Tag: Vayeitzei

Camping with the Angels

motzei Shabbos: parashas Vayeitzei 5782

“And Jacob went on his way, and the angels of G-d met him. “And Jacob said when he saw them: ‘This is G-d’s camp.’ And he called the name of that place Mahanaim.” – Genesis  32:2-3, JPS

An impasse was reached in the life of Jacob after his encounter with Laban at Mitzpah. This might also be thought of as a brief moment of respite, between the danger that had passed, regarding the threat of Laban, and the impending encounter between Jacob and Esau. After making a covenant with Laban to guard against future infringements against either of their sense of autonomy (Genesis 31:52), Laban departs, returning to his place, after having pursued Jacob, who, himself is on his way back to his father Isaac, bringing along with him, his wives and children. The Torah records, immediately following his treaty with Laban, that angels of Elokim (G-d) met him; so, he ascribes the name mahanaim to that place.

Literally, mahanaim means two camps; commentators note that this implies that two camps of angels met with Jacob. The first camp of angels were those that had accompanied him along the way from Laban’s land, where he had lived for twenty years; the second camp of angels are said to be those who will now accompany him into Eretz Canaan. Another rendering may be made as follows: that in the plain sense, perhaps, the name mahanaim refers to the two camps that met immediately preceding the appearance of the angels. That is the camp of Jacob and his family, who had set out to return home; and, the camp of Laban and his men, who pursued Jacob when he learned that he fled.

Where they actually met, and made a covenant after the confrontation, is referred to as Mitzpah, meaning “watchtower.” This place is mentioned later in kitvei kodesh (holy scripture) and seems to have continued to be a type of boundary marker between two peoples, the Israelites and the Ammonites. Thus the presence of the angels may concern the peace that is hoped to ensue after narrowly averting a potential conflict. Either way, in a more general sense, another implication may be the reassurance from G-d, that he watches over us in times of trouble, as he watched over Jacob. “For He will give His angels charge over thee, to keep thee in all thy ways” (Psalm 91:11, JPS).

“This heap is witness between me and thee this day. Therefore was the name of it called Galeed; and Mizpah, for he said: ‘The L-RD watch between me and thee, when we are absent one from another.”

– Genesis 31:48-49, JPS 1917 Tanach

Immanent and Transcendent

parashas Vayeitzei (Genesis 28:10 – 32:3) 5782

Jacob journeys on foot to Haran, in order to take a wife from his own kindred. Along the way, he encounters the place (hamakom). He “spent the night there, for the sun had set” (Genesis 28:11). “And he dreamed, and behold, there was a ladder set up on the earth, and the top of it reached to heaven. And behold, the angels of G-d were ascending and descending on it” (Genesis 28:12). This ascent and descent of the angels upon the ladder in Jacob’s dream may be understood as being symbolic of prayer (Sforno).

Consider that this place (hamakom) is described as “the House of G-d,” and ”the gate of heaven” (Genesis 28:17). So, a parallel may be drawn between this place (hamakom) on earth, and “the place (hamakom),” used to describe where the L-RD resides in Shomayim (Heaven): “Blessed be the glory of the L-RD from His place (makom)” (Ezekiel 3:12, JPS 1917 Tanach).

Additionally, both the first and second temples were built on this very same spot. When Solomon built the first Temple, he gave a speech, stating, “I have surely built Thee a house of habitation, a place for thee to dwell in for ever” (1 Kings 8:13, JPS 1917 Tanach). Contrast these words, spoken by King Solomon when he inaugurated the first Temple, with his words, later in his speech: “But will G-d in very truth dwell on the earth? behold, heaven and the heaven of heavens cannot contain Thee; how much less this house that I have builded” (1 Kings 8:27, JPS).

This contrast points to the understanding found in the Talmud, that G-d may be both transcendent, in His place (hamakom) in Heaven, and immanent, for example, when His Presence, the Shechinah appeared at the Beis HaMikdash (Temple). “And it came to pass, when the priests were come out of the holy place, that the cloud filled the house of the L-RD, so that the priests could not stand to minister by reason of the cloud; for the glory [kavod] of the L-RD filled the house of the L-RD” (1 Kings 8:10-11, JPS).

The Talmud further notes that even though G-d resides in Shomayim (Heaven), He can still hear the whispered prayers of a penitent, standing near a column, during a prayer service at a synagogue. Perhaps, the column itself suggests a connection between heaven earth.

Nevertheless, for many people, G-d seems to be distant, far away from the mundane business and chatter of the world. This dilemma may be approached through finding the opportunity to speak to G-d, from the depths of the heart, preferably, during a quiet time set aside for this purpose. Although, even in the sanctuaries of prayer today, the service allows for an individual connection to G-d, when we resolve ourselves to tune out any distractions within or without.

The Annointed Stone

parashas Vayeitzei 5782

“And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.”

– Genesis 28:11, JPS 1917 Tanach

On his journey to Charan, to find a wife, Jacob rested at hamakom (the place). He placed a stone underneath his head, went to sleep, and dreamt of a ladder spanning earth and heaven. Angels ascended and descended upon the ladder. When he awoke, he said “this is none other than the house of G-d, and this is the gate of heaven.’ And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:17-18, JPS).

According to the Talmud, it is here that the Foundation Stone was located, since the beginning of the earth’s creation; for it was from hamakom (the place) that the world itself was created (Yoma 54b). According to Pirkei de Rabbi Eliezer, this stone was given the name evehn shetiyah (foundation stone), many generations later.

This stone symbolizes the center of the world, from where all the earth was created. Jacob poured oil on this stone, so that it could be used as a mizbeach (altar), later, when he would return from his journey to Haran. This location is also where the first and second Temples stood, many generations after Jacob. Additionally, this is where the third Temple will be built in Jerusalem.

What is the significance of the foundation stone? “Behold, I lay in Zion for a foundation a stone, a tried stone, a costly corner-stone of sure foundation” (Isaiah 28:16, JPS). Actually, the original Hebrew verse is written in the prophetic past tense; Rashi comments, “a decree has been decreed before Me, and I have set up the King Messiah, who shall be in Zion as an אֶבֶן בּוֹחֵן, a fortress stone, an expression of a fortress and strength” (Complete Jewish Tanach with Rashi Commentary; chabad.org).

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.

The Annointed Stone

B”H

parashas Vayeitzei 5781

“And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep.”

– Genesis 28:11, JPS 1917 Tanach


On his journey to Charan, to find a wife, Jacob rested at hamakom (the place). He placed a stone underneath his head, went to sleep, and dreamt of a ladder spanning earth and heaven. Angels ascended and descended upon the ladder. When he awoke, he said “this is none other than the house of G-d, and this is the gate of heaven.’ And Jacob rose up early in the morning, and took the stone that he had put under his head, and set it up for a pillar, and poured oil upon the top of it” (Genesis 28:17-18, JPS).

According to the Talmud, it is here that the Foundation Stone was located, since the beginning of the earth’s creation; for it was from hamakom (the place) that the world itself was created (Yoma 54b). According to Pirkei de Rabbi Eliezer, this stone was given the name evehn shetiyah (foundation stone), many generations later.

This stone symbolizes the center of the world, from where all the earth was created. Jacob poured oil on this stone, so that it could be used as a mizbeach (altar), later, when he would return from his journey to Haran. This location is also where the first and second Temples stood, many generations after Jacob. Additionally, this is where the third Temple will be built in Jerusalem.

What is the significance of the foundation stone? “Behold, I lay in Zion for a foundation a stone, A tried stone, a costly corner-stone of sure foundation” (Isaiah 28:16, JPS). Actually, the original Hebrew verse is written in the prophetic past tense; Rashi comments, “a decree has been decreed before Me, and I have set up the King Messiah, who shall be in Zion as an אֶבֶן בּוֹחֵן, a fortress stone, an expression of a fortress and strength” (Complete Jewish Tanach with Rashi Commentary).