At
the end of Parshat Toldot, Yaakov left his father’s home to travel to
Charan. His objective in embarking on
this journey was twofold. First, he was
obeying the directions of his mother Rivka.
She directed Yaakov to leave in order to escape the wrath of his brother
Esav. Second, he was following his
father’s instructions to find a wife in Charan. Parshat VaYetze continues the account of Yaakov’s life. It begins with a description of his journey
and continues with an account of his life in Charan. The Torah tells us that in Charan he entered into a relationship
with his uncle Lavan. He worked for
Lavan, caring for his flocks. Through
his labors, he acquired the right to marry Lavan’s two daughters – Leyah and
Rachel. All of Yaakov’s children –
except Binyamin – are born during his sojourn in Charan. The parasha ends with Yaakov’s
departure from Charan and his return journey to his father’s home in Cana’an.
The
Torah explains that on the first night of his journey to Charan, Yaakov arrived
at Bet El. There he had a dream. In the
dream, he observed a ladder extending to the heavens. Angels of Hashem were ascending the ladder towards the heavens
and then descending from the heavens to earth.
At the ladder, stood Hashem.[1] Rashi, quoting from Midrash Rabah, offers a
well-known explanation of the dream imagery.
The interpretation is based upon a seemingly odd element of the vision. Yaakov observes that the angels are
ascending and then angels descend.
Angels reside in the heavens, descend to earth in order to perform their
missions, and then return to the heavens.
Therefore, it would be expected for Yaakov to see the angels descend and
then ascend. But he observed the angels
first in ascents and then in descent.
The Midrash explains that this nuanced presentation in the vision was
intended to communicate a message. The
angels that had accompanied Yaakov from his home to this point would now leave
him. These angels would not proceed beyond the borders of the Land of
Israel. In their stead descended a new
set of angels. These angels would
accompany Yaakov on the balance of his journey.[2]
Rav
Naftali Tzvi Yehudah Berlin – Netziv – explains the meaning of the
midrash. The angels represent Hashem’s
providential relationship with Yaakov.
They are His agents in the exercise of this relationship and perform the
tasks required to execute His will.[3] Therefore, the message of the midrash is
that although Hashem’s providence has no limit or boundary, there is some
difference between the nature of this providence as exercised in the Land of
Israel and as exercised outside of the Holy Land. Therefore, as Yaakov came to
the boundary of the Land of Israel, the angels, who had to this point
accompanied him, departed. The unique
providence that exists in the Land of Israel now ended. It would be replaced by descending angels.
These new companions represented the more universal providence expressed
outside of the Land of Israel.[4]
According
to this interpretation, the image in the dream and the message related by
Hashem are in correspondence. The image
communicated the constancy of the providence that Yaakov would experience. Hashem’s assurance to Yaakov was an
elaboration of this message. Hashem
would protect Yaakov and return him to the Land. His descendents would take possession of the Land and become a
great nation.
I
will be with you and I will guard you in all your endeavors. I will return you to this land for I will
not abandon you until I have done all that I have spoken to you. (Beresheit 28:15)
Hashem
continues His assurance. He explains
that His providence will continue to protect Yaakov as he travels outside of
the Land of Israel. He will return
Yaakov to the Land of Israel. He will
not abandon His servant.
For
obvious reasons, this passage troubles the commentaries. The passage ends with Hashem’s assurance
that He will not abandon Yaakov until I have done all that I have spoken to
you. The implication of this
statement is that once Yaakov has been restored to the Land and Hashem has
executed His plan for Yaakov, He will abandon him!
Many
of the commentaries respond that this problem is easily resolved through a more
careful translation or interpretation of the passage. Hashem is not saying that He will abandon Yaakov in the
future. He is saying that even in this
interim period – before Yaakov and his descendants have achieved their mission
– Hashem will nurture, guide, and protect Yaakov and his descendants. The passage is more accurately
translated: I will not abandon you
even until I have done all that I have spoken to you.[5]
Rashbam
and others reject this interpretation and accept the more conventional
interpretation. Hashem is assuring
Yaakov that He will protect him until He returns him to the Land. Of course, according to this interpretation,
the intention of the passage is not to suggest that at his return Yaakov will
be abandoned. Instead, the message is
that during this particularly dangerous and trying period, Yaakov will be
protected. Yaakov will be shielded by Hashem’s providence throughout his
sojourn and be restored to the Land of Israel.
Rashbam further explains that message was intended to assure Yaakov that
although a journey to a distant land and resettlement in that land are
dangerous, difficult processes, he will be protected by Hashem’s continued
providence.[6]
Yaakov’s
selection of the stone for his House of Hashem and its altar
Yaakov
arose in the morning and he took the stone that he had placed at his head and
placed it as a monument. He poured with
oil on its top. He called the name of
the place Bet El, albeit that Luz was the initial name of the place. He made a vow saying: If G-d will be with me and guard me on this
road upon which I travel, give me bread to eat and clothing to wear, return me
to the house of my father and be for me as G-d, then this stone that I have
placed as a monument will be the House of G-d and all that You will give me I
will tithe to You. (Beresheit 2:18-22)
Yaakov
arises in the morning. He takes the
stone he had placed at his head the previous evening and erects it as a
monument. He pours oil upon it. Then, Yaakov makes a number of
commitments. He vows that with the
fulfillment of the assurances he has received from Hashem, he will establish
this monumental stone as a House of Hashem and he will tithe all that Hashem
gives him. The passages immediately
present a problem. Yaakov arises and pours oil upon the stone at his head. The precise purpose of this action is
debated, but is basic objective is clear.
He has selected this stone to be the center of the House of Hashem he
has vowed to establish. However, he
takes no further step at this point. He
does not create an altar. Only upon his
return to this place many years later does Yaakov complete his project. He then creates an altar at this site. The impression created by this two-stage
process is that Yaakov is making a bargain with Hashem. He is vowing that if he is protected and
returns safely, then he will complete the process. In other words, with Hashem’s completion of his portion of the
bargain, Yaakov will perform his part of the bargain. This seems to be a remarkably inappropriate
behavior.
Rashbam
makes a seemingly minor and somewhat cryptic comment regarding Yaakov’s
actions. He explains that Yaakov
anointed the stone to serve as an altar for sacrifices he would offer upon his
return. Apparently, Rashbam is
attempting to clarify some issue that is not self-evident from the
passage. Most probably, Rashbam is
responding to the comments of Rabbaynu Avraham ibn Ezra. Ibn Ezra suggests that Yaakov poured oil on
the stone so that he would be able to identify it upon his return.[7] Rashbam objects that Yaakov did not pour oil
on the rock in order to more readily identify it in the future. Instead, he poured the oil on the rock in
order to anoint or appoint it at this point in time.[8] This difference in interpretation reflects a
more major difference of opinion.
According to Ibn Ezra, Yaakov did not take any step at this time to
create a House of Hashem or an altar.
He merely selected a stone that in the future would be central to a
House of Hashem and its altar.
According to Rashbam, by pouring oil upon it, Yaakov – at this moment –
appointed the stone as the center of the future House of Hashem and its
altar. This means that Yaakov was not
making a bargain with Hashem. He began a process now that could only be
completed upon his return. But the
process was initiated at this time for certain completion in the future. Yaakov’s intention in his vow was to declare
that when Hashem has returned him to the Land, he will complete the
process he has now begun.[9]
Of
course, this leaves one question. Why
could Yaakov only complete his project with his return? Rashbam does not comment on this issue. However, some indication of the solution to
this problem is suggested by Yaakov’s selection of the stone as the centerpiece
of his House of Hashem and its altar. The stone was at Yaakov’s head during his
vision and prophecy. Apparently, he
associated the stone with the promise of providential protection communicated
by the prophecy. The stone became a
monument to this assurance of providence.
His safe return would be testimony to Hashem’s ongoing providence over
His righteous servant and His nation.
Yaakov’s vow was essentially a pledge to use his life and experience of
providence as a lesson to humanity. He
would establish a House of Hashem that would testify to Hashem’s interaction
and divine influence over the lives of His servants. Such testimony would only
become possible with the fulfillment of the assurances Hashem had provided to
Yaakov.
[1] The commentaries disagree on the intent of the phrase in the passage that describes Hashem’s position. Rabbaynu Bachya suggests that the simple meaning of the passage is that Hashem stood by the ladder. The alternative explanation, to which Rashi alludes, is that Hashem stood by Yaakov in order to guard him from harm. Rabbaynu Bachya regards this second explanation as homiletic and not reflective of the literal meaning of the phrase.
[2] Rabbaynu Shlomo ben Yitzchak (Rashi), Commentary on Sefer Beresheit 28:12
[3] Rav Naftali Tzvi Yehudah Berlin (Netziv), Commentary Hamek Davar on Sefer Beresheit 28:12.
[4] The difference between the providence exercised in the Land of Israel compared with providence outside of the Land of Israel is not evident from this midrash. In fact, the midrash seems mysteriously ambiguous. It suggests that there is a unique providence in the Land of Israel. Yet, both the providence in the Land and outside of it is expressed in the imagery of the dream as the work of a troupe of angels. In other words, the midrash suggests a difference in the two expressions of providence, but it carefully conceals the nature of the difference.
Perhaps, the message of the midrash is not that providence is expressed more intensely in the Land of Israel than outside of its borders – although, this idea is expressed in other passages. Instead, the midrash intends to communicate that the Land of Israel has a unique role and function that is not shared with the rest of the world. The Land of Israel was selected by Hashem as the Land of His people and as the site of His Temple. It is the earthly “capital” for His worship. This unique role assigned to the Holy Land demands that it receive special providential treatment.
[5] Rabbaynu Yosef Bechor Shur, Commentary on Sefer Beresheit 28:15.
[6] Rabbaynu Shemuel ben Meir (Rashbam) Commentary on Sefer Beresheit 28:15.
[7] Rabbaynu Avraham ibn Ezra, Commentary on Sefer Beresheit 28:18.
[8] Rabbaynu Shemuel ben Meir (Rashbam) Commentary on Sefer Beresheit 28:18.
[9] In the above translation of the passages, Yaakov vows to tithe to Hashem all that He gives to him. Rashbam objects to this translation of the passage. He explains that Yaakov was not vowing to tithe in the traditional sense. He was not pledging to donate one-tenth of his income to some person or institution representing Hashem. Instead, he was pledging to offer sacrifices.