Jacob – The Tree of Life

parasha Vayigash 5784

Joseph’s identity, hidden from his brothers, was revealed to them in a moment of time, wherein they had a private audience with the Egyptian ruler, who knew them, yet, they did not recognize him. Up until that moment, they had seen him as a cruel ruler, who held authority over them, inasmuch as he could do as he please, by intimidating them, placing them in jail three days, and demanding that they return with their youngest brother. Otherwise, they would not be able to see the ruler, in order to obtain necessary food during the famine; yet, when they finally return, the ruler takes Benjamin as a servant.

After this Judah made an impassioned plea, to take him instead of Benjamin; upon hearing this, Joseph reveals himself to his brothers: “I am Joseph.” Joseph had previously told them, that he fears G-d. No light statement from “an Egyptian ruler;” yet, the brothers may not have accepted this statement as sincere. Now, they see his sincerity demonstrated, inasmuch that he shows them kindness, forgiveness, and mercy, the very qualities valued in Abrahamic legacy. “The fear of the Lord is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures for ever” (Psalms 111:10, Tanach Bible).

When Jacob arrived in Egypt with his family, his son, Joseph, harnessed his chariot and went out to greet him. Joseph provided for his family to live in the land of Goshen – a land removed from Egypt proper. As a consequence of their living in this location, they were isolated from the rest of Egyptian society. They had more freedom to follow the patriarchal ways of Abraham, Isaac, and Jacob, and foster the character traits that they represented, as opposed to getting caught up in the idolatrous ways, and immorality of their neighbors.

In the midst of the uncertainty, doubt, and fear, that settled in years later, after the children of Israel became enslaved in Egypt, there was the promise of hope in the redeemer. Before Joseph passed away, he told his brother, pekod pekodti, a redeemer will reveal himself to you.

“G-d will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob.” – Genesis 50:24

The Deference of Jacob

“And Jacob sent messengers.”

– Genesis 32:4, JPS 1917 Tanach

“This parasha was written to show how H’Shem saved his servant from a stronger foe, and sent his angels to rescue him. In addition, it teaches us that he [Jacob] didn’t rely on his righteousness, and made every effort to save himself.” – Ramban, sefaria.org

“Jacob sent messengers [malachim] before him to Esau his brother unto the land of Seir, the field of Edom” (Genesis 32:4, JPS). The Hebrew word, malachim can mean messengers or angels. In the literal sense, Jacob sent messengers to Esau; yet, on another level, the angels granted to him for protection may have also gone ahead of Jacob’s entourage.

Regardless of the interpretation, if Jacob had the opportunity to seek divine protection from angels who would actually defend his entourage, he did not rely on this; rather, he made a three-fold preparation for an encounter with Esau: prayers, appeasement, and a defensive strategy. He prayed to H’ Shem for deliverance from the hands of Esau; sent gifts to Esau to appease his resentment; and he divided the camp, so that if one camp was attacked, the other would have the opportunity to escape. Although Jacob could have prevailed upon H’Shem to rescue him through an angelic force, he chose humility, by subjecting himself in all deference to his brother, Esau.

Prayer Ladder

parashas Vayeitzei 5782

“And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it.”

– Genesis 28:12, JPS 1917 Tanach

Prayer is a means of communication, between man and G-d – a connection between earth and heaven. The gateway to G-d’s abode in Heaven was revealed to Jacob. “And, behold, the L-RD stood beside him, and said; ‘I am the L-RD, the G-d of Abraham thy father, and the G-d of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed” (Genesis 28:13). In addition to this promise, H’Shem also reassured Jacob, that He would safeguard him, and bring him back into the land (Genesis 28:15).

The place of Jacob’s revelation was none other than the place, mentioned earlier in Torah, where Abraham brought up Isaac as an offering. Mt. Moriah, the place where Isaac was bound, is also where Jacob dreamt of a ladder reaching towards Shomayin (Heaven). When he awoke, he said, “this is none other than the house of G-d, and this is the gate of heaven” (Genesis 28:17, JPS 1917 Tanach).

Rashi comments, based upon Pirkei DeRabbi Eliezer, on the verse, and this is the gate of heaven, a place where prayers would ascend to heaven (sefaria.org). Jacob saw angels of G-d ascending and descending upon the ladder in his dream. The question may be asked, if these are angels of G-d, why are they first ascending and then descending? One response, according to Sforno, is that these angels ascending towards Heaven represent prayers, and the angels that are descending from heaven represent the answers to those prayers.

Additionally, the place where Jacob dreamt of the ladder, Mt. Moriah is also where the Beis HaMikdash (Temple; literally, House of the Sanctuary) was eventually built in Jerusalem. Genesis Rabbah comments that the Heavenly Temple is directly above the earthly Temple, therefore the temple in Jerusalem served as the gateway to the Heavenly Temple (Genesis Rabbah on Genesis 28:17).

Today, it is still acknowledged that all of our prayers ascend to Heaven from the Temple Mount in Jerusalem. R. Bachya notes that the word zeh (this), as in this must be the gate of heaven, occurs three times in the passage, an allusion to the three Temples. The first and second Temples were destroyed; yet, we await the rebuilding of the third Temple, and the era of peace that will be brought with the establishment of Malchus Elokim (the Kingdom of G-d).

Baruch shem k’vod malchuso l’olam va’ed.

Blessed be the name of His glorious kingdom forever.

Joseph: The Continuing Saga

parashas Vayigash 5781

Joseph’s identity, hidden from his brothers, was revealed to them in a moment of time, wherein they had a private audience with the Egyptian ruler, who knew them, yet, they did not recognise him. Previously, up until that moment, they had seen him as a cruel ruler, who held his authority over them, inasmuch as he could do as he pleased: through intimidating them by placing them in jail three days; demanding that they return with their youngest brother; otherwise, they would not be able to see him, thereby obtaining necessary food during the famine; and, finally, taking Benjamin as a servant, under false charges. Their perception of him changed, when he said, “I am Joseph” (Genesis 45:3).

Joseph himself had previously told them, in regard to the incident whereof, he kept Simeon as a hostage, until they return with Benjamin, instead of keeping them all in prison, that he fears G-d. No light statement from an Egyptian ruler; yet, the brothers may not have accepted this statement as sincere. Now, they see his sincerity demonstrated, inasmuch that he shows them kindness, forgiveness, and mercy, the very qualities valued in Abrahamic legacy. “The fear of the Lord is the beginning of wisdom; a good understanding have all those who do his commandments; his praise endures for ever” (Psalms 111:10, Tanach Bible).

When Jacob arrived in Egypt with his family, his son, Joseph, harnessed his chariot and went out to greet him. Joseph provided for his family to live in the land of Goshen – a land removed from Egypt proper. As a consequence of their living in this location, they were isolated to some extent from the rest of Egyptian society. They had more freedom to follow the patriarchal ways of Abraham, Isaac, and Jacob, and foster the character traits that they represented, as opposed to getting caught up in the idolatrous ways, and immorality of their neighbors.

Yet, even in the midst of the uncertainty, doubt, and fear, that settled in years later, after the children of Israel became enslaved in Egypt, there was the promise of hope in the redeemer. Before Joseph passed away, he told his brother, pekod pekodti, a redeemer will reveal himself to you. “G-d will surely remember you, and bring you up out of this land unto the land which He swore to Abraham, to Isaac, and to Jacob” (Genesis 50:24). The first redeemer, Moses, freed us from the shackles of Egypt, and brought us to Sinai, where through the covenant, we became obligated to to following the commandments, the first step in becoming a people unto G-d.

The Angelic Errand

B”H

parashas Vayishlach 5781

“Jacob sent messengers [malachim] before him to Esau his brother unto the land of Seir, the field of Edom.”

– Genesis 32:4, Jewish Publication Society

Previously, the Torah speaks of two camps of angels, one that accompanied Jacob to the edge of the land of Canaan, and another camp that served to accompany him and his entourage once they entered Canaan, the land promised to Abraham, Isaac and Jacob, and their descendants (see Genesis 32:2-3). Now, at the beginning of parashas Vayishlach, the Torah alludes to these very same angels that were assigned for protection (Genesis 32:4). The Hebrew word, malachim can mean messengers or angels. In the literal sense, Jacob sent messengers to Esau; yet, on another level, the angels granted to him for protection, may have also gone ahead of Jacob’s entourage to meet Esau.

Nachmanides comments that “this parsha is written to announce that H’Shem saved his servant and redeemed him with a strong arm, and he sent an angel to save him. And we learn more that he was not confident in his deeds, and he made an effort to save all that he could” (Ramban, 32:2, sefaria.org). Jacob himself states, “I am not worthy of all the mercies, and of all the truth, which Thou hast shown unto Thy servant” (Genesis 32:11, JPS).

Jacob did not only rely on divine protection; rather, he made a three-fold preparation for an encounter with Esau: defense, prayers and appeasement. He divided his camp, so that if one camp was attacked, the other would escape; he prayed to H’Shem for deliverance from the hands of Esau; he also sent gifts to Esau. He sent droves of sheep, cattle, and goats ahead as gifts for Esau. His servants went ahead of him with the gifts. Finally, when Esau approached, Jacob went ahead of his family and bowed seven times to his brother Esau. By way of the gifts that Jacob sent ahead, and his own humble posture of subservience to Esau, even calling him, L-rd, out of deference, Jacob brought about a meeting with his brother that became more like a tearful reunion. “Esau’s pity was aroused when he saw him [Jacob] prostrating himself so many times” (Rashi, Genesis Rabbah 78:8, sefaria.org).