Water of living Himself, God with us. Gen 29:11 And Yaakov kissed Rachel, and lifted up his voice, and wept. Gen 29:12 And Yaakov told Rachel that he was her father's brother (Blood, kindred), and that he was Rivkah's (Captivating) son; and she ran and told her father. Yaakov kissed Rachel as a relative, and not in a romantic way, because to do so prior to making a betrothal contract would have shamed Rachel. This is another reason why the phrase, “Laban, my mother’s brother” was employed by the writer of the text three times in the previous verse. He is kissing Rachel here as a cousin. We can only conjecture as to why Yaakov wept. Perhaps he wept out of relief, having finally made it to his destination and due to coming into contact with a member of his mother’s family. He may also have wept at his lack of means and his inability to offer anything of value for a bride. After all, the purpose of his journey was to find a bride among the daughters of his mother’s brother Laban. He lifted up his voice and proclaimed before all present that he was Rachel’s cousin and the son of her aunt Rivkah, whom she is sure to have heard stories about. Rachel may well have been familiar with the story of her aunt Rivkah’s betrothal through the servant Eli-etzer and for this reason her excitement builds at the possibility of her own betrothal. Thus she runs to fetch her father Laban. Gen 29:13 And it came to pass, when Laban heard news of Yaakov his sister's son, that he ran to meet him, and embraced him, and kissed him, and brought him to his house (Beiyto). Laban’s character gives cause for speculation as to his motives for running to meet Yaakov. The Sages teach that Laban ran to Yaakov because he was confident that Yaakov must be laden with wealth and gifts. He thought, “If Eli-etzer, a mere servant had come with 10 richly laden camels (24:10), then Yitzchak’s heir must be bringing great wealth with him (Rashi). Both the Midrash and Rashi suggest that Laban, seeing Yaakov had no wealth, hugged him in order to feel his garments for jewels and valuables he might be keeping on his person. Whatever the truth may be, the Scripture details Laban’s actions and his idolatry, from which we can infer a his motivations. And he told Laban all that had happened. Gen 29:14 And Laban said to him: 'Surely you’re my bone and my flesh.' And he (Yaakov) stayed with him (Laban) for a month. We note that once Yaakov has explained his present situation to Laban, Laban’s response is one of obligation, “You can stay because your my blood”. Yaakov is no longer someone from whom Laban can glean material wealth. Gen 29:15 And Laban said unto Yaakov: 'Just because you’re my brother (Blood, kindred), should you serve me for nothing? Tell me, what should your wages be?' From this we determine that Yaakov worked for his keep the entire time he was with Laban. It was no free ride. Laban offers wages, perhaps because he has prospered while Yaakov has been with him, and because he wants to benefit further from having Yaakov in his community. After all, where Yaakov is there is blessing because of the promises of God. Gen 29:16 Now Laban had two daughters: the name of the elder was Leah (weary/impatient), and the name of the younger was Rachel (Ewe). The text refers to the daughters of Laban in terms of birth order, to make sense of Yaakov’s request in verse 18. Gen 29:17 And Leah's eyes were weak (tender, delicate); but Rachel was of beautiful form and fair to look upon. Leah is said to have a condition of the eyes and the Hebrew denotes weakness, meaning that this condition was debilitating. It may also infer that she was homely looking, making the comparison to Rachel’s form and beauty all the more poignant. As He has done so many times in the past, HaShem will lift up the weak for His glory. By the end of this chapter Leah will have become the mother of a third of Yaakov’s sons, and the Matriarch to the Priesthood (Levi), and the Davidic and Messianic Kingships (Y’hudah) of Israel. Gen 29:18 And Yaakov loved Rachel; and he said: 'I will serve you seven years for Rachel your younger daughter.' Yaakov’s love for Rachel is identified pursuant to the description of her looks. However, he had already noted her service as a shepherdess and there is no reason to believe that his love for her was mere physical attraction. To offer seven years of service for Rachel’s hand is extravagant and shows both his passion and commitment to loving her. He makes clear that he is offering this service for the hand of the younger daughter. Gen 29:19 And Laban said: 'It is better that I give her to you, than that I should give her to another man; stay with me.' Laban says nothing of his intention to marry Leah off first. Either he is hoping Leah will be wed within the next seven years or he has always planned to trick Yaakov. The seven years is spiritually symbolic of completion and prosperity and shows Yaakov to be a man of character, who, although he knows that HaShem has blessed him and promised him a great inheritance, makes no demands for special treatment. Gen 29:20 And Yaakov served seven years for Rachel; and they seemed to him but a few days, because of his love for her. This is more than infatuation or mere physical attraction. Yaakov, according to betrothal custom, did not cohabitate with Rachel for the period of the seven years. It is clear that he genuinely loved Rachel. Gen 29:21 And Yaakov said unto Laban: 'Give me my wife, so that I may go in unto her, for my days are fulfilled.' This is one of the few graphic sexual statements in the Torah. The phrase, “Go in unto her” could be translated in modern terms as, “Go into her”. While this might seem vulgar, it is an important qualifying statement concerning Rachel’s virginity and Yaakov’s righteous actions toward her over the seven year betrothal period. The traditional betrothal period was set at up to one year, thus Yaakov had waited seven times the traditional period for his bride. Rashi notes that Yaakov was 84 years old at this point in the narrative and is concerned about producing progeny in fulfilment of the blessing of HaShem. Gen 29:22 And Laban gathered together all the men of the place, and made a feast. Drunkenness and debauchery were common practice at the feasts of idolaters. Thus it seems that Yaakov may well have over indulged in alcohol, making him an easy target for the deception that follows. One could say that like Yitzchak before him, he had become blind. It would be no surprise if we were to learn that Laban had encouraged him to drink excessively during the wedding feast celebrations. Gen 29:23 And it came to pass in the evening, that he took Leah his daughter, and brought her to him; and he went in unto her. Gen 29:24 And Laban gave Zilpah (A trickling like myrrh) his maid servant to his daughter Leah for a maid servant. Laban’s disregard for his daughters’ feelings aside, it is hard to imagine that Rachel was not complicit in this. Marriage was essential to an ancient woman’s survival and Rachel, seeing that her sister was unlikely to attract a husband, may well have acted to include her in the arrangement that Laban had made with Yaakov, with the end goal of getting both herself and her sister out of the idolatrous household of Laban in pursuit of a better future. Rashi notes, in reference to Megillah 13b, that Zilpah was the younger of the two maid servants and thus helped to solidify the illusion that Yaakov was receiving Rachel into his tent on his wedding night. Gen 29:25 And it came to pass in the morning that, hinei (suddenly) behold, there was Leah; The Hebrew, “hinei” denotes a sudden revelation, a surprising discovery. Thus it seems that Yaakov must have been extremely intoxicated in order to have been fooled the night before. Add to this the deep darkness that falls over communities at night in places where city light doesn’t cause the skies to become luminous and the moon is in its later phases, and it seems more than possible for a deception like this to succeed. and he (Yaakov) said to Laban: 'What is this you have done to me? Didn’t I serve with you for Rachel? Why have you tricked me?' Gen 29:26 And Laban said: 'It’s not our custom in this place, to give the younger daughter in marriage before the first-born. Gen 29:27 Fulfil the wedding week of this one, and we will give you the other also for another seven years’ service.' Gen 29:28 And Yaakov did so, and fulfilled her wedding week; and he gave him Rachel his daughter for a wife. Gen 29:29 And Laban gave to Rachel his daughter Bilhah (troubled) his maid servant to be her maid servant. Gen 29:30 And he (Yaakov) went in also unto Rachel, and he loved Rachel more than Leah, and served with him another seven years. It may or may not have been the custom of Laban’s community to give the eldest daughter in marriage before the younger. Regardless, Laban has acted deceptively. To Yaakov’s credit, he agrees to honour his marriage commitment to Leah and to work an additional seven years in order to secure his marriage to Rachel. The later Torah instruction forbidding a man to marry both a woman and her sister while both are living, may well be the result of an oral tradition passed down from Yaakov as a warning against the pitfalls of such an arrangement (Leviticus 18:18). The wedding week (Judges 14:17) was an obligatory week for the purpose of consummating the marriage and celebrating with wider family and community. Gen 29:31 And HaShem (YHVH: Mercy) saw that Leah was hated (s’nuah), and he opened her womb; but Rachel was barren. The term, “s’nuah” hated, is better understood as, “unloved” (v.30) in this context. It is used as the counterpoint to love, rather than to convey malice. HaShem shows mercy to Leah, knowing that at least for a time, Rachel will be enjoying her newlywed status and the genuine affection of her husband while Leah is neglected. It is however part of the husband’s obligation to provide seed for procreation. Therefore, Leah was not neglected in the marriage bed. Gen 29:32 And Leah conceived, and bore a son, and she called his name Reuven (See a son); for she said: 'Because HaShem (YHVH: Mercy) has looked upon my affliction; for now my husband will love me.' Children were greatly desired in this ancient culture where a man’s name, culture, religion and identity lived on through his male descendants. Leah determined that having given birth, she would find favour and love because of her husband’s desire for progeny. Leah, although the less loved of the two wives of Yaakov, is none the less privileged with giving birth to Israel’s firstborn. In fact, as previously mentioned, she will become the Matriarch of the Priesthood (Levi) and the Davidic and Messianic Kingships of Israel (Y’hudah). Gen 29:33 And she conceived again, and bore a son; and said: 'Because HaShem (YHVH: Mercy) has heard that I am hated, He has therefore given me this son also.' And she called his name Shim’eon (heard). The naming of both Reuven and Shimeon emphasise the fact that God hears in mercy and acts to deliver His children from suffering: physical, emotional, mental and spiritual. These names also reflect the naming of Ishmael. Gen 29:34 And she conceived again, and bore a son; and said: 'Now this time my husband will be joined unto me, because I have birthed him three sons.' Therefore, his name was called Leivi (joined to). It is clear from Leah’s progression of statements regarding the births, that Yaakov has still not changed his view of her or his manner toward her. Thus, at the birth of Levi, the third son (A significant number), she hopes that not only will Yaakov love her for her children’s sake but will also spend more time with her and develop a stronger bond with her through the children they share. Of course, Levi and the priesthood born of him are to be joined to God Gen 29:35 And she conceived again, and bore a son; and she said: 'This time I will praise HaShem (YHVH: Mercy).' Therefore she called his name Y’hudah (praise); and she left off bearing. In the case of the first three sons, Leah has given glory to God and has then focused on how the birth of the boys might benefit her in relationship to her husband Yaakov. This time however, at the birth of Y’hudah, something changes. Here she simply says, “This time I will praise Hashem.” No mention of how the birth of Y’hudah might benefit her, only praise for Hashem. Through great turmoil of heart and emotional suffering, Leah has come to a place of trust. She now recognises that her identity is not in Yaakov but in HaShem. Therefore, she names her son Y’hudah (Praise). The name Y’hudah has greater significance than any of the names given to the other 11 sons of Yaakov. Over 360 times, the Tanakh both directly and indirectly relates the Name of God to the Jewish people. This account gives birth to a revelation of the intimate connection between God and the Y’hudiym (Jews). Here the intimate, holy, personal Name of God is seen in relationship to His people in a profound and literal way. The Hebrew name Y’HVDaH (Y’hudah) meaning praise, has the Name of the One Who is to be praised imbedded within it, YHV(D)H. Simply by removing the character Dalet “D”, the Holy Name is revealed. Thus it is in Y’hudah that the light of the nations dwells and out of Y’hudah will come the light of God with Us, the Messiah and King, Yeshua. Therefore, the light that Y’hudah will bring to the nations is entirely reliant on YHVH. The removed character Dalet, meaning, “Door” teaches us that YHVDH (Y’hudah) will become a door through which the nations will meet HaShem (YHVH). All this is born in the womb of an unloved woman. “Amen, amen truly I tell you P’rushiym, anyone who does not enter the sheep pen by the door, but climbs in by some other way, is a thief and a robber. The one who enters by the door is the Shepherd of the sheep. The doorkeeper opens the door for Him, and the sheep listen to His voice. He calls his own sheep by name and leads them out. When He has brought out all His own, He goes on ahead of them, and His sheep follow Him because they know His voice. But they will never follow a stranger; in fact, they will run away from him because they do not recognize a stranger’s voice.”Yeshua (Jesus) used this figure of speech, but the P’rushiym did not understand what He was telling them. Therefore Yeshua said again, “Amen, amen, truly I tell you, I am the door for the sheep. All who have come before me are thieves and robbers, but the sheep have not listened to them. I am the door; whoever enters through me will be saved. They will come in and go out, and find pasture. The thief comes only to steal and kill and destroy; I have come that they may have life, and have it to the full.” –Yochanan/John 10:1-10 This is why Yeshua says, “Salvation (Yeshua: the door/gate) is of the Y’hudiym (Jews: YHVDH)” [Yochanan/John 4:22]. © 2017 Yaakov Brown “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. 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 reveal’s 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. 28:1 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 C’naan (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 ratifying the blessing. Yaakov had tricked 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 affirming the previous blessing and adding to it. The words of the blessing are articulated in verse 3 of this chapter. The p’shat, 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.” –D’varim/Deuteronomy 7:3-4 “Do not be yoked together with unbelievers. For what do righteousness and wickedness have in common? Or what fellowship can light have with darkness?” –2 Corinthians 6:14 (NIV) There is also a remez, a hint at something more and a sod, a mystery born of allegory, present in the text. The Hebrew 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 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 Moshiyach (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 Beiyt El (House of God) in remembrance of this divine encounter. 3 Now may El Shaddai (God Almighty, Protector) bless you, and make you fruitful and multiply you so that you will become a 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). There can be no doubt that the covenant made by God with Avraham, while he slept, is being ratified to Yaakov and the ethnic people of Israel. This covenant blessing is not reliant on the children of Israel acting a certain way, rather it is entirely reliant of HaShem (YHVH: Mercy), El Shaddai (God Almighty). The use of the Hebrew, “lik’hal” (assembly, ecclesia) denotes a diverse people of the same blood. 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 is 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 Elietzer’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 emphasise the fact that while the sons are of the same blood, it is the one chosen who becomes heir. 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 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 C’naan.” 7 Yaakov yish’ma (listened to, understood, obeyed) his father Yitzchak and his mother and went toward Paddan-aram. 8 Then Esau saw that the daughters of C’naan 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 C’naan. 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 Vayetze (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 Elohiym”, has yet to meet HaShem face to face. He knows off 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 memorised 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. 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. “Elohiym demonstrates His own love for us in this: While we were still sinners, Messiah (God with us) died for us.” –Romans 5:8 10 Then Yaakov left Beer-sheva (Well of sevenfold oath) and went toward Charan (Scorched mountain). 11Vayif’ga, And he had an encounter Bamakoom in the place and stayed there, for the sun had set. So he took from the stones (meiavneiy: plural) of Ha-makoom, the place and put them by his head and lay down Bamakoom, in the place. Yaakov has come to Beiyt 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, “Ha-makoom” (The Place), which is a name for the Temple Mount, Moriah. The Sages interpret the Hebrew, “Vayif’ga” to mean, “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 Ar’viyt (evening) prayer service. This translation of vayif’ga (paga) is however, relatively rare when compared to its contextual meaning throughout the remainder of the text of the Tanakh, 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 lies his head on them. However, later in the text he takes the stone (singular) and sets it as a memorial. The Sages tell a 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 (echad). Thus the tribes of Israel, an assembly (lik’hal) of blood related peoples, become echad, one people. 12 He dreamed: v’hineih (and suddenly), there was a sulam (stairway or ladder) standing upright on the land (artzah) and its top reaching to the heavens-- v’hineih (and suddenly), mal’acheiy (messengers, angels) of Elohiym (God) oliym (ascending: plural) going up v’yor’diym (descending: plural) and down! This dream initiates a section of the text that takes place after sundown. A section that is, in its entirety, focussed 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 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 angels of Elohiym (God) ascending and descending on’ (Gen. 28:12) the Son of Man.” –Yochanan/John 1:51 “Son of Man” is a messianic reference from the writings of the prophet Daniel (God is my Judge) [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/John’s gospel, which illuminates the person and role of Yeshua as the person of 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 Mishkhan (Meeting place) that is yet to descend, that is, God Himself dwelling with us, as recorded in the Revelation given to Yochanan/John (Rev. 21:22). “I saw no temple in the city (New Jerusalem): HaShem El Shaddai and the Lamb will be its Temple” This text also has a lovely connection to the modern state of Israel and its Aliyah (right of return) policy, which affectionately labels new groups of Jewish immigrants to the land of Israel, “Oliym”, ascending ones. 13 v’hineih (and suddenly), HaShem (YHVH: Mercy) was standing on top of it (above him, beside to him) and He said, “I am HaShem (YHVH: Mercy), Ha-Elohiym (the God) of your father Avraham and Ha-Elohiym (the God) 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 (v’niv’rachoo), all the families of the earth will be blessed—and in your seed. 15 v’hineih (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, “Hinei” to introduce something new and significant. The Akeidat Yitzchak notes that the frequent use of the term in this account denotes an event of great importance. “Suddenly, Mercy (HaShem) was standing with 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 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 Beiyt Elohiym (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 Beiyt 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. “Ein zeh, this place I saw in my dream that the ladder was standing upon. It can be none other than Beiyt Elohiym, 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 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.” –Yishaiyahu/Isaiah 56:7 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 Beiyt-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 Beiyt El, which was once called Luz. It is important to note that Beiyt El (Bethel) is only 18 kilometers east of Jerusalem and that Mount Moriah can be seen from Beiyt 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. 20 Then Yaakov made a vow saying (l’mor), “If Elohiym (God, Judge) will be with me and watch over 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 lee l’elohiym (my God). The word, “l’mor”, saying, usually denotes a vow formula, which is intended to be said allowed 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 Elohiym, 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. 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.” Yaakov’s vow is made up of what would eventually become the primary elements of the standing prayer, Ha-Amidah, and in turn is reflected in the Disciples Prayer (Teffilat Ha-Talmidim) that Yeshua taught to His 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 22 So this stone which I set up as a memorial stone will become a Beiyt Elohiym (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 (zikharon) of what God has done, what He is doing and what He has promised to do. © 2017 Yaakov Brown While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his. Introduction:
We begin this chapter with the knowledge that Esau has legally sold his birth-right to Yaakov, along with all that is attached to it, including the blessing of the first-born. Esau has also rejected the women of his parent’s bloodline and married foreign women (idolaters), much to the chagrin of his parents. We know that each of Esau’s poor decisions denote a rejection of the God of Avraham and Yitzchak and place him in a position where he cannot inherit the promises of God. Yitzchak’s journey from generational to personal faith and God’s establishing of the faith of Avraham for the next generation leads us to this final sidra (section) of the Torah portion Toldot, which describes the passing on of the birth-right, family priesthood and blessing of the first-born to Yaakov, who himself has yet to have an intimate personal encounter with the God of Avraham and Yitzchak. Many have focused on Yaakov’s deception and presume flawed character and sinful practice from the present text. However, they fail to consider the fact that either Esau has knowingly kept the information about the sale of his birth-right to himself, or Yitzchak, knowing that the birth-right had been sold, has none the less failed to establish the sale by approving Yaakov as the rightful heir to the family inheritance and the blessing of the first-born, which is attached to the birth-right. While it’s true that Yaakov, encouraged by his mother, does act deceptively, it is also true that he should not have been placed in a position where he had to act this way in order to receive what was rightfully his. Scripture is crystal clear regarding the reasons for God’s rejection of Esau. “Esau despised his birth-right” (Gen. 25:29-34), He married women from outside of the faith of his fathers’ (Gen. 26:34-35) and subsequently, when compared to Yaakov (Israel) by the prophet, it is said of him, “Yaakov I have loved but Esau I have hated” (Malachi 1:3). “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV) We would be unwise to see Yaakov as a perfect human being, he clearly is not. However, it is equally unwise to impugn his character based on actions that, in the long run, prove that he is a seeker after righteousness, a follower at the heel of the Almighty. His name has many meanings and his new name Israel carries salvation in its contraction of Hebrew terms. But for the time being, deception is his only means for perpetuating his calling. Make no mistake, he is seeking what is rightfully his. Yitzchak was 60 years old when he fathered Esau and Yaakov (Gen. 25:26). The rabbis calculate his age to be 123 years in the present chapter, based on the fact that Ishmael was 137 when he died (Gen. 25:17) and Yitzchak lived to be 180 (Gen. 35:28). If this is correct, Esau and Yaakov would be 63 years old respectively and these events are taking place 23 years after Esau’s marriages to the daughters of Chet. Gen 27:1 And it came to pass, that when Yitzchak was old, and his eyes were dim, so that he could not see, he called Esau his elder (gadol: bigger, greater) son, and said unto him: 'My son'; and he (Esau) said to him: 'Here I am.' (hineini) While a number of rabbinical sources give varies explanations regarding the reason for Yitzchak’s failing sight, the plain meaning of the text infers old age as the cause of his blindness. One can’t help but see the providence of God at work here, given that the deception undertaken by Rivkah and Yaakov is entirely reliant on the blindness of Yitzchak, who otherwise would have spotted the deception strait away and left Yaakov without the blessing. Yitzchak clearly favoured his eldest son Esau, with whom he shared a love for hunting and eating wild game (Gen. 25:28). Yitzchak continues to favour Esau here, despite the grief he has caused Rivkah and Yitzchak over his marriages to the daughters of Chet. The fact that Yitzchak has called Esau to begin the process of imparting the blessing of the first-born, tells us that he was either unaware of the sale of the birth-right or was intentionally disregarding the fact. If the former is true the sin of the sale rests on Esau’s shoulders alone. This is consistent with the Biblical view of Esau’s character. We now read Esau’s response, “Hineini, here I am”, the very words of the Akedah binding of Yitzchak (Gen. 22:1, 7, 11). How is Esau’s, “hineini” (Here I am) different from that of Avraham’s? In the Akedah Avraham uses, “hineini” for the first time as a faithful response to God’s calling (Gen 22:1), secondly for the purpose of reassuring his son Yitzchak of God’s faithfulness (Gen 22:7), and finally in order to receive God’s deliverance (Gen. 22:11). Avraham uses this Hebrew term as a statement of absolute trust and faithful intention. Whereas by despising his birth-right and marrying outside the faith of his father, Esau has already shown that he has no respect for the things of God. Therefore, there can be little doubt that his “hineini” is one motivated by his base desire for power and material gain, and in spite of God. Gen 27:2 And he (Yitzchak) said: 'Behold now (hinei), I am old, I know not the day of my death. Gen 27:3 Now therefore I plead with you to take your weapons, your quiver and your bow, and go out to the field, and catch me some mitzaydi (game/hunted animal flesh); Gen 27:4 and make me savoury food, such as I love, and bring it to me, that I may eat; that my soul (nafshi) may bless you before I die.' This is the point where Esau has an opportunity to fess up. A man of more noble character would have said, “Father I no longer have the right to receive the blessing of the first-born because I despised my birth-right, selling it to my brother and am bound by oath to make this known to you.” However, Esau does no such thing. From Yitzchak’s request it seems that he is still favouring Esau based on his love for eating wild game. It appears that Yitzchak has decided to ignore Esau’s actions regarding his marriages to the daughters of Chet (terror). We must also presume that Rivkah has kept to herself the intimate prophecy that God had given her prior to the birth of Esau and Yaakov (Gen. 25:22-23). ‘But the children struggled with one another inside her, and she said, “If it’s like this, why is this happening to me?” So she went to inquire of Adonai. Adonai said to her: “Two nations are in your womb, and two peoples from your body will be separated. One people will be stronger than the other people, but the older will serve the younger.”’ –Genesis 25:22-23 (TLV) What does, “that my soul (nafshi) may bless you” mean? It could be as simple as, “When I’m full of good food and content in my body I will be in the best frame of mind for articulating the blessing effectively.” On the other hand it may mean that Yitzchak intends to bless Esau from the core intention of his inner being as heir to the blessings of Avraham. The Hebrew nefesh has multiple uses and can be read either way. However, in the strictest sense it denotes the complete person, mind, body, heart, emotion, core being, spirit and action. Gen 27:5 And Rivkah (Captivating) heard when Yitzchak spoke to Esau (Hairy) his son. And Esau went to the field to hunt for venison, and to bring it. Gen 27:6 And Rivkah spoke to Yaakov (follower, after the heel) her son, saying: 'Behold (hinei), I heard your father speaking to Esau your brother, saying: Gen 27:7 “Bring me mitzaydi (game/hunted animal flesh), and make me savoury food, that I may eat, and bless you before HaShem (YHVH: Mercy), before my death. In a close knit tenting community it is not unusual to overhear a conversation. There is no need to presume that Rivkah was intentionally ease dropping. Gen 27:8 Now therefore, my son, shema (listen, hear, perceive, understand and obey) my voice and do that which I command you. Gen 27:9 Go now to the flock, and fetch me from there two good kids of the goats; and I will make them savoury food for your father, such as he loves; Gen 27:10 and you will take it to your father, so that he may eat, that he may bless you before his death.' Rivkah grabs Yaakov’s attention by using an important word, “shema”. She is calling him to understand why he must go to his father to receive what God has for him and claim that which he has legally purchased. She is asking Yaakov to stop and take stock of the gravity of the situation and the importance of comprehending its spiritual implications. Rivkah is said to have been given the promise of an allowance of two kid goats per day, as detailed in the bride price/ketubah Yitzchak had arranged for her prior to their union (Bereshit Rabba, sect. 65. fol. 57. 4. Jarchi in loc.) We should not presume that Rivkah’s motivation is unholy. After all, she has been told in an intimate conversation with God that her youngest son will rule over his brother. Her motivation is to see this come about, having already recognised the wicked nature of her eldest son, she is determined to see Yaakov prosper. Of course a wife knows just how to prepare her husband’s favourite dish and how to use food to get what she wants. Add to this the fact that she sends Yaakov to get two kid goats rather than lambs. She knows that the goat meat has a gamier flavour which is similar to the flavour of wild game. Gen 27:11 And Yaakov said to Rivkah his mother: 'Behold (hinei), Esau my brother is a hairy (sa’ir) man, and I am a smooth man. Gen 27:12 What if my father were to touch me, and expose me as a mocker; and as a result I were to bring a curse upon myself, and not a blessing?' Yaakov shows that he is aware of the power of blessing and curse. He exhibits a tender conscience and appropriate trepidation toward the idea of outwitting his father. The Hebrew, “sa’ir” meaning hairy, is also used as a noun to describe a male goat. The word play connects Esau, the hairy goat to the goat skin used to cover Yaakov. Gen 27:13 And his mother said unto him: ‘May your curse fall on me, my son; only shema (listen) to my voice, and go fetch me the goats.' Gen 27:14 And he went, and fetched, and brought them to his mother; and his mother made savoury food, such as his father loved. Rivkah’s willingness to accept any curse that might come upon Yaakov is not as ominous as it might seem. She is certain, based on what God has told her, that her actions in deceiving Yitzchak serve a higher purpose. Keep in mind that the blessing of Yaakov will set in motion the creation of Israel and the revelation of God’s plan for redemption. The fact is that Yaakov doesn’t come under a curse. He has already received an irrevocable blessing by the time it is discovered that he has deceived his father. Yitzchak affirms the blessing saying, “I’ve already blessed him and he will be blessed!” It is worth noting that following these events the Tanakh (OT) does not speak again of Rivkah interacting with Yaakov. It is possible that she never saw him again after he left her to go to Laban in Charan. Gen 27:15 And Rivkah took the choicest garments of Esau her elder (gadol: greater, bigger) son, which were with her in the home (babayit), and put them on Yaakov her younger son. Gen 27:16 And she attached the skins of the kids of the goats on top of his hands, and to the smooth of his neck. Gen 27:17 And she gave the savoury food and the bread, which she had prepared, into the hand of her son Yaakov. Gen 27:18 And he came to his father, and said: 'My father'; and he said: 'Here I am (hineini); who are you, my son?' It seems that eastern goat hair is similar to human hair, given that this is not the only time in the Tanakh where it is used to give the impression of hairy human skin (1 Samuel 19:13). Why is it significant that it is Yitzchak who says, “hineini” here? This powerful response of readiness was formerly spoken by Avraham in righteousness. It was the response Avraham gave to Yitzchak when he asked after the provision of the lamb for the offering of the Akedah. Here, Yitzchak, who is now a father himself, responds to the voice of Yaakov with the same words of faithful readiness that his father had once spoken in response to him. Unlike Esau whose motivation was selfish, seeking material blessing for himself, Yitzchak is selfless, expecting to give of himself, a blessing from God. Thus he responds with a willing trust, “Hineini, here I am.” The fact that Yitzchak has to ask, “Who are you my son?” infers that Yaakov’s voice was similar enough to Esau’s, that it was difficult for Yitzchak to distinguish between them based on intonation alone. Gen 27:19 And Yaakov said to his father: 'I am, Esau your first-born; I have prepared that which you spoke toward me. Arise, I plead with you, sit and eat of my mitzaydi (game/hunted animal flesh), that your soul (nafsh’cha) may bless me.' Yaakov is not Esau, but with regard to the birth-right and its wider application, including the blessing of the first-born, he is the legal possessor of the first-born status. Therefore, with the exception of the use of the name Esau, Yaakov is in fact telling the legal truth, “I am… your first-born.” Gen 27:20 And Yitzchak said to his son: 'How is it that you have found it so quickly, my son?' And he said: 'Because of an encounter (hik’rah) with HaShem (YHVH: Mercy) your God’s (Elohim) face (l’panaiy).' What does Yaakov’s statement, “your Elohim” infer? Why does the Hebrew text read, “Vayomeir keey hik’rah HaShem Eloheicha l’panaiy”? Yaakov first claims that it is because of an encounter with HaShem that he was able to come to Yitzchak in a prompt fashion with the prepared food. In fact, while it may be stretching to call his speedy delivery a miracle, it is true to say that it has resulted from a face to face meeting with HaShem. That meeting was between Rivkah and HaShem prior to the birth of Esau and Yaakov (Gen. 25:22-23). Thus it seems that Yaakov is either aware of Rivkah’s meeting with HaShem or is speaking prophetically. However, he is not yet in personal relationship with HaShem. This is why he says, “your Elohim”. Gen 27:21 And Yitzchak said to Yaakov: 'Come near, I beg you, that I may touch you, my son, to discern whether you are my son Esau or not.' Yitzchak appears to have heard something in Yaakov’s answer that causes him to doubt his identity. It’s possible that Yitzchak found the idea of Esau using God’s name unusual given Esau’s rejection of the symbols of family faith and his marriage to women who worshipped foreign deities. Gen 27:22 And Yaakov went near to Yitzchak his father; and he (Isaac) felt him, and said: 'The voice (ha-kol) is the voice (ha-kol) of Yaakov, but the hands are the hands of Esau.' Gen 27:23 And he discerned him not, because his hands were hairy, like his brother Esau's hands; so he blessed him. The Hebrew, “kol”, voice, can be understood to refer to the way a person speaks, that is, their manner, choice of words and subject matter. Therefore, when Yitzchak says, “The voice is the voice of Yaakov”, we could read, “The voice speaks using the kind of language Yaakov would use.” Needless to say. If goat skins conveyed a true sense of the hairiness of Esau’s arms, he was truly worthy of his name. Gen 27:24 And he (Isaac) said: 'Are you my son Esau?' And he (Yaakov) said: 'I am.' Gen 27:25 And he (Isaac) said: 'Bring it near to me, and I will eat of my son's mitzaydi (game/hunted animal flesh), that my soul (nafshi) may bless you.' And he brought it near to him, and he did eat; and he brought him wine, and he drank. The threefold false claim of Yaakov concludes here with the clear pronouncement, “I am”. Yitzchak, convinced or not, has decided to go ahead with the blessing. Gen 27:26 And his father Yitzchak said to him: 'Come near now, and kiss me, my son.' Gen 27:27 And he came near, and kissed him. And he smelled the smell of his clothing, and blessed him, and said: ‘See, the smell of my son is as the smell of a field which HaShem has blessed.’ Kabbalistically, the kiss is said to have brought about the intimacy required as a catalyst for the Shechinah (Divine presence) to alight on Yitzchak (Alshich). The Divine presence bringing the blessing and God’s manifest prophetic power. The Palmist, speaking of the Messiah, says: “Your throne, O Elohim, is for ever and ever: the sceptre of Your kingdom is a right sceptre. You love righteousness, and hate wickedness: therefore Elohim, Your Elohim, has anointed You with the oil of gladness above Your friends. All Your garments smell of myrrh, and aloes, and cassia, out of the ivory palaces, whereby they have made You glad.” –Tehilim/Psalm 45:6-8 Gen 27:28 ‘May the God (Ha-Elohim) give you of the dew of the heavens, and of the fat places of the earth, and plenty of corn and wine. The Hebrew, “Ha-Elohiym” the God, has the definite article and thus denotes God as Judge and Ruler, setting Him apart from and above all other elohiym. The blessing is an established reality decreed by the King of the universe, the Judge of all things. The grain and wine, while understood to become a literal reality, are also symbolic of both necessities (grain, our daily bread) and pleasures (wine, celebration of life). A spiritual remez (hint at something deeper) also seems to be inferred. The dew of the heavens is symbolic of emrah (Word essence of God) and with regard to watering the earth and fattening the land the rain represents God’s lekakh (received instruction). The end result being the proclamation and reality of the greatness of God our Judge and King, His Messiah the Rock and His perfect redemptive work. “My instruction shall drop as the rain, my speech shall distil as the dew, as the small rain upon the tender herb, and as the showers upon the grass: Because I will publish the name of HaShem (Mercy): ascribe all of you, greatness unto our Elohiym. The Rock, His work is perfect: for all His ways are verdicts: an Elohiym of truth and without iniquity, just and right is He.” –Deuteronomy 32:2-4 Gen 27:29 Let peoples serve you, and nations bow down to you. Be lord (adon) over your brothers, and let your mother's children bow down to you. Cursed be every one that curses you, and blessed be every one that blesses you.’ This portion of the blessing confers the blessings of Avraham upon Yaakov and makes it impossible for curse to cause him lasting harm. All the nations will one day bow before Yaakov’s greater Son, the Messiah Yeshua: “Yes, all kings shall fall down before Him: all nations shall serve Him.” –Tehilim/Psalm 72:11 Gen 27:30 And it came to pass, as soon as Yitzchak had made an end of blessing Yaakov, and Yaakov had only just gone out (yatza, yatza) from the presence of Yitzchak his father, that Esau his brother came in from his hunting. Gen 27:31 And he also made savoury food, and brought it to his father; and he said unto his father: 'Let my father arise, and eat of his son's game, that your soul (nafsh’icha) may bless me.' Gen 27:32 And Yitzchak his father said to him: 'Who are you?' And he said: 'I am your son, your first-born, Esau.' The doubling of the Hebrew word, “Yatza”, translated, “just gone out” can mean, “one passed the other”, one going out, one going in. If this translation is correct, then the brothers came face to face as they passed one another, Yaakov exiting and Esau entering. This makes the context all the more intense (excuse the pun). Genesis Rabbah explains that Angels of Hashem had prevented Esau from getting game (Bereshit Rabba, sect. 67. fol. 59. 3), and the Targums say that Esau, being without game, killed a dog and made savoury meat out of it. Regardless of whether these conjectures are true or not, they show that the Jewish view reflects God’s disgust at Esau’s actions and favours Yaakov’s actions in spite of the deceit involved. If nothing else, in the case of Yaakov, we learn that a righteous person, though flawed, is chosen. Esau is only telling a part truth. He is the physical first-born son but he is no longer the holder of the birth-right of the first-born. Gen 27:33 And Yitzchak trembled (g’dolah ad m’od) very exceedingly, and said: 'Who then is he that has taken game, and brought it me, and I have eaten it all before you came, and have blessed him? yes, and he shall be blessed.' Why did Yitzchak tremble very greatly? The power of blessing resides within the one who blesses. All blessing comes from God and Yitzchak is aware of this. He had favoured Esau for shallow reasons, but had intended the blessing for him none the less. With the dawning of the knowledge that he may have blessed Esau’s brother in his place, Yitzchak trembled because he knew that the one whom God has blessed is blessed and that God keeps his word. “The gifts and the calling of God are irrevocable” (Romans 11:29). Thus Yitzchak says, “Yes, and he will be blessed!” Gen 27:34 When Esau heard the words of his father, he cried with an exceeding (gadol) great and bitter cry, and said to his father: 'Bless me, even me also, O my father.' Gen 27:35 And he (Isaac) said: 'Your brother came with mir’mah (subtlety), and has taken away your blessing.' Gen 27:36 And he (Esau) said: 'Is not he rightly named Yaakov? for he has outwitted me these two times: he took away my birth-right; and, behold, now he has taken away my blessing.' And he said: 'Have you not reserved a blessing for me?' The Targums and Yarchi both interpret the Hebrew mir’mah as, “wisdom”. Thus reading, “Your brother came with wisdom”. This may be the first time Yitzchak has heard of the sale of the birth-right? The context denotes a conversational response. Esau makes a play on words here, using the Hebrew, “Eikev” which Yaakov’s name is derived from. It can mean both heel and outwit or deceive. It is important that we note the fact that Esau is lieing when he says, “he took away my birth-right”. Yaakov did not take away Esau’s birth-right, to the contrary, Esau despised his birth-right and sold it for a pot of stew (25:34). This was done under oath and thus Esau had invoked a curse upon himself by breaking the oath and seeking the birth-right in spite of his having sold it. Given that the blessing of the first-born belongs to the child who holds the birth-right, Esau is also incorrect in saying that Yaakov took his blessing. In fact, Yaakov received from his father (albeit through deception) that which was rightfully his. The Hebrew terms, “bekhora” birth-right, and “Berakha” blessing, share the same root consonants. Thus they are related both linguistically and spiritually. They are echad, a complex unity. Like all those who sell their heritage to satisfy a temporary hunger, Esau is now surprised to find that he has also had his identity taken from him. Gen 27:37 And Yitzchak answered and said unto Esau: 'Behold, I have made him your lord, and all his brothers have I given to him for servants; and with corn and wine have I sustained him; and what then shall I do for you, my son?' Gen 27:38 And Esau said to his father: 'Have you only got one blessing, my father? Bless me, even me also, O my father.' And Esau lifted up his voice, and wept. Esau clearly understands that there is power in blessing but wrongly concludes that the blessing comes from Yitzchak. “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal. For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:16-17 (TLV) Gen 27:39 And Yitzchak his father answered and said to him: ‘Behold, of the fat places of the earth shall be your dwelling, and of the dew of heaven from above; Gen 27:40 And by the sword shall you live, and you shall serve your brother; and it shall come to pass when you shall break loose, that you will shake his yoke from off your neck. Yitzchak can only bless Esau according to God’s will, thus Esau’s blessing takes on the appearance of a curse. He will not benefit from the fat land, he will only dwell in it. He will have to fight to survive, living by the sword rather than the plough. And, he will serve his brother. The last clause is prophetic of the future when Esau’s descendants will break free of the yoke of Israel (Yaakov) [2 Kings 8:20-22, 2 Chronicles 28:17]. “Yet I loved Jacob 3 and Esau I hated. I made his hills a wasteland and gave his inheritance to jackals of the wilderness.” 4 For Edom may say, “We have been beaten down, but we will return and rebuild the ruins.” Thus Adonai-Tzva’ot says: “They may rebuild but I will tear down. They will be called a wicked territory, the people Adonai denounced forever. 5 So you will see, and you will say: ‘May Adonai be magnified beyond the border of Israel!’” –Malachi 1:3-5 (TLV) Gen 27:41 And Esau hated Yaakov because of the blessing his father had blessed him with. And Esau said in his heart (lev, inner being): 'Let the days of mourning for my father be completed; then will I slay my brother Yaakov.' Esau’s hatred for Yaakov reveals his true character. Like Cain he is jealous of his brother and seeks his death. Note that Esau says these things to himself. They are the thoughts and feelings of his core being (B’lev). Gen 27:42 And the words of Esau her elder son were told to Rivkah; and she sent and called Yaakov her younger son, and said unto him: 'Behold (hinei), your brother Esau, in thinking of you, comforts himself, with plans to kill you. How were the words of Esau communicated to Rivkah if, as the text says, they were spoken in his heart/core-being/mind? The most reasonable solution is that God informed Rivkah of Esau’s plan to kill Yaakov. The Targum of Yonatan and the writings of Yarchi affirm this saying, “the words of Esau her elder son were told to Rivkah by the Ruach Ha-kodesh (Holy Spirit).” Gen 27:43 Now therefore, my son, shema (listen to and obey) my voice; and arise, flee to Laban (white) my brother to Charan (scorched mountain); Gen 27:44 and stay with him a number of days, until your brother's fury is turned away; Gen 27:45 until your brother's anger turns away from you, and he forgets that which you have done to him; then I will send, and fetch you from there; why should I be bereaved of you both in one day?' It seems that, “bereaved of you both” indicates that Esau would be put to death according to moral law (Gen. 9:6) if he were to kill his brother Yaakov. Gen 27:46 And Rivkah said to Yitzchak: 'I abhor my life because of the daughters of Chet (terror). If Yaakov takes a wife of the daughters of Chet, such as these, of the daughters of the land, what good shall my life do me?' Rivkah, using the dislike both she and Yitzchak share for the practices of the daughters of Chet (Who are considered by Jewish sources to be idolaters), convinces Yitzchak to send Yaakov to Laban in order to get a wife from the family bloodline. This serves to preserve both Yaakov’s life and the lineage of Avraham. Thus the stage is set for Yaakov’s years of servitude to Laban. Yaakov will not enter directly into blessing, the blessing will come but it will come in God’s timing. Yaakov must wrestle with the One Who blesses and discover that true blessing is found in relationship with HaShem. © 2017 Yaakov Brown We must take note that the blessing of the first born belongs to the child who holds the birth-right. The Torah has established here a clear precedent that identifies Yaakov as being the rightful heir and the one to whom the blessing of the first born rightfully belongs. Introduction:
At the age of 140 years Avraham had arranged for the marriage of Isaac. The Torah now sums up the remaining 35 years and concludes Avraham’s journey with a clear reminder of the distinction that both God and Avraham have made between Isaac, the chosen child of Sarah’s womb and the children of Avraham’s concubines (Hagar & Keturah). Because Ishmael no longer has a part in the ongoing story of Israel, the Torah simply lists his offspring and then continues on with the story of Isaac. Some have suggested that because the Torah doesn’t recorded all of the extraneous events of the time, that it is therefore, not a history book. This is ludicrous, how many other histories have been recorded by peoples and empires, focusing only on the elements of history that applied to their own viewpoint and primary goals? The Torah, like those other histories, is telling the factual history of a single people. Unlike those secular histories, it is also conveying the spiritual history of all peoples. Before beginning we should take pause and reflect on where we are. We are at the centre of the book of Genesis and are about to conclude Chaiyei Sarah by acknowledging the passing on of Avraham. Then we begin again with the generations of Israel (Yaakov). After all, this is the book of beginning. What follows is full of increase, suffering, hope and redemption. Gen 25:1 And increasing (v’yosef), Avraham took a wife, and her name was Keturah (Hebrew: Incense, as in a fragrant offering. Aramaic: Restrained). This chapter begins with the Hebrew, “v’yosef” (and increase). It is of course no accident that this will become the name of Israel’s (Yaakov’s) son of redemption Joseph (Yosef: increase). It is unfortunate therefore, that so many English versions of the Bible omit the full meaning and render the text as, “And Abraham took another wife”. Some of the sages suggest that Keturah is in fact Hagar by another name, however, this is unlikely given that with the exception of Sarah, we are told of two women in Avraham’s life, Hagar and Keturah: and the text tells us that he sent them away (Genesis 21:14; 25:6). Meaning that they were not the same woman but two separate women. Some have been inclined to criticize Avraham for not taking another wife from his own people, however, Avraham knew that it would be through his son Isaac that God’s promise would be fulfilled, so it makes sense that he not seek to compromise Isaac’s chosen status by giving his seed to another woman of his own bloodline. The lesson learned from God’s plan for Isaac is not one of racial supremacy but of chosen intimacy. “It is not because you are more numerous than all the peoples that Adonai set His love on you and chose you—for you are the least of all peoples.” –D’varim (Deuteronomy) 7:7 TLV Gen 25:2 And she bore him Zimran (musician), and Yokshan (snare), and M’dan (Contention) and Mid’yan (Strife) and Yishbak (He leaves, releases), and Shuach (humble). Gen 25:3 And Yokshan (snarer) begot Sheva (Seven, oath), and D’dan (Low Country). And the sons of D’dan (Low Country) were Ashurim (steps), and L’tushiym (sharpened, hammered), and L’ummiym (peoples). Gen 25:4 And the sons of Mid’yan (Strife): Ephah (gloomy darkness), and Epher (Young animal) and Chanoch (dedicated, comforter), and Avida (My father knows), and Eldaah (God has known). All these were the children of Keturah (Incense). Many of these children would later become peoples who persecuted Israel and sought her demise. Gen 25:5 And Avraham gave all that he had to Yitzchak (Isaac). Gen 25:6 But to the sons of the concubines, that Avraham had, Avraham gave gifts; and he sent them away from Yitzchak (Isaac) his son, while he yet lived, eastward, unto the east country. The point of this account is not to show disrespect to the sons of Avraham’s concubines but simply to show the distinction God had made between them and his chosen, Isaac. Avraham provides for all his household but gives Isaac both the physical and spiritual inheritance according to the promises and gifts of HaShem which are upon Avraham and the coming nation of Israel which is to be born of his trust. “In Isaac shall your seed be called” –Genesis 21:12 Gen 25:7 And these are the days of the years of Avraham's life which he lived, a hundred, sixty and fifteen years. According to tradition, Avraham died in the year 2123 from creation (Seder Olam). The record of Avraham’s years, which follows a similar format to that of Sarah, is said to reflect a progression of righteousness that culminates in a child-like innocence in his latter days. The number one hundred again represents the completed purposes of God for Avraham and his descendants multiplied (10 x10), reflecting an eternal promise of completion and perpetuity. The number sixty is the sum of 30 and 30, making is representative of two fulfilled promises of God (10 x 3). The Be’er Mayim Chaim makes a correlation between a sinless state and the number seventy (60 + 10 of 15). The number seventy is also a Hebrew number that represents the nations, which is fitting, given that Avraham is the father of many nations. The number fifteen is the sum of seven and seven plus one, that is a double completion that has had eternity added to it. Avraham was 100 when Isaac was born (Gen. 21:5), and Isaac 60 when Jacob and Esau are born (Gen. 25:26), therefore, having lived to 175, Avraham died when Jacob and Esau were 15 years of age respectively. Thus Avraham saw the promises of God made certain in Jacob’s birth. Gen 25:8 And giving up his spirit (vayiga) Avraham died grey (in a good old age), old, satisfied, and full of years; and was received by his people. The Hebrew, “vayeiaseph” can be read as “gathered, received etc.” I prefer, “received”. The Angel of Hashem gathers, the people of HaShem receive. The Yehudiym (Jewish people) have believed in Gan Eden (Paradise) from ancient times. This expression of God’s gathering Avraham to his people is one of the many reasons for this long held belief. The concept of the afterlife is also alluded to in the book of Job 3:13-14 and Genesis 47:30. Gen 25:9 And Yitzchak (Isaac: He laughs) and Yishmael (He hears God) his sons brought him into the cave of Machpelah (double), in the field of Ephron (fawn like) the son of Tzochar (red) the Hitti (Descendant of terror), which is before Mamre (Strength); Gen 25:10 the field which Avraham purchased from the children of Chet (Terror); there was Avraham interred (Kubar, root: Kever grave), with Sarah his wife. It seems that while Ishmael did not share in the inheritance of Isaac, he did none the less maintain, at least in their generation, an amicable relationship with his brother. One might also conclude that he had come to respect God’s choosing of Isaac. To see the brothers here in unity is heart-warming and inspires hope for the present generation of Jews and Arabs. It is worth noting that it is Ishmael alone, out of all the other children of Avraham, who attends the internment of his father’s body at Hebron. A similar reunion would later occur between Jacob and Esau at the death of Isaac (Genesis 35:29). The Hebrew, “Kubar” translated here as, “buried” is better understood to mean, “Interred”. After all, the bodies were placed into the burial cave rather than buried beneath the ground. To this day the traditional method of Hebrew burial involves placing the body above ground in an encased mini stone or concrete tomb. For the Jew, burial is not the placing of a body beneath the ground. This is in part due to the belief in the resurrection of the dead at the final day, Yom Ha-Din. The Hebrew word for grave, “Kever” and the Hebrew word for the place of the dead, “Sheol” convey very different things. The former is a physical location, usually above ground, the latter is a spiritual location, identified as being beneath. Contrary to popular and misleading liberal Christian theology, Sheol (place of the dead) and Kever (grave, above ground) are not synonymous. A simple understanding of the Hebrew language refutes such ludicrous nonsense. Make no mistake, there is a Gehinom (Hell) and a Gan Eden (Bosom of Avraham, Paradise). Gen 25:11 And it came to pass after the death of Avraham, that God blessed Yitzchak his son; and Yitzchak dwelt by Beer-lachai-roi (Well of the Life giving Seer). It is possible that Isaac and Ishmael spent time here together comforting each other over the loss of their father. This is the place where Isaac seems to find solace in God. He was coming from Beer-l’achai-roi when he met Rivkah following his mother’s passing, and now he is there again after his father’s passing. I believe this was a place of solemn worship of God for Isaac, a place where he was both physically and spiritually refreshed by the waters of The Living Seer (The Malakh of HaShem). A sacred location for restorative retreat. Gen 25:12 Now these are the generations (Toledot) of Ishmael, Avraham's son, whom Hagar the Egyptian, Sarah's handmaid, bore to Avraham. Gen 25:13 And these are the names of the sons of Ishmael (Hears God), by their names, according to their generations: the first-born of Ishmael, Nevayot (Fruit bearing); and Keidar (Mourning), and Ad’b’eil (Disciplined by God), and Mivsam (sweet odour, balsam spice), We note first that Ishmael is honoured by being linked to Avraham through Sarah, his mother being named as a handmaid of the matriarch. He is also circumcised into Avraham’s physical and spiritual heritage and is therefore received by Avraham’s people at his death. Of the many sons born to Ishmael, the most noteworthy are Nevayot and Keidar, both of whom are mentioned in Isaiah 60:7, where these sons of Ishmael come up to the house of HaShem to worship together with Israel in the time when Hashem will dwell with all humanity forever. Their names are important, because we bear fruit (Nevayot) only after we mourn (Keidar) the role we have played in killing God’s Mashiyach because of our sinful actions. “All Kedar’s flocks will be gathered to you. Nebaioth’s rams will minister to you. They will go up with favor on My altar, and I will beautify My glorious House.” –Yishaiyahu (Isaiah) 60:7 TLV Gen 25:14 and Mishma (A thing heard), and Dumah (Silence), and Massa (Burden); Gen 25:15 Hadad (Mighty), and Teiyma (Desert), Yetur (encircled), Naphish (Take a breath, refresh), and Keid’mah (Go before, original); The names of Ishmael’s children seem to allude to the journey of his brother’s soon to be born son Yaakov (Israel). “A thing heard in silence, a burden upon the mighty, in the desert they will be encircled and refreshed by the Original One Who goes before them.” Gen 25:16 these are the sons of Ishmael, and these are their names, by their villages, and by their encampments; twelve princes according to their nations. Gen 25:17 And these are the years of the life of Ishmael, a hundred and thirty and seven years; It seems that Ishmael truly repented of his mocking behaviour toward Isaac. The fact that he was present at his father’s burial and this listing of years which indicates his connection to the righteous ones, Avraham and Sarah, can only mean that he died in right standing before Hashem. He is 100 (Tenfold completion), 30 (3 x 10) Unity of God multiplied in completion, and 7, the perfection of life and the present display of God’s glory. One can only conclude that no one who turns toward God will be left out in the darkness. Return then, each of you, and be redeemed. And he gave up his spirit and died; and was received by his people. Gen 25:18 And they dwelt from Chavilah (circle) unto Shur (Wall) that is before Egypt, as one goes toward Ashurah (step): alongside all his brothers he did settle. Ishmael, being a son of Avraham, like Jacob, also had twelve princes born to him. He was greatly blessed according to the Word of Hashem and he was received by his people both Ivri (Avraham) and Mitzrayim (Egyptians). He is a foreshadowing of a day when all who trust in HaShem through Yeshua will be received into the eternal people of HaShem. Toledot The Torah Portion Toledot begins here. This is the centre of the Torah and the inception of Yaakov, Israel. Hence it is known as Toledot, Generations. Gen 25:19 And these are the generations (Toledot) of Yitzchak (Isaac), Avraham's son: Avraham begot Yitzchak (Isaac). Gen 25:20 And Yitzchak (Isaac) was forty years old when he took Rivkah (Secure, tightly bound), the daughter of Bet’uel (House of God) the Aramean (exalted) of Padan-aram (Field of the exalted), the sister of Laban (White) the Aramean, to be his wife. Isaac’s marriage to Rivkah at 40 years is another example of the reason for the symbolic use of the number. 40 indicates the completion of one thing and the beginning of another. Isaac is about to seed his son Jacob who will become Israel, the chosen people of HaShem. Gen 25:21 And Yitzchak (Isaac) entreated HaShem (YHVH: Mercy) for his wife, because she was barren; and HaShem (YHVH: Mercy) let Himself be entreated of him, and Rivkah his wife conceived. Rivkah’s bareness connects her to both Sarah before her and Rachel after her. The Matriarchs of Israel are each burdened with fruitless weakness in order to encourage them to turn to HaShem and receive their strength and fruitfulness from Him. Thus the strength and fruit of this fallen world are replaced by the eternal strength and fruitfulness of God. This verse is one of the best examples in the Torah of how prayer works. Prayer is a conversation which God initiated before creation. A conversation which we only ever respond to. Prayer is a gift from God that allows us to traverse the line between the temporary and the eternal. When we call upon him it is not for His sake but for ours, after all, He need not be told our thoughts and desires, He knows all. Thus Isaac entreats, and God allows Himself to be entreated. He allows His creation to participate in that which He has already firmly decided. The reason for Rivkah’s barren state was so that Rivkah and Isaac might become fully reliant on God. Once again the child to be born has been chosen in God from before the creation of the world. Isaac is sixty at the birth of Jacob and Esau, which means Rivkah was to wait twenty years to receive the answer to Yitzchak’s prayers for fertility. Gen 25:22 And the children struggled together within her; and she said: 'If this has to happen, therefore, why to me?’ And she walked forth seeking HaShem (YHVH: Mercy). The struggle within Rivkah shows the purpose of HaShem from before the birth of the children. Rivkah’s concern over what was happening with her unborn children is yet another opportunity for her to turn toward God and seek His guidance. This decision reveals Rivkah’s righteous character in the same way that Isaac’s pleading for her fertility revealed his. Both Isaac and Rivkah show that they understand their own weakness and their need for God’s help. The sages suggest that Rivkah sought out Shem (Name), who, according to the sages, ran an academy of spiritual learning. However, I see this as a revisionist view of the events, after all, the introduction of academies of Jewish learning and Torah study comes at a much later date and there is no indication either explicit or implicit within the text to suggest that they existed prior to the birth of Israel. It’s also possible that Rivkah enquired of God by seeking out Avraham (Who was still alive at this time), or through Melki-tzedek of Shalem. Regardless of how Rivkah went about her enquiry, the result is the same, she heard from God personally. What seems most likely however, is that Rivkah, as the text says, walked with God. Thus, in seeking God through the physical act of walking alone (humanly speaking) and the spiritual act of agreeing with Him, Rivkah received the Word of God in intimate communication. Jacob’s journey from womb to tomb is summed up by the prophet Hoshea (salvation): “In the womb he grasped his brother’s heel, and in his vigor he strove with God. 5 Yes, he wrestled with the angel and won; he wept and sought his favor. At Bethel he will find us, and there He will speak with us. 6 Even Adonai Elohei-Tzva’ot-- Adonai is His memorial-Name. 7 So you should return to your God, keep covenant loyalty and justice, and wait for your God continually.” –Hosea 12:4-7 TLV Gen 25:23 And HaShem (YHVH: Mercy) said to her: Two nations are in your womb, and two peoples shall be separated from your inner parts; and the one people shall be stronger than the other people; and the elder shall serve the younger. It’s important to note that this was revealed only to Rivkah. This explains why Yitzchak seems so oblivious to God’s purpose in raising up Yaakov to be heir to the promises of Avraham. Rivkah keeps this revelation of God to herself and acts on it at the appropriate time. Understanding this helps us to avoid passing judgement on Rivkah’s actions regarding the deceiving of Isaac in order to gain the blessing for Yaakov. HaShem makes it clear at the conception of these two nations that He has already purposed for the lesser to rule over the greater. This remains the purpose of God today for His chosen people ethnic Israel. It is through ethnic Israel that Messiah has come and it is for her that He will return to rule over the nations. ‘Yet before the sons were even born and had not done anything good or bad—so that God’s purpose and choice might stand not because of works but because of Him who calls— it was said to her, “The older shall serve the younger.”’ –Romans 9:11-12 TLV “’Was Esau not Jacob’s brother?’ —it is the declaration of Adonai-- ‘Yet I loved Jacob and Esau I hated.’” –Malachi 1:2-3 TLV Love and hate are used here to distinguish between that which is chosen to illuminate the Gospel of God’s redemptive purpose and that which resists the calling of salvation. Gen 25:24 And when her days to be delivered were fulfilled, behold, there were twins in her womb. The discovery of the twins is obviously a surprise to Isaac and the midwife, but as is the case with many of the female heroes of the Scriptures, Rivkah has already received inside information from HaShem. Gen 25:25 And the first came forth red (admoni), covered in a hairy mantle; and they called his name Eisav (Hairy). The sages suggest that the redness of Esau’s appearance was an indication of his future character. The Midrash understands the redness to represent bloodshed, inferring that the child will shed much blood in his life time. David, the king of Israel is also described as being red (ruddy), which the Rabbis interpret as signifying the fact that he would shed the blood of Israel’s enemies. Therefore, the redness alone denotes neither wicked blood shed nor righteous killing. Rashi explains that the name Eisav means, “Completely developed or full grown”, hence the detail of the hairy mantle covering Esau’s body. Gen 25:26 And after that came forth his brother, and his hand had hold on Eisav's heel; and he named him Yaakov (Jacob: follower, overcomer, grasps at the heel). And Yitzchak (Isaac) was sixty years old when she bore them. It’s foolish to suggest, as many of our rabbis have, that Jacob was somehow conceived first and therefore, was the rightful firstborn. This contradicts the Torah itself which shows clearly through God’s word to Rivkah, that the greater (firstborn) Esau will serve the lesser (second born) Jacob. “It is not because you are more numerous than all the peoples that Adonai set His love on you and chose you—for you are the least of all peoples.” –Deuteronomy 7:7 TLV The point of this story is to once again show that right standing with God comes through election and response rather than through the strength of the natural order. Jacob is to carry on the spiritual mission of Avraham and Isaac, therefore, he must be named by God as heir and not chosen according to societal norms. We note that while the text says, “they called his name Esau” it goes on to say, “He named him Jacob”. Who is the, “He” here? It is either Isaac or God Himself. Either way, the name issues from God. The name Yaakov is a play on the Hebrew word, “ekev” meaning heel. Yaakov, for obvious reasons, is also understood figuratively to mean, “Follower, overcomer”, but literally means, “May he be at the heels”, that is, “One who closely follows”, and figuratively, “May God be his rear guard”. What the name Yaakov does not mean however, is, “deceiver”: a meaning often given to the name by overzealous Christian pastors intent on defining Jacob by the events surrounding his acquiring of the blessing of the first born, something that was, by that time, rightfully belonged to him. Gen 25:27 And the boys grew; and Eisav knew hunting, a man of the field; and Yaakov (grasps at the heal) was a morally innocent man, who dwelt in tents. Much is presumed upon the text of this story by both rabbinical teachers and Christian scholars. Both the traditional Jewish commentary and the popular Christian English translations are misleading. The text itself tells us all we need to know concerning the two young men. Esau it seems had a one track mind. He knew hunting. The Hebrew, “yodeah” denotes intimate knowledge, meaning that Esau was devoted to the practice. He seems to have been a practical man’s man. The proverbial delight of his father’s eye. There is no reason to add invented character flaws to Esau at this point. That becomes obvious in the pursuant verses. Jacob on the other hand is a student, dwelling in tents, perhaps even learning how to care for the home. The Hebrew tells us that he is, “Tam” meaning, “Perfect, complete, wholesome, moral, innocent etc.” This sets Jacob apart, for there is no reference made of Esau’s moral character, either positive or negative. This also fly’s in the face of the accusations of so many Christian scholars, who claim that Jacob was a deceiver at heart. The Hebrew text firmly states otherwise. Gen 25:28 Now Yitzchak (Isaac) loved Eisav, because he ate of his venison; and Rivkah loved Yaakov (follower). It seems quite natural that Yitzchak, a man of the land, favours Esau. It appears that the way to Yitzchak’s heart (lev: core being) was through his stomach. Rivkah on the other hand, being sensitive, and a keeper of the tents of Yitzchak, favours Jacob, a good young man, concerned with morality and the keeping of the home. Neither parent is better than the other. Each loves according to the path God has set before them. At this point both the hunter and the student are acting according to the gifts God has given them. However, it is once again the mother that has spiritual insight (Gen. 21:9-13), the father appearing blind to the higher purpose of God (Gen. 27:1-45). God’s favouring the younger son is already attested to in the story of Cain and Abel (Gen 4:4-5) and in a slightly different way with regard to Ishmael and Isaac (Gen. 21:12). It will also become a central aspect of the story of Joseph (Gen. 37:3). All this alludes to the outworking of God’s plan to use the foolish and weak things of the fallen world to shame those considered to be wise and strong. Gen 25:29 And Yaakov (follower) simmered a stew; and Eisav (Hairy) came in from the field, and he was exhausted. Gen 25:30 And Eisav said to Yaakov: ‘Pour into me now, some of that very red stuff, for I am exhausted.' Therefore his name is called Edom (red). First, we must understand that Esau, while exhausted, was in no real physical danger. His actions are that of a demanding and impudent man lacking in manners. Sforno suggests that onlookers gave Esau the name Edom (red) based on his foolish demand to have the red stew poured down his throat immediately. Gen 25:31 And Yaakov said: 'Sell this day your birth right to me.' Perhaps Rivkah had told Yaakov of the Lord’s purpose for him. Or, Yaakov, responding to his brother’s brash request, is simply jesting. From the perspective of God’s purpose, this is a clear statement of sale, made on a specific day, “Cayom”. In much the same way that the purchase of the cave at Machpelah was clearly stated, the possession of the birth-right of Isaac’s household is now recorded for posterity. The birth-right is the status given to the first born and a double share of the estate (Deut. 21:17). It denotes authority over the household which is subject only to the male patriarch and only until his death, at which time it denotes complete authority over the household. With the birth-right comes the right of the blessing of the first born, which is to be given prior to the passing on of the patriarch. Additionally, in this case, it also carries the responsibility of carrying on the calling of God and the establishment of His chosen people in redemptive relationship to Him. Gen 25:32 And Eisav said: 'Behold, I’m about to die; and what profit shall the birth right be for me?' Esau may well have been exhausted and hungry, but not to the point of death. If he had been the Torah would have read, “Esau came in from the field, exhausted and near death”. Esau’s statement is hyperbole. We use the same colloquial metaphors today, “I’m dying of thirst” and, “My leg is killing me”. The fact that this rash language is employed by Esau when something as sacred and binding as his birth-right is at stake illuminates his true character and makes what follows seem even more despicable. Alternatively, Rashi suggests that because at that time it was the eldest son’s role to perform sacrificial offerings before God, and because Esau knew that his sinful lifestyle might see him struck down in the presence of Hashem while performing these rites, he was looking for an opportunity to sell his birth right to Yaakov. Thus, “I’m about to die” would refer to his fear of being struck down by God because of his unholy lifestyle. However, given that Esau later became violently angry over the loss of the blessing of his father, it seems unlikely that Rashi’s assertion is correct. Gen 25:33 And Yaakov said: 'Swear to me first'; and he swore to him; and he sold his birth right to Yaakov. Not only did Esau offer the birth right as payment, he also took an oath confirming the sale. This is the testimony of two witnesses, which remains a requirement of the Torah to this day. Yaakov has become the rightful heir of Isaac’s physical possessions and Avraham’s spiritual calling. There is no deception here. All is conducted out in the open before the camp of Isaac’s retinue. Jacob’s actions are not in the least sinful. He seems to be motivated by a deeper understanding of the sacred role that the birth-right will play in his life. Gen 25:34 And Yaakov gave Eisav bread and lentil stew; and he did eat and drink, and rose up, and went his way. So Eisav despised his birth right. The Torah waits to identify the stew until after the transaction has taken place in order to emphasize the incredible disregard that Esau had for the sacred nature of his birth-right. Esau has eaten and risen, satisfied with the food and with what he has done. Even after enjoying the meal he is said to have despised his birth-right. Meaning that he continued to despise it. In doing so Esau shows contempt not only for the physical wealth of his father’s house but also for the spiritual mission that the birth right carries. The writer of the book of Hebrews leaves us in no doubt as to the character of Esau: “Also see to it that there is no immoral or godless person—like Esau, who sold his birth-right for one meal.” –Hebrews 12:16 The writer of Hebrews agrees with the Targums, seeing Esau as the antithesis to those who trust God and look in hope toward the Olam Haba [World to Come] (Hebrews 11). "And he despised his part in the world to come, and denied the resurrection of the dead;'' –Targum Yerushalayim "On that day he committed five transgressions; he performed strange worship (committed idolatry), he shed innocent blood, he lay with a virgin betrothed, he denied the life of the world to come, and despised the birth-right;'' –Targum Yonatan “For you know that later, when he wanted to inherit the blessing, he was rejected. He found no chance for repentance, though he begged for it with tears.” –Hebrews 12:17 It is important to remember this transaction as we read forward and encounter the deception employed to gain Isaac’s deathbed blessing. We must take note that the blessing of the first born belongs to the child who holds the birth-right. The Torah has established here a clear precedent that identifies Yaakov as being the rightful heir and the one to whom the blessing of the first born rightfully belongs. © Yaakov Brown 2016 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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