Babylon falls so that Israel can rise Introduction:
Following destruction of Babylon, God will show mercy to His chosen people ethno-religious Israel and return her to her land, prospering her in peace and subduing her oppressors so that Israel will rule over those who had taken her captive. This chapter contains prophecies of the restoration of the Jews, of the fall of the king of Babylon, and the destruction of the Assyrian empire, and the ruin of the Pilishtiym (immigrants). Proselytes will join the dispersed Jews and even aid their return to the land of Israel. Subsequently those who join themselves to Israel will serve her in the land and in many cases they will be the descendants of her oppressors. Thus Israel will rule over her captors. Israel will find rest in God and freedom from the fear and suffering she experienced under bondage. As a result of her redemption and security in God, Israel will take up a song, share a parable, make a proclamation; concerning the fall of the king of Babylon. Israel’s song will echo throughout the nations and others will rejoice at hearing it. For the tyrant that once oppressed Israel and the nations will be brought down to Sheol, the holding place of the departed. Following the parable spoken against the king of Babylon, prophecies of destruction are issued against Assyria and the Pilishtiym (immigrants) who have come against the people of Israel and their land. It is as if, with the seat of confusion (Babylon) destroyed, the progeny of her wickedness (Assyria and Philistia) are without sustenance from the root of confusion and therefore, perish. Finally, those who ask how all this has come about are given the answer, “HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” Text: Isa 14:1 For yeracheim mercy born of love HaShem (YHVH: Mercy) will show to Yaakov (Follower), u-vachar and will decide for, elect, choose od (perpetually going round) be’Yisrael on Israel (Overcomes in God), ve-hiniycham and rest them upon their own ad’matah soil: and join to them ha-geir (foreigners in Israel) the sojourners, and they shall cleave (attach themselves) to the house of Yaakov (Follower). Mercy will show loving mercy to the follower and will choose him perpetually, living in the one who overcomes through God: the follower will rest securely in his own land and people from other tribes will join themselves to his tribe because of what Mercy has done. The Holy Name denotes mercy. Therefore, it is Mercy Himself Who shows mercy to Yaakov the follower. The text doesn’t just say that God will “choose Yaakov” but that He will “perpetually choose Yaakov”. Rather than replace or supersede Yaakov, God will continually choose him throughout time and if other nations wish to be delivered by being chosen, they must attach themselves to Yaakov. It is attachment to and not replacement of Israel, that is the essence of the writings of Rav Shaul in his letter to the Roman believers of the first century CE. Numerous English translations render the Hebrew “od” as “again”, which conveys only a derivative attribute of the word. In fact the Hebrew “od” literally means to go round continually. In short, it is best represented in English by the word “perpetually”. Therefore, while it is true that God chooses Israel again, the greater illumination of that truth is that He consistently and perpetually chooses her. The Hebrew “geir” refers specifically to resident aliens. Meaning those who choose to live peacefully in the land among the community of Israel. Many of the instructions of the Torah make allowances for those who are not ethnically Jewish but live among the Jewish people. There is an important distinction to be made here between those who favour Israel from afar and those who live in the land as aliens who love and support her. The present text is referring to the latter. Jewish commentators such as Kimchi and Ben Melech apply these verses to the times of the Messiah; and Yarchi to the Olam Haba (world to come), when Israel is to be redeemed with a perfect redemption. Isa 14:2 And the amiym peoples shall take hold of them, ve-heviyum and enter together to mekomam their place: and the house of Yisrael (Overcomes in God) will possess them in adamat the land of HaShem (YHVH: Mercy) for servants and handmaids: and it comes to pass that the captives will capture their captors; and they shall rule over their oppressors. In this verse Isaiah further illuminates his former prophecy regarding the Messianic age when people from the nations will flock to the mountain of the Lord in order to learn to walk in His ways (Isa. 2:2-4). Note that it is “amiym” rather than “goyim” that take hold of Yaakov and help him return to enter into the land of Israel and go up to “mekomam” their place. It is tribal groups from within the nations rather than the nation, who will cleave to Yaakov. More specifically, given the present context of the prophecy, these peoples are residents of Babylon who will help Jews escape and return to the land of Israel. A comparative edict from Cyrus of Persia was later made in fulfilment of what Jeremiah had spoken: “And whosoever remains in any place where he sojourns, let the men of his place help him with silver, and with gold, and with goods, and with beasts, beside the freewill offering for the house of God that is in Jerusalem.” -Ezra 1:4 “Mekomam” their place, is a reference to the Temple mount “Makoom”. This aspect of the prophecy has never been fully realized politically speaking. However, it is intrinsically linked to the Messianic theme of Isaiah and the other prophets of the Tanakh (Isa. 2:2-4; 52:10; 54:2-5; 55:5; Mic. 4:1-4; Zech. 8:2-23). In the present chapter we see a concise revelation of what is prophesied in chapters 46-66. That is, “Babylon falls, that Israel may rise!” -Delitzsch Isa 14:3 And it comes to pass beyom in that day, ha-niyach the rest (comfort) of HaShem (YHVH: Mercy) lecha will come to you meiatz’becha from your sorrow (pain, idol), and from ha-avdah your labour and hard bondage under which you were made to work. The hard bondage of the Babylonian exile is likened to that of the bondage Israel suffered in Egypt. Once again the deliverance and rest of Israel rests on Hashem. Notice that the comfort of Hashem will come to Israel both in compensation for and as a result of her bondage and suffering. The text says that the rest and mercy of Hashem will come to Israel “From” her suffering. “…we also glory in tribulations, knowing that tribulation produces perseverance; 4 and perseverance, character; and character, hope.” -Romans 5:3 Our rest is born of Messiah’s suffering. Isa 14:4 And all of you will nasa take up, carry, bear ha-mashal the parable, proverb, poem against the king of Bavel (Babylon: confusion), and say, “How has the oppressor ceased? Ceasing Madheivah his boisterous rage! The Hebrew “nasa” carry or take up, is related to “neis” banner, miraculous sign. Thus, Israel is to take up and publically display this parable (mashal) of God’s goodness and redemption in His destruction of Babylon (figuratively, the seat of Satan’s power). Though the text may refer to a specific Babylonian king (possibly Belshazzar), it none the less speaks against any and all satanic rulers of empire in history past, present and future. It is the seat of satanic power that is ultimately being spoken against. We note that in a remez (hint) concerning the name of Bavel, that we read “And all of Israel will take up and proclaim this parable against the king of confusion.” The rhetorical question, “How has the oppressor ceased?” is answered in the power and majesty of God Himself. Isa 14:5 HaShem (YHVH: Mercy) has broken in pieces mateih the staff, branch, tribe of the wicked ones, and sheivet the root, sceptre, tribe, rod of the rulers. God will break the staff of the wicked and their oppressive rule (Specifically Babylon), the branch of their direct progeny and the entire tribe associated to them. He will also remove kingly authority from the seat of Satan’s power, never to allow rulers to come forth from it again. Isa 14:6 He who struck the amiym peoples (tribes) in wrath with a continual striking, he that ruled the goyim nations in anger, is persecuted, and no one prevents it. This verse describes the wicked actions of the king of Babylon and his open hatred for all the tribes (peoples) of the earth. He struck down tribes within nations and continued to strike nations in his unfounded anger. He persecuted many and few had the courage to stop him, nor were the courageous able to. This, though specific to the king of Babylon, is a description of every evil tyrant the world has or will know. It is ultimately a figure for Satan. Isa 14:7 Nachah restful (comforting) shaktah tranquillity (quietness) is over all ha-aretz the land/earth: he breaks out with a ringing cry. “Ha-aretz” can be translated either “Land” or “earth” here.” Land is acceptable because in the context of Israel’s parable against the king of Babylon it makes sense that they are thoughtful of their own land. On the other hand, tribes and nations are mentioned and the reign of the Babylonian Empire engulfed the entire middle east, therefore, it might just as well be translated “earth”. Ultimately, the rest, peace, comfort, tranquillity and quietness over the earth, is the direct result of God’s destruction of the king of Babylon and his empire, both literally and figuratively. “And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone.” -revelation 19:20 Thus, the land/earth breaks out in song. This personification denotes the redemption and reconciliation of all things. “For the earnest expectation of the creation eagerly waits for the revealing of the sons of God.” -Romans 8:19 Isa 14:8 Also , the fir trees rejoice at you, the cedars of Le’vanon (witness) saying, “Since you are asleep (have been laid down), no one has ascended to cut us down to the ground.” Since the destruction of Babylon and its allies, no armies have entered the land of Israel to besiege its cities. Therefore, the trees of Lebanon to the north have not been cut down for use as siege towers and battering rams etc. Figuratively the towering trees unfelled represent abundance and health in the land. They prosper in times of peace and in personified form they rejoice at the coming redemption of all things. Isaiah is very fond of personifying trees and seems to have had a special love for creation (Isa. 1:29, 30; 2:13; 6:13; 9:10; 10:18; 17:7; 32:15; 41:19; 55:13). The euphemism “laid down” refers to temporal death. Yeshua used this same euphemism to refer to death of the body. “Our friend Lazarus sleeps, but I go that I may wake him up.” -Yochanan (John) 11:11 Isa 14:9 Sheol (Holding place of the departed) from beneath quakes for you to meet you as you enter: it stirs up for you the raphaiym spirits, all the he goats (chief ones) of the aretz earth; it has raised up from their thrones all the kings of the goyim nations. Isa 14:10 All of them will speak and say to you, “Have you also become as weak as we are? Have you become like us? The next three verses are an excellent example for distinguishing between the holding place of the departed and the grave, which in Hebrew are two entirely different things. Sheol, the holding place of the departed is far beneath, and is a spiritual place that is cut off from all ties to this world. Ha-kever, the grave, on the other hand is the physical resting place of the body, devoid of but intrinsically linked to, the spirit/soul. Ancient Jews, and in fact many Jewish communities still to this day, inter the bodies of their dead in above ground mausoleums and or box like stone or concrete coverings. There are many examples of this in Scripture, including the interment of Avraham in the cave of Machpelah (Gen. 50:13) and the interment of the bones of Elisha (2 Kings 13:21). In ancient times kings were met by the royalty of the cities they entered, usually with celebration of alliance in the case of allies and with humility and subservience in the case of the conquered. Here however, the king of Babylon will be met in Sheol by the spirits of departed kings who he once ruled over as a tyrant. They will greet him with taunting and mock his mortal frailty. The phrase “He goats” is a metaphor for a chief or tribal ruler, in the sense that the strongest male is usually head of the flock. “Raphayim”, means “feeble ones” or “spirits” as in departed spirits who are no longer inhabiting their earthly bodies. These spirits are bound to the realm of Sheol. Thus, “raised up” is written in the context of Sheol. They are raised up within Sheol from their fallen thrones. Isa 14:11 Descending to Sheol (not the grave [Kever] but the place of the dead) is your majesty, the noise of your nevaleycha skin bag, pitcher, instrument: beneath you is a bed of maggots, and covering you are scarlet female worms. “For when he dies he shall carry nothing away; His glory shall not descend after him.” -Tehillim (Psalm) 49:17 Isa 14:12 How have you fallen from the heavens, heiyleil Shinning one, self-praising one, ben shachar son of the dawn? Cut down la’aretz to the ground, earth, land: choleish prostrated in weakness al-goyim upon the nations! In a literary sense this verse refers to the king of Babylon. The text is figurative and alludes to his pompous pride and arrogant claims. The Babylonians worshipped numerous gods, chief among them being in the heavens. The morning star, that is the brightest star in the morning sky (Venus) was an enviable position for the king of Babylon and in his pride he likened himself to it. However, in the figurative language of the text he is said to be brought down from his high horse and laid prostrate in weakness before the nations he had once ruled over. There are some who see a remez (hint) in this text and make a comparison to Satan being like an angel of light. While this is not the p’shat (plain meaning), it does have some weight to it. Yeshua may be alluding to this text when He says: “I saw Satan fall like lightning from heaven.” -Luke 10:18 Isa 14:13 For you have said vile’vavecha in your inner being, heart, “Into the heavens I will ascend, I will exalt my throne above the stars of El (God: Judge): I will sit also upon the mount of the moeid appointed place (place of convocation and gathering), in the sides of the north: Once again with dramatic hyperbole the proud ranting of the king of Babylon sees him exalting himself even above the stars (symbolic of angels) of the Supreme God El-Elyon, the God of all things. The Har-moeid mount of appointed gatherings, is a reference to the Temple mount in Jerusalem. Thus the king of Babylon boasts with the vilest of blasphemes, that he is greater than the God of Israel, Creator of the heavens and the earth. Pride is the fruit of self-deification. Idolatry is the root of all sin. The boast of the king of Babylon is a satanic one. It is the very definition of anti-Messiah. Thus, figuratively speaking this text is alluding to the man of perdition, the anti-Messiah who will come in the latter days. “Let no man deceive you by any means: for except there comes a falling away first, and that man of sin be revealed, the son of perdition. Who opposes and exalts himself above all that is called God, or that is worshipped; so that he as God sits in the temple of God, shewing himself that he is God.” – 2 Thessalonians 2:5 In the Targum of Yonatan the last part of the verse reads: "over the people of God I will put the throne of my kingdom;'' Isa 14:14 I will ascend upon the high place of the av dark clouds; I will be like le’Elyon the most High. “I will ascend above all people… I will be higher than them all.” -Targum Yonatan Isa 14:15 Surely to Sheol you will descend, to the extremity of the pit. The plain meaning again refers to the king of Babylon and his literal death. The figure continues to show the demise of satanic power. In which case Sheol becomes a precursor to the second death. “Then the beast was captured, and with him the false prophet who worked signs in his presence, by which he deceived those who received the mark of the beast and those who worshiped his image. These two were cast alive into the lake of fire burning with brimstone.” -Revelation 19:20 “The devil, who deceived them, was cast into the lake of fire and brimstone where the beast and the false prophet are. And they will be tormented day and night forever and ever.” -Revelation 20:10 Isa 14:16 They that see you will gaze sharply at you, and with discernment say, “Is this ha-iysh the man that made ha-aretz the land, earth to tremble, that shook kingdoms? The man is literally the king of Babylon and figuratively the anti-Messiah (man of perdition). Isa 14:17 Who made the world as a wilderness, and destroyed the cities within; refusing to open the house of his prisoners?” This describes the horrific nature of the destruction that the king of Babylon brought to the cities of the earth. Those he imprisoned suffered a fate worse than death, never to see the light of day again. Isa 14:18 All the kings of the goyim nations, all of them together, lie in glory, each one in his own house. This means that the kings of these nations remained interred in their original burial places within their homelands awaiting the resurrection. “Glory” refers to their memory and their graves being honoured. Isa 14:19 But you are cast out of your kever grave like a weed, and like the clothing of the slain, thrust through with a sword, that go down to the stones of the pit; as a carcase trodden under feet. We notice that the king of Babylon is cast out of his grave (kever), not out of Sheol (Holding place of the departed). This means that his enemies will dig up his grave and desecrate his remains, treading him under foot. This is the ultimate act of desecration over the dead. Isa 14:20 You will not be teichad joined with them in burial, because you have destroyed your land, slain your people: do not recite the seed of evildoers. The king of Babylon will not join the kings of the earth in honourable burial because unlike them he did not honour his own people. Thus his subjects took part in desecrating his body. One is reminded of modern history and the mockery and torture of Gadhafi when he was captured and subsequently killed and his body desecrated, all caught on film for the world to see. The phrase, “Do not recite the seed of the evildoers” means, “Don’t recount the lineage of the wicked”. Isa 14:21 Firmly established is the children’s matbeiach slaughtering place because of the iniquity of their fathers; they will not rise, nor possess the land, nor fill the face of the world with cities. This is an instruction to the Medes and Persians to prepare themselves for the slaughter of the whole royal family, Belshazzar and all his children. In a figurative sense it means the slaughter of all wickedness born of the seat of Satan’s temporal earthly power. Isa 14:22 “For I will rise up against them”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts), “and cut off from Bavel (Babylon: confusion) the name, and remnant, and offspring, and posterity”, says HaShem (YHVH: Mercy). Isa 14:23 “I will also appoint it a possession for the porcupine, ve-agmei mayim and troubled pools of water: and I will sweep it with the broom of destruction”, says HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts). Here it is not the Medes who rise against Babylon but God Himself. This strengthens the figurative message that HaShem Tzevaot will go to war against evil and annihilate it, removing it forever from the eternal world of the righteous. Isa 14:24 HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has sworn, saying, “Surely as I have thought, so shall it come to pass; and as I have purposed, so shall it stand”: What God has firmly established cannot be thwarted. Isa 14:25 “I will break Ashur (a step) the Assyrian in be’artziy My land, and upon My mountains tread him under foot: then shall his yoke depart from off them, and his burden depart from off their shoulders”. Now, having destroyed the root, Hashem turns to the fruit of the seat of evil, the other nations who have come against Israel and her God. The Assyrians who have invaded Israel and sought her destruction will be stamped out on the very mountains they presumed to occupy and as a result the burden of oppression suffered by the Jewish people will be removed. The “yoke” can also refer to false teaching or the yoke of the teaching of foreign religions and spirituality. Thus, false gods and beliefs will be removed from Israel when Assyria is destroyed. Isa 14:26 This is the purpose that is purposed upon col-ha-aretz the whole earth: and this is the hand that is stretched out upon all ha-goyim the nations. All nations who act as Assyria has against Israel and against God will perish in like manner. Isa 14:27 For HaShem (YHVH: Mercy) Tzevaot (Who goes to war, of hosts) has purposed, and who shall frustrate it? and His hand is stretched out, and who shall turn it back? HaShem has perpetually purposed the redemption of Israel and the destruction of her enemies. No one can prevent what He has firmly established outside of time and space. Isa 14:28 In the year that king Achaz (He has grasped) died was ha-masa this burden. Achaz died approximately 715 BCE. The burden is the word against Philistia (immigrants) who dwell in the land of Israel. Isa 14:29 Do not rejoice, you whole Peleshet (Land of immigrants), because the rod of him that struck you is broken: for out of the root of the nachash serpent shall come forth tzepa an adder, and his fruit saraph a fiery flying serpent. The Pilishtiym, according to Genesis 10:14 (1 Chronicles 1:12) were a Hamitic people. Sometime during the second millennium BCE they came into Canaan from Caphtor (Crete) and settled along the southwestern coast of Israel below the territory of Judah. Both historically and because this follows directly after the prophecy against Assyria, it is possible that the “rod of him that struck you” refers to the Assyrians. Another possibility is that it refers to Babylon, which makes more sense in light of the figurative language used regarding the serpent. Whomever the enemy of the Pilishtiym may have been, the point is that from the remnant of that enemy an even deadlier foe will come against them and finally the deadliest of foes, as the progression of snake types shows. Isa 14:30 And the firstborn of the poor will feed, and the needy will lie down in safety: and I will kill your root with famine, and he will slay your remnant. The poor among the Jews who Philistia persecuted will receive food and Israel will lie down in peace while HaShem brings famine on the Pilishtiym and will wipe them out through the fiery serpent of the previous verse. Isa 14:31 Heiliyliy Howl, O gate; cry, O city; you, whole Peleshet (Land of immigrants), dissolved: for there will come from the north a smoke, and there will be no straggler in his appointed times. The confederacy of Philistia was made up of Ekron, Gath, Ashdod, Ashkelon and Gaza. Thus “the whole of Philistia” will be dissolved. The enemy coming from the north is unknown, but the description is similar to that of the Assyrian army as it approached to invade Israel (Isa. 5:26-27). The Pilishtiym are mentioned for the last time by Zechariah (9:6). Thus Isaiah’s prophecy of their disappearance from history without a trace became a reality. Isa 14:32 What answer will be given to malachiy-goy the messengers of the nation? That HaShem (YHVH: Mercy) has founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it. Nations will seek answers for the miraculous deliverance and prosperity of Israel. One answer will be given: “HaShem (YHVH: Mercy) has yesad founded Tziyon (Zion: parched land), and the humble of His people will seek refuge in it.” The Hebrew “yesad” is from the root “yasad”, meaning founded, fixed, established, foundation. It is used in numerous scriptures in reference to the establishing/founding of the earth itself (Psalm 78:69; 119:90; Proverbs 3:19; Isaiah 45:18; Jeremiah 10:12; 51:15). “The Lord by wisdom founded the earth; By understanding He established the heavens;” -Proverbs 3:19 The founding of Zion (The Holy mountain, Land and people of Israel) rests in YHVH the LORD. The answer is, that the least of peoples (Israel) have been established and find refuge due to the pre-ordained and sacred choice of God. We are who we are because He has loved us with an everlasting love. The answer is that we always have a place of shelter and refuge to return to, He is the Rock of our refuge, the fierce warrior of our protection, the humble King of sacrifice and the resurrection of the dead. But be warned, only “the humble among his people seek refuge in mount Zion”. Without humility, no one can come to God. Copyright 2018 Yaakov Brown 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 “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 |
Yaakov BrownFounder of the Beth Melekh International Messiah Following Jewish Community, Archives
February 2024
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