Hebrew Insights into Parashat Va’ye’shev – B’resheet (Genesis): 37 – 40

"Now Jacob dwelt ("va’ye'shev") in the land where his father had sojourned, in the land of Canaan. These are the generations of Jacob: Joseph was seventeen years of age…." (Gen. 37:1,2). The root for the verb "to dwell" is y.sh.v. (yod, shin, bet/vet) and means to “dwell, reside, sit, remain.” According to the scripture just quoted, Ya'acov lived in his father's land, but the “account of his generations” ("toldot") is related through the life of his son - Yoseph. Incidentally, Esav's chronicles (in chapter 36), as well as Yishma'el's (25:12-18), are simply lists of names, whereas the Patriarchs' chronicles are narratives presenting increasing revelations of Elohim and  His involvement in the lives of those who bear His name.1  Additionally, identifying Ya'acov's dwelling place with "the land where his father had sojourned," and tying up his annals with the name of his son (Yoseph) serve to illustrate the typical Hebraic approach to the continuum of the seed. Those living in the present do not identify solely with their contemporaries; they are no less connected to their ancestors as well as to their progeny.  

In telling the story of Ya'acov, the narrative highlights the story of Yoseph who was favored by his father. As a mark of his affections, Ya'acov made his son a special tunic: "k'tonet passim," a tunic of "passim." Unlike the commonly held view that this robe, or tunic, was multi-colored, the word "passim" actually indicates that the robe was extra long - covering the feet and especially the flat of the hands. The verb p.s.s  (pey, samech, samech) means to “disappear” or “pass on,” e.g.  Tehilim (Psalms) 12:1, which means that the hand would ‘disappear’ because of the ampleness of the cloth.  It was of a style "such as the daughters of the king dressed themselves" (in 2^nd Sam. 13:18, David's daughter, Tamar, is recorded wearing such a robe). By clothing Yoseph in a princely garb, Ya'acov communicated to the rest of his sons that he had ordained him to inherit the birthright. It is no wonder that Ya'acov's favored son incurred the wrath of his brothers, even before he shared his dreams with them. When Ya'acov heard Yoseph's second dream, he too became somewhat exasperated with this spoiled brat. However, the text goes on to tell us that, "his father kept the saying in his heart" (37:11). Another parent, who on one occasion "treasured all these things, pondering them in her heart," and who at another time "hid [the words] in her heart" was Miriam, Yeshua's mother (Luke 2:19, 51). In her case, as well as in Ya’acov’s, these “things” were prophetic and had to do with a grand destiny of a son. The brothers’ response to each dream’s account was that they “hated him even more” (37:5, 8). “Even more” is not a direct translation of the original, which is “va-yosiphu” – “and they added.” In other words, more hatred was added to the negative emotions that the brothers were already harboring toward their sibling. What makes the usage of this verb here quite intriguing is its root connection, a.s.ph (alef, samech, pey/fey), to the name of the one who was the object of this hatred.

The Parasha’s account of the conflict between Yoseph and his brothers, in particular the sons of Bilha and Zilpa (ref. 37:2), is marked by an absence of “shalom”: “And his brothers saw that their father loved him more than all his brothers, they hated him and could not speak peaceably to him” (v. 4, emphasis added).  But even though the situation was not resolved, when the brothers went to Shechem to shepherd their father’s flocks, “Israel said to Joseph, ‘Are not your brothers feeding the flock in Shechem? Come, I will send you to them.’ So he said to him, ‘Here I am.’  Then he said to him, ‘Please go and see if it is well with your brothers [‘see the peace of’] and well with the flocks [‘see the peace of’], and bring back word to me’" (37:13-14 emphases added).  Yisrael sought information as to the peace of his sons who were, supposedly, doing their work in Shechem. Some years earlier, when he returned to the Land after his sojourn in Aram, Shechem was the first location where he found himself. Last week we noted that, “Jacob came safely to the city of Shechem” (33:18).  That “safely,” as we know, is actually “shalem” – which is whole, unharmed (and perhaps ‘in one piece’).  However, this condition of “shalem” did lead to “shalom.” The fallacy of “shalom in Shechem” (or Sh’chem, in Hebrew) was perpetuated when Hamor and Shechem his son, the “lords of the land,” who were also involved in the rape of Dina, presented to their compatriots the so-called peaceable offer of Yaacov’s sons: “These men are at peace with us. Therefore let them dwell in the land and trade in it. For indeed the land is large enough for them. Let us take their daughters to us as wives, and let us give them our daughters” (34:21 emphasis added). ‘Sure, if flesh and greed are gratified, we can all be happy and at peace!’ The all-time guarantee for the ultimate “shalom” in the world is made up of gratifying sexual appetites, material covetousness, and egoistic ambitions. And when those are not to be had, the spirits of lust, greed and jealousy prevail, as is so well demonstrated in Parashat Va’yeshev

Ya'acov may have been concerned for his sons' safety in Sh'chem, as that town's residents most likely remembered them only too well.2  Much latter, in B’resheet (Genesis) 45:8, the following words will be declared by Yoseph to his brothers who, in parallel with his present situation, had also been sent (after him) to Egypt:  "So now it was not you that sent me hither, but Elohim…".3  The commentator goes on to say that "this verse supplies the key to the understanding of the whole story, which unfolds a dual level of the mission. There is the obvious mission which Ya'acov sends his son on, but underlying this mission lies the hidden (deep) workings of Providence Who is sending the descendants of Avraham to Egypt." It is this connection to Avraham which brings the "Valley of Chevron" (see 37:14) into the picture, even though Chevron was on a mountain and not in the valley. The commentator continues: "Emek ("valley of") Chevron is referring to God's mysterious and deep prophecy to Avraham, and is a play on the word "emek," literally "deep place".4  To that we would add that the episode of the father (Ya'acov) who sends his son to seek "the remainder of his brethren [who will return]…" (Micha 5:3), also forms an equivalent picture of the heavenly Father sending His Son to bring back to Himself His children (the sons of Yisrael/Ya'acov). Let us also take note of Yoseph’s response to being sent, “here am I” – “hineh’ni,” being a condensed form of “hineh ani” – “behold here I am.” Although a common idiom, which we have encountered even up to this point (e.g. Gen. 27:18), what comes to mind is another ‘send off.’ In Yisha’ayahu (Isaiah) 6:8 we read the following: “And I heard the voice of YHVH, saying, whom shall I send, and who will go for us? Then I said, here am I [hineh’ni]; send me!“ (Italics added).

                          

Ya'acov sends Yoseph from Chevron, which is in Yehuda, to Sh'chem which is in Shomron (Samaria), from where Yoseph goes on to Dotan (Dothan), also in Shomron, and is then taken to Egypt ("the world"). This route becomes a geographical prototype foreshadowing the journey of the Gospel and its witnesses, from Yehuda to Shomron and to the uttermost parts of the world (ref. Acts 1:8). 

Interestingly, the shepherds did not lead their flocks to the green and serene pastures of Sh’chem (or at least did not stay there), but continued on their way. As for Yoseph, he was directed by “a man” to follow them northward, to Dotan. Notice that Yoseph’s informant did not require much information; he already knew who the “brothers” were, and neither was he ignorant as to their whereabouts.  Even so today, if we earnestly seek for our brothers, the Man will not withhold any information from us. He will lead us directly to them (even if there is a cost involved). It is just a matter of having ears to hear and a heart to obey.

But what awaited Yoseph in Dotan was far from a hearty reunion. His brothers sought to kill him, and only by Reuven’s intervention was his life spared, and he was cast into a pit. While Yoseph was naked, and no doubt thirsty and hungry, his brothers sat down to eat bread (37:24-25). “Bread” is "le’chem," of the root l.ch.m (lamed, chet, mem) which is also the root for the verb "to fight," and for the noun "war" ("milchama"). The men ate their bread - lechem - while in their hearts there was a war-like attitude - milchama - toward their brother. Proverbs 4:17 says of the wicked: "they eat the bread of wickedness." The verb for "eat" there is "la'cha'mu," which normally would be understood as "fight," making this verse applicable therefore to the wickedness manifested by Yoseph's brothers.  Shlomo Ostrovski comments here that Yoseph’s brothers had no idea that some day they would seek out their victim for the very substance with which they were now satisfying their hunger 5, while denying him of it.

That Yoseph is the protagonist of our story is not difficult to determine, and Scripture continues to underscore this fact, not only overtly but also by using subtler means. In chapter 37, as we observed above, and also in 38 the verb y.s.f  – to add, to repeat – which is the root of Yoseph’s name, appears four times. And so we read in 37:5, 8:    

“And she conceived yet again  - va’tosef - and bore a son, and called his name Shelah” (38:5a).

“So Judah came to the realization and said, ‘She has been more righteous than I, because I did not give her to Shelah my son.’ And he never knew – ve’lo -  her again - yasaf”

(38:26 ).

And so, even when the various episodes involve other individuals, named and unnamed, the Word points to Yoseph’s central role.

While in Dotan, a caravan of merchants passed by and Yehuda, using his pragmatism to suppress his guilt, suggested selling Yoseph to them (ref. 37:25-27). Later, in the family home, a great turmoil was caused by Yoseph's (supposed) death, particularly so since Ya'acov could not be comforted. Yehuda, therefore, 'ups and leaves,' or in the words of the text he, "departs from his brothers and descends" ("va'yered" - "and he went down") to his Adulamite friend (38:1). While in that state of separation, which led to a great decline in his life, Yehuda married a Canaantie woman who bore him three sons. The narrative is very quick to make a point, as straight away after these sons' birth we are told of the firstborn's marriage to Tamar. That two of Yehuda's sons were displeasing to YHVH, who took their lives (ref. 38:7-10), is stated as a matter of fact. Without wasting time and words, the narrative goes on to tell us the story of Tamar and her insistence to "raise up the name of the deceased" (Ruth 4:5). Tamar's real identity and motive were only discovered when she produced a pledge in the form of a seal, cord and staff left to her by her father-in-law, upon her demand to be paid for the “services” she provided him when she masqueraded as a harlot. The pledge given to Tamar was "era'von," of the root a.r.v, which we observed in “erev” - “evening” (in Parashat B’resheet in Genesis 1). This pledge is a guarantee for that which is to come. Indeed, without it Tamar would have been burnt at the stake (ref. vs. 24, 25). But more than just saving the life of Tamar, it also guaranteed that YHVH's principle of redemption was implemented; that is, that life was brought forth from the dead, while also insuring the continuity of what was to become the tribe of Yehuda.

When it is her time to give birth, Tamar, like Rivka, has twins who, like the former pair, have an innate 'knowledge' of the importance of the birthright. Again, a competition over who would be born first, took place. Ultimately, the “breaker," the "portetz," gained the upper hand and was therefore named Peretz (v. 29). Many years later, the prophet Micah declares, "the breaker goes up before them. They break out, pass through the gate and go out by it. So their king goes on before them and YHVH at their head" (2:13). The preceding verse informs us that the subjects of this description are those who will be gathered out of Ya'acov, and who are the remnant of Yisrael which will be "put together like sheep in the fold, like a flock in the midst of its pasture they will be noisy with men."  Thus, not only the proverbial “Poretz” – Breaker-Leader – would be a descendent of Peretz, but also some of those who will follow Him.

Yoseph’s immediate destiny is marked by a down-spiraling course, first into a pit and then by being sold to merchants who were “on their way… down to Egypt” (37:25 emphasis added). However, in the process he was also pulled up (from the pit), being indicative of the fact that each of his downfalls will also be marked by being ‘lifted up.’

Yoseph is now in Egypt - "mitzrayim" - the narrow place of adversity - but "YHVH was with Joseph, so he became a successful man…" (39:2). "Successful" takes us back to the word "matzli'ach" that we studied in Parashat Cha’yey Sarah (in Genesis 24:21), which is where we noted that it means to “cause to advance." It is quite evident who caused Yoseph to advance, so much so that even his pagan master, Potiphar, recognized it (v. 3). According to Studies in B’resheet, Yoseph's "master saw and heard Yoseph make mention of the name of his God and attribute his success and abilities not to his powers but to the Almighty."6 This conclusion by the Sages is not unfounded. In fact, it is borne out by what Yoseph says on various other occasions. In 39:9, when warding off the advances of Potiphar's wife, he exclaimed, "How then could I do this great evil and sin against Elohim?" In 40:8, when asked to interpret dreams while in prison, he responded: "Do not interpretation belong to Elohim?" Yoseph will continue to mention the name of his Elohim even when brought before Par'oh (Pharaoh), in the next Parasha.

But in the meantime, the opening verse of chapter 39 reiterates his (temporary) decline: “Now Joseph had been brought down to Egypt” (emphasis added).  This event seems to have taken place simultaneously with Yehuda’s departure from his country, from his family and from his father’s house (cf. Gen. 12:1). What is the difference between each of those descends? Yehuda’s guilt and self-condemnation caused him to choose a way out, which led to his spiritual back sliding, whereas Yoseph was brought down not of his own volition. There is a very clear distinction in the respective responses of these two men. The one is moving from bad to worse, without looking for a redemptive opportunity, whereas the other, who was subject to others’ decisions, makes good of every opportunity that comes his way. However, in each of those cases there exists the overriding sovereignty of YHVH, in spite of what may be ‘natural’ inclinations (e.g. Proverbs 16:9). When Yehuda left his family, he followed his heart’s leaning – va-yet (meaning “incline” or ‘lean,” 38:1) and went over to his Adulamite friend Hirah upon whom he was relying for help. Later, when he sees the “harlot,” it says that “he turned – va-yet - to her” (38:16), once again following his inclinations and desires. On the other hand, after Yoseph was subject to someone else’s lust, it says of him that YHVH “was with Yoseph and [literally] – va-yet - inclined/turned his mercy/loving kindness/grace  [chesed] toward him” (39:21 emphasis added).

Yehuda’s downward journey is accompanied by many mishaps, although every now and then there is evidence of an attempt on his part to do the “right thing.” How typical of guilt, shame, and self-condemnation to lead us to try and cover them up by “good works”! Thus, his sons’ names provide a clue as to these feeble attempts. Yehuda named his firstborn “Er,” meaning “awake.” He was hoping that his depression and spiritual slumber could be redeemed by having this firstborn. His second son was called “Onan” – “on” being strength. Rachel named Binyamin, Ben-Oni, “son of my strength” as his birth had depleted all of her strength and brought about her death. As to Yehuda’s third son, the latter was born under strange circumstances: “He was at Chezib when she bore him” (38:5). Who was at Chezib? Was it the newborn (and his mother), or was it the father? What is Chezib? Is it truly a place, or is it a description of a condition? Chezib means “lie, deception, falsehood.” Is it possible that Shelah was a product of lying and deception, and was therefore the son of another man, rather than Yehuda’s?  Or was Yehuda away while he was born, causing his wife great grief? One way or another, Shelah’s birth was not a cause of great joy, otherwise why would Scripture take the trouble to record the fact that “he was in chezib” at the birth? The name Shelah could possibly mean “hers,” reinforcing the possibility that the boy may have not been Yehuda’s biological son.

When Yehuda’s degeneration reaches its peak, he turns (as we saw above) to a prostitute, with whom he leaves his most precious possessions: signet, cord and staff. Like Easv, who for momentary satisfaction was willing to give up his birthright, Yehuda had given the ‘markers’ of his identity and authority to the one whom he perceived to be a prostitute. Interestingly, later, when he went looking for her to retrieve his treasures and to cover up his embarrassment and pride (and said, "Let her take them – the objects - for herself, lest we be shamed; 38:23 emphasis added), he used the term “k’desha,” which is a “temple prostitute.” However, that word shares its root with “kadosh” – set apart and holy. In verses 21 and 22 of chapter 38 this word appears 3 times. Again, a hint as to the true nature of this woman, who turned out to be “kdosha,” holy and “righteous,” as Yehuda himself came to realize (v. 26). Interestingly, at Yehuda’s lowest point of spiritual and moral collapse, YHVH intervenes by using that which appears to be the very symbol of lowliness and humiliation.

Among the many lessons that Yehuda was taught by Tamar, his daughter in law, he also had to realize that things are not always what they seem to be, a lesson that he will apply one more time when many years later he will meet the ‘mighty Egyptian ruler.’

Now back in Egypt, Potiphar's wife, in her attempt to cover up her own disloyalty and dishonesty, tried to implicate Yoseph. She, like so many others in the course of history, subtly enlisted the various members of her household to join her in an all out attack on her servant. In the process of her "unscrupulous defaming of Yoseph she makes subtle differentiation between her phrasing of the account to her slaves and subsequently to her husband. She does not employ the term "slaves" when addressing the slaves themselves. Yoseph is simply a Hebrew. To her husband, however, she says, "the Hebrew slave." In order to win her slaves over and gain their sympathies she is at pains not to create any feeling of solidarity among the slaves for Yoseph, as one of them. After all, it was a common thing for masters to denounce their slaves. They would naturally side with their fellow sufferer. Therefore, she subtly changed her tone and stated that he is was not one of them, but a stranger, a Hebrew, the common enemy of all of them. To strengthen the impression and arouse their hostility for Yoseph she does not say that the Hebrew slave came to “me,” but rather: "see, a Hebrew was brought unto us, to mock us" (39:14 italics added). In short, the Hebrew man has not only wronged me but all of us; he has dishonored the whole Egyptian nation…  Potiphar's wife in her effort to gain sympathy lumps her slaves together with herself, as part of one family. The common enemy is the Hebrew. The immense gap is forgotten, the enormous class distinction between slave and master is overlooked in the cause of temporary self-interest."7

This Parasha’s two women, whose stories are told side by side, are both involved in sexual promiscuity. However, in spite of the fact that it was Tamar who actually ‘exercised’ her heart’s intent, while the second, Potiphar’s unnamed wife did not, it is the first who is declared righteous (38:26) for having pursued, at all costs, the righteousness of Elohim, i.e. life from the dead in the form of redemption.

After the episode in his master’s house, Yoseph is put in prison and just like an echo from his previous experience, we read the words: "YHVH was with him, and whatever he did YHVH made to prosper ("matzli'ach")" (39:23 italics added). Although our Parasha ends with Yoseph seemingly being forgotten and once again being repaid evil for the good he had done (see 40:9-15, 21), this is just the beginning of what is to become a glorious career.

The nation of Yisrael-in-the-making is seen learning the principles of redemption, as each of its figureheads (Yehuda and Yoseph) is exposed to powerful personal experiences pertaining to YHVH's kingdom principles.

1. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem 1976, 1999.

2. Ibid

3. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed

Books Inc., Brooklyn, N.Y.

4. Ibid

5. Moses on the Witness Stand, Shlomo Ostrovski, Keren Ahava Meshichit, Jerusalem 1976, 1999.

6. Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman. Eliner  

Library, Department for Torah Education and Culture in the Diaspora.

Hemed Books Inc., Brooklyn, N.Y.

            7. Ibid.

Hebrew Insights into Parashat Va’yishlach – B’resheet (Genesis): 32:3 -ch.36

"Then Ya'acov sent  [va’yishlach] messengers - "mal’a'chim" - before him to his brother Esau…"  (32:3). These are the opening words of our Parasha. "Mal'a’chim" are angels, messengers, or emissaries. Ya'acov had seen them in dreams (aside from the famous ladder scene in 28:12, an angel also addressed him in a dream in 31:11 ff). He had also run into YHVH's messengers when he departed from Lah'van (32:1,2), and now he sends messengers, human “mal'a’chim,” to his brother Esav. The root of "mal'a’ch" (singular) is “la'a'ch” (lamed, alef, chaf), meaning "to send." It is from this verb (which is not in useas such) that we get the noun: "m’la'cha," occupation, work, workmanship (such as the service that was preformed in the Tabernacle), possession, and more. Later on, when Esav will propose that Ya'acov come along with him with his entire entourage, the latter will refuse and say that he will move "according to the pace of the cattle that are before him…" (33:14). "Cattle" (or “livestock”) here is also "m’la’cha," as the herds would typically go out ahead, or be sent forth in front of the retinue. When "YHVH rested on the seventh day from all His work which He had done" (Gen. 2:2), it was His "m'la’cha" from which He ceased. This is one example of how the Hebrew language is able to accommodate, as it were, in one word or term, cattle, angels, occupation, the holy service rendered unto YHVH in the Tabernacle, and even His work of creation.

Such diverse ‘blends’ are not uncommon in Hebrew, and provide a window to the understanding of the thought pattern or mentality of the society which gave birth to them. When the root word for "work," for example, is "to send forth" what does it say about the society where this usage originated? What does it tell us about the basic understanding of the concept of "work" or "occupation"? It certainly speaks of production or labor which does not remain in confinement, or only within one's vicinity. Rather, it appears that the work is rendered or performed for the community and is looked upon as a mission (by its very definition) and therefore cannot be considered incidental or self-serving. The word "m'la’cha" also refers to the one performing it, again, pointing to a member of a socially inclined community.  The content of the one and only proverb where "m'la’cha" is found, validates what the etymology of this word reveals. Thus, Mishley (Proverbs) 24:27 reads, "prepare your work ("m'la’cha") outside, and make it ready for yourself in the field; afterwards, then, build your [own] house" (italics added).

Just before Ya'acov and company venture to cross the Yarden (Jordan), in anticipation of the unknown, the much concerned Ya'acov prays for safety and deliverance. At the same time he also expresses gratitude to the Elohim of his fathers, acknowledging his own unworthiness "of all the lovingkindness and of all the faithfulness which You have shown to Your servant; for with my staff I crossed this Jordan, and now I have become two companies (camps - "ma'cha'not")" (32:10). At the end of last week's Parasha we noted the usage of "double camp." Here (in 33:1), Ya'acov is actually dividing up his family into two (out of concern for their safety, but employing a strategy typical of his shrewd disposition). This division hints, yet again, at the future state of his house/family/progeny. We must note, however, that the present division does not conform to the way in which the 'nation of Ya'acov' eventually split up.

Next we are faced by the following scene: "Now he [Jacob] arose that same night and took his two wives and his two maids and his eleven children, and crossed the ford of the Jabbok. Then Jacob was left alone, and a man wrestled with him until daybreak" (32: 22, 23). Wrestle here, "(va)ye'a'vek," is remarkably similar to the proper name "Yabbok” – “Jabbok” (remember that in Hebrew b and v sounds are designated by the same letter), the root of both being a.v/b.k (alef, vet/bet, kof), forming the noun "ah’vak," which is “dust.” Naturallly, an 'engagement' such as the one in which Ya'acov and the "man" were involved would have raised no small amount of dust. "Ah’vak" speaks of very fine dust, not the kind that is translated "dust of the earth," which is "ah'far" (mentioned and discussed,  in Parashat Chayey Sarah, see Ch. 23). The dust contained in the river's name, as well as in the verb chosen to describe Ya'acov's struggle with the unnamed person in the dark, add even more (proverbial) haziness and mystery to the already obscure event. Even Ya'acov's name-change to “Yisra'el” is not quite clear. The reason for the change is given as, "For you have striven with Elohim and with men and have prevailed" (v. 28). The name was bestowed in response to Ya'acov's demand to be blessed by the "man," whom he was not willing to release until and unless his request was granted. Additionally, “Yabbok” may also be connected to the root b.k.k, which forms the verb for to “empty out,”  thus possibly lending an a further perspective to the scene that had just been imposed upon Ya’acov/Yisrael.

The name “Yisra'el” is a composite word formed from the verb "sara" (s.r.h. sin, resh, hey), to “rule, persist, persevere, strive,” and "el" - “strong” or “mighty one,” from which the word “Elohim” is derived. What was meant by the declaration to Ya’acov, and in what way was his life, at least up to that point, congruent with the definition of the name? Were his 'dusty' struggles on behalf of self' taken into account in this lofty pronouncement? Or was it simply a statement of facts, devoid of any qualitative and personal evaluations? Was the name Yisra’el and its meaning the Almighty's way of bestowing pure and unadulterated grace upon him -  the name possessing more of a prophetic significance for a future day when Ya'acov would be empowered by his Elohim - rather than a description of present day facts? Nevertheless, the persistence that Ya'acov demonstrated that night did, to some degree, validate the meaning of the new name.

When it was Ya'acov's turn to ask the ‘mystery man’ for his name, the response came in the form of a question: "Why is it that you ask my name?" (32:29). When Ma’no'ach (Manoah), Shimshon's (Samson) father, asked the very same question of the messenger ("mal’ach") who came to him, the response was "for it is wonderful" (Judges 13:18). In the case before us, the reply is followed by the words, "and he blessed him there." What was the blessing? Did it simply constitute, once more, the name change?

After his first heavenly encounter, upon depating from the land, Ya’acov’s experience was marked by the  'Elohim of a place,' as he deemed to have been in what he called, "the house of Elohim" (“bet El” - Gen. 28:16,17). However, now, upon his return, it is the "face of Elohim" that he encounters – “P'ni'el” (ref. 32:31). An echo of his P'ni'el experience may be detected in what he says to his brother Esav in 33:10, "for I see your face ("pa’ne'cha") as one sees the face of Elohim ("p'ney Elohim")" (italics added). Ya'acov's perspective certainly seems to have changed. Having seen "Elohim face to face," he is now able to view even Esav differently.

As he re-enters the land of his fathers, Ya'acov walks in the footsteps of his grandfather Avraham (Gen. 13:6) and comes to Sh'chem (Shechem). His coming to that town after the encounter with his brother does not pass by unnoticed, "and Ya'acov came safely to the city of Shechem" (33:18). The literal rendering is, “Ya'acov came "shalem" -  that is, whole, in one piece and in peace to Sh'chem” ("shalem" of course being of the same root as "shalom"). Perhaps this is also an ironic preamble to the events about to follow, which will turn out to be far from peacful. Thus the next chapter introduces us to the conflict between Ya'acov's family and the local populace. In 34:21 the root sh.l.m comes up again, when Cha’mor (Hamor) and his son Sh'chem attempt to talk the town folk into being circumcised. Among some of what they said about Ya'acov and his family was the following: "these people are peaceful toward us…" - "sh'lemim," “whole hearted, with good intentions, undivided.” We soon learn that nothing could be further from the truth.

In chapter 35:1, Elohim tells Ya'acov to "rise ("kum") and go to Bet-El… and make an altar there to Elohim, who appeared before you….". Last week we noted that Ya'acov's call to "rise up" started sounding when he first found himself in the "makom" (place) which he named Bet-El (ref 28:19). Now, having completed a full cycle, Ya'acov is to go back there and continue to "rise up." Truly, from that point Ya'acov's on going maturation process becomes evident. First, he orders his family to "put away the foreign gods which are among you…" (v. 2). In last week's Parasha (31:32b etc.), we saw that Ya'acov's household was not free of idolatry, indeed the ‘man about the house’ seemed to tolerate that state of affairs -  but not so now! After all the foreign idols and the earrings were gathered, Ya'acov buried them under the "ela," the terebinth tree (v.4). This small tree, along with the "alon" (“oak”) share the root "el," pointing to strength, and hence "el” - "god," which has been surfacing often in these narratives about Ya'acov. In fact, in these Parashot (plural for Parasha), the title "Elohim" (plural of "el"), rather than YHVH, seems to be more prevalent.  In verse 8 of our passage, Rivka's nurse D'vora (Deborah) dies and is buried under the "alon," and thus the place was named Alon Ba'chut ("oak of weeping"). Many other place names bear titles connected to the oak tree (Elon Moreh, Eloney - "oaks of…" - Mamreh etc.), which is an indigenous tree and is known for its strength and rejuvenation ability. The oak and the teberinth have both remained symbols of strength and durability, and as such the remnant of the Nation is compared to them in Yishayahu (Isaiah) 6:13, "Yet there will be a tenth portion… and it will again burn, like a terebinth or an oak whose stump remains when it is felled…." (italics added).

In this passage Ya'acov calls his Elohim:  "The El who answered me in the day of my distress…" ("tzarati") (35:3, emphasis added).  Before that, in 32:7, we read that he "was greatly afraid and distressed." The word for "distressed" there is "(va)ye'tzar." The two consonants (tz.r. tzadi, resh) happen to be used in numerous other words such as “adversity, affliction, anguish, distress, tribulation or trouble,” and in several more such as tza'ar - sorrow; tzar - enemy, adversary; tzarar - bind, tie up, restrict, narrow, scant, cramped, a show of hostility, vexing; tzaraf - smelt, refine, test; matzref - a crucible or instrument of refining; tzir'ah - hornet; tzorev - burn, scorch; tzara'at - leprosy; batzoret - drought; matzor - siege; mitzrayim – , straits, Egypt, and more. Finally, Yirmiyahu (Jeremiah) 30:7 contains a reference to "tzarat Ya'acov,” Ya'acov's trouble: "Alas! For that day is great, so that none is like it; and it is the time of Jacob’s trouble, but he shall be saved out of it."

Immediately after Dvorah’s burial Elohim appears before Ya'acov once again, blessing and reminding him that his name is no longer Ya'acov, but Yisrael, repeating the promises He had given to his fathers (ref. 35:9,10). In commemoration of the event, Ya'acov-cum-Yisrael sets up a pillar over which he pours oil (v. 14). This scene is part of the first 15 verses of chapter 35, a passage that sums up, brings to a conclusion, resolves, touches upon eternal principles (of redemption), and recalls past events while also reiterating blessings and future promises, as well as hinting at other events to come. Looking at this rather short, yet intense and power-packed excerpt from our (time) perspective, it appears that past and future meet here, encapsulated in a dynamic moment in time!

Next comes the birth of Binyamin, whom his mother named Ben-Oni, "son of my strength" (cf Gen. 49:3) and whose father called "Ben-Yamin," meaning "son of the right (hand)" (35:18). Perhaps Ya'acov did not want to perpetuate the sad memory of his beloved wife's waning strength, all of which was invested in giving birth to her son. Naming him as he did, Ya'acov was actually conferring upon him a firstborn position, perhaps because he was the first and only one to be born in the Land. Upon Ra’chel’s death, Ya’acov set up a pillar upon her grave (v. 20). Doing this he was actually repeating what he had done in verse 14 above, after YHVH had talked to him. In both cases it says, “va’ya’tzev ma’tze’va,” that is “and he placed a pillar.” The very act of placing, as well as the pillar itself are of the root y.tz.v. (yod, tzadi, bet/vet), meaning to “station”  or “take a stand.” Just as he did in last week’s Parasha (ref 28:18), Ya’acov again commemorates the events in his life by signposts.

In chapter 36, the Parasha’s last, there is a short episode (verses 6 and 7), interposed in the record of Esav's progeny, which explains the physical separation of the brothers - Ya’acov and Esav: "For their property had become too great for them to live together, and the land where they sojourned could not sustain them because of their livestock." This is a clear echo from the past, reminding us of Avraham and Lot's separation (ref. Gen. 13:1-12).

Let us also take note of verse 12, which tells us that Esav's first born, Elifaz, had a firstborn by his concubine Timnah, whom he named Amalek. The latter was to become Yisrael's fiercest enemy. Being a firstborn (and a son of a firstborn), Amalek must have inherited his grandfather Esav’s hatred for and murderous impulse against Ya'acov, and has therefore always trageted the latter’s progeny, resulting in a state of perpetual animosity (ref. Gen. 27:41; Ex. 17:8-14, 16; Deut. 25:17-19).

Hebrew Insights into Parashat Va’ye’tze – Bresheet (Genesis): 28:10 – 32:2

Parashat Va'ye'tze (“and he departed”) starts out with Ya'acov the fugitive making his way from the land of Yisrael to Cha'ran (Haran). No sooner does he leave Be'er Sheva, “and he comes upon a place" (Gen. 28:11). The verb “(va)'yifga” indicates that "he happened," or even "stumbles upon" this location, as the sun was setting. That night Ya’acov had a dream of “angels” – “mal'a'chim” (ref. v. 12) - ascending and descending a ladder. At the end of the Parasha (and twenty years later), while by himself (although far from being alone), Ya'acov once again "happened, or "chanced" to come across “mal'a'chim” (translated "messengers"), using the same Hebrew verb that we encountered above (“va'yif'ge'u,” ref. 32:1, translated "met" in English). ”Chance" and "messengers of YHVH" are therefore the two elements framing the time capsule of Ya'acov's Diaspora experience. The verb “paga” (root p.g.a., pey, gimmel, ayin), seems to point out that from Ya'acov's point of view, or experience, the circumstances and the messengers were just ‘chance occurrences,’ that he did not plan for nor anticipate. The ‘master planner’ and ‘conniver’ was no longer in command! In fact, he was more like a pawn, or an actor who was taking part in a great dramatic scheme directed by someone other than himself.

Thus, although the opening verse of the Parasha seems to indicate that Ya'acov had in mind a set destiny, his path took him to a less defined and (quite likely) less desired place. We just noted that "he came upon a place…” and that “he stopped over for the night, because the sun had set…" (28:11). The circumstances were imposed upon Ya’acov, and so he stopped at what was a mere "place" (only later, in verse 19, do we find out that there was a town there). As Ya'acov lay down, using a stone for a pillow, he had the aforementioned dream, during which Elohim promised to give him the “a’retz” (“ground, land”) that he was lying upon (v. 13), and to bring him back to this very “adama” (“soil”, v. 15; see Parashot* B’resheet – 2:6, and Toldot – 25:25). But as if to suggest that there was a greater dimension (a ‘heavenly’ one) attached to this plot of land, the promise was given in a most awesome manner, with YHVH being described as standing above a ladder that connected heaven and earth (while the angels were ascending and descending, as mentioned). Ya'acov therefore deemed this place to be the "house of Elohim and the gate of heaven" (v. 17).

 Yaacov did not only "happen" by this "place," he also used one of the stones of the "place" for a pillow. He lay down in this "place" and discovered that YHVH was in the "place," and that this "place" was truly awesome! Finally, he named the "place" Bet-El - the "house of Elohim." The Hebrew word for "place" is “ma'kom,” of the root k.o.m (kof, vav, mem), meaning to "rise up." This particular “makom” was indeed the location where Ya'acov's call to rise up was starting to resound! We cannot leave Yaacov and “makom” without mentioning “y’kum,” which is translated “all living things,” and is found in B’resheet (Genesis) 7:4,23, in reference to that which YHVH created (but which He had also destroyed).

Needing something tangible to mark his experience, Ya’acov picked up the stone on which he had rested his head, lifted it up as a column and poured oil on top of it (28:18). After naming the place, he made an oath promising to make YHVH his Elohim (providing his conditions are met), adding, "This stone… shall become Elohim's house" (v. 22). Next, we meet the Patriarch-to-be at his desired destination. Upon seeing his beautiful cousin, he mustered up an inordinate amount of vigor, which enabled him to roll a large stone off the "mouth of the well," a feat that ordinarily required several people to accomplish (ref. 29: 8-10). Toward the end of the Parasha (in 31:45-47), the covenant made between Ya'acov and his father-in-law, Lah'van (Laban), was also marked by a stone, which he again placed uprightly, as well as by a heap of stones which he named "gal'ed," "a witness heap." Apparently during that season in Ya’acov’s life the "e'vehn" (“stone”) became a marker (‘milestone’) of significant events and experiences.

Many years later, when the elderly Ya'acov pronounced blessings upon his sons on his deathbed, he gave his favorite one, Yosef (Joseph), the longest and most complex of the blessings. In the course of his pronouncement, Ya'acov made mention of the Mighty One of Ya'acov, the Shepherd and Stone of Israel - E'vehn Yisrael, all these being titles of YHVH (Gen. 49:24 emphasis and italics added).  This is the only time that specific mention is made of the "Stone of Israel" in the entire Holy Writ, and not surprisingly it was uttered by the mouth of the one who walked a path made up of many stepping-stones. Later on in the Word, more stones are being uncovered: "the stone which the builders rejected, [and which] has become the chief corner stone" (Ps. 118:22), as well as the "stone to strike and a rock [tzur] to stumble over" for "the two houses of Israel" (Ya'acov's progeny – Yishayahu/Isaiah 8:14, literal translation). Finally, the stone that was laid in Zion, "a tried stone, a tested stone, a costly corner stone for the foundation…" about which it is said that "he who believes in it [Him] will not be disturbed" (Is. 28:16). Interestingly, the word "e'vehn," which is spelt alef, b/vet, noon, if read without vowels can be broken up into two words: "av-ben," that is: "father-son." References to Yeshua as the “shepherd” (cf. Matt. 2:6; John 10:2 ff), as well as to the stone/rock (ref. 1^st Cor. 10:4) make Ya’acov’s usage of these terms quite prophetic.

Being a member of the family of Be'tu'el (Bethuel) and Lah'van, Ra’chel's name, not unlike that of her aunt Rivka, is associated with the family business, as “Ra’chel” means a "ewe." Ya’acov mentioned Lah'van's ewes and female goats in 31:38, when he lodged his complaint about the life style and conditions that were imposed on him by his father-in-law during their twenty-year association. Ewes as “ra'chel” (plural “r'che'lim”) are mentioned rather rarely in the Tanach, one of those few instances being Yishayahu 53:7, where the Messiah is described as "an ewe - 'ra'chel' - before its shearers".

Whereas Ya’acov’s mother Rivka watered the entourage of Avraham’s servants and livestock, in the present episode by the well, her son ass the one watering the flocks of his uncle (ref. 29:10). Next Ya’acov proceeds to kiss his cousin. In Hebrew these two actions are described thus: “va’yashk et hatzon” (and he watered the flocks); “va’yishak… le’Rachel” (“and he kissed… Rachel”). Noticed the alliteration employed here, hinting at what will soon transpire in Ya’acov’s life – “watering” (work) in exchange for “kissing” (marrying the one he loved).

Eleven of Ya'acov's twelve sons were born in Cha'ran. Leh'ah gave birth to the first four, whose names express her attempts at appeasing her husband. The firstborn was therefore named - Re’u’ven - meaning, "behold, a son." Next is Shim'on, whose name stems from the verb "to hear." Following him is Leh'vi, of the root "to accompany." Leh'ah's fourth son is Yehuda, whose name is related to "giving thanks" or to "praise." Ra’chel's maid, Bil’ha, whom the former gave to her husband, so that she could be (literally) built through her, is next in line. Rachel used the same words that Sarah did in relationship to Hagar (ref. Gen. 16:2). Her anguish about being barren came to the fore in the names that she gave the sons that her maid bore to Ya’acov. The meaning of the name of the first, Dan, is "judgment," or "dispensing justice/vindication." Bilha's second son was Naphtali, meaning "writhing" or "twisting," and by implication "struggle" (denoting Ra’chel's struggle with her sister). However, Leh'ah was not going to stand by and allow her sister to be "built up" through her maid (30:3). Thus, she too gave her maid, Zilpah, to her husband, hoping to have more sons through her. Zilpah birthed Gad, meaning "fortune" (as in "luck"). However, the pronouncement made there by Leah – “ba-gad” –  as she named this one, may also mean “he betrayed” (perhaps in reference to Ya’acov’s relationship with her). Zilpa’s next pregnancy yielded Asher, whose name is of the root "happiness." Leh'ah's words…  "I am blessed [or happy], for the daughters shall call me blessed" (30:13), recall the words of Miriam (Mary), Yeshua's mother, upon the birth of her Son (ref. Luke 1:48). Leh’ah herself birthed the next one, and named him Yisas'char, from the root to "hire," since she became pregnant with him upon "hiring" Ya'acov from Ra’chel for a 'fee,' in the form of a mandrake plant that was picked by Re'uven. But once the baby was born, Leh'ah recalled the other meaning of the name, which is "wages," saying: "Elohim has given me my wages, because I gave my maid to my husband" (30:18). Leh'ah's sixth son was Z'vulun, whose name stems from the rare “zeved,” which means "endowment or gift.” But Leah did not stop there, she said, “now will my husband dwell with me” (30:20). “Dwell” here is “yizbeleni,” which can also mean “honor me.”  Thus this son’s name, as is the case with some of his siblings’ names, has a twofold meaning.

After Dina's birth (whose name, like Dan’s, means "judgment" or "justice"), Ra’chel's desire was granted her, and she too bore a son. "Elohim has taken away (a'saf) my reproach, [and] she named him Yosef, saying, 'may YHVH add (yosef) to me another son'" (v. 23, 24 emphasis added). While Ra’chel was contemplating how her shame and disgrace were being removed by giving birth, she was also expressing hope that this one, who opened up her womb, will serve as a signal for more sons to follow. The two words, “asaf” (a.s.f., alef, samech, fey), here "take away" while literally "to gather," and “yasaf” (y.s.f., yod, samech, fey) "to add" and "to repeat" are related both in sound and meaning. When looking down the road of history these two words become prophetically significant. Yosef certainly was "added to" by his brother Binyamin (Benjamin), and also by receiving a double portion among the tribes of Yisrael when each of his sons became a tribe in his own right. Prophecy predicts the ingathering of the House of Yosef (and "his companions") at a future day, thus fulfilling the second meaning of his name.

The two 'camps' of Ya'acov's descendants are alluded to at the end of the Parasha. In 32:1-2 Ya'acov, as we pointed out before, met the angels or messengers of YHVH, upon whose sight he exclaimed: "This is the camp [or encampment] of Elohim,’ and he named the place Ma'cha'na'yim." “Ma'cha'na'yim” is a plural form of “ma'cha'neh,” meaning “camp.” The particular ending, as attached here to the noun, renders the camp a "multiple" one, or a "double camp."  What did Ya'acov see when he looked at this ‘band of angels’? What was it about them that caused him to refer to a "camp" or to an "encampment," and why a double, or a multiple, one?

In next week's Parasha we will see how, for strategic reasons, Ya'acov will divide up his family into two companies (literally “camps”), before going to meet his brother Esav. Was the idea already brewing in his mind when he saw the angels/messengers, and thus he projected duality onto their "camp"? Or was it the messengers from YHVH who advised him to so divide up his family before the crucial meeting? Perhaps, through something they said or did, he learned about the two camps that his family was destined to be divided into sometime in the future. Is there a direct connection between the angels who were ascending and descending the ladder, when he first departed from the land of Yisrael, and these particular “mal'achim” here, who greeted him upon his return? Was YHVH thus reminding him of His promises?

We cannot leave our Parasha without examining the verb “to steal,” which recurs eight times in chapter 31, and is used (in Hebrew) in a number of ways. In verse 19 we learn that Rachel stole the household idols, and immediately following that it says: “and Jacob stole away,” literally “stole the heart” (of Laban). The latter accused his nephew of “stealing away,” with once again the literal rendering being “stealing my heart,” then of “stealing away” – literally “stealing me,” and what’s more, of “stealing the household idols” (vv. 26, 27, 30). In Ya’acov’s retort against those accusations, he said, among other things: “These twenty years I have been with you; your ewes and your female goats have not miscarried their young, and I have not eaten the rams of your flock.  That which was torn by beasts I did not bring to you; I bore the loss of it. You required it from my hand, whether stolen by day or stolen by night” (vv. 38-39 italics added). However, the Hebrew rendering of the last expression is: “I was stolen by day and stolen by night” – “ganov gunavti” (g.n.v, gimmel, noon, bet/vet), describing Ya’acov’s state of vulnerability while with his employer. Many years later, his favorite son, Yosef, will repeat these very words while in the Egyptian jail: "For indeed I was stolen away – ganov gunavti - from the land of the Hebrews” (Gen. 40:15).    

*Parashot, plural of “Parasha”

Hebrew Insights into Parashat Toldot – B’resheet (Genesis): 25:19 - 28:9

Last week's Parashat Cha’yey Sarah ended with the chronicles of Yishma'el's descendants. This week’s portion opens up with the chronicles of his brother, Yitzchak.  But while “toldot” means "begetting" (root y.l.d - “to give birth”), here “toldot” starts out with the barrenness of Yitzchak’s wife. Rivka’s condition, however, is inserted in an almost parenthetical manner, and is couched between Yitchak's intercession on her behalf and YHVH's response to the plea. 

In 25:21 it says that Yitzchak “entreated” - “vaya'a'tor” (a.t.r. - ayin, tav, resh) – YHVH, and "YHVH was entreated “(vaye'ater) of him" (italics added). The very form of the verbs (“entreat” – “entreated”) - both in the original Hebrew and in the English translation - points to the closeness of the “entreatee” to the “entreater,” and His deep empathy for him.

When the request is granted it takes the form of not one, but two - boys, the first of whom comes out red all over (ref. 25: 25). The word for “red” is “adom,” and as we saw in Parashat B’resheet (Genesis 1-4), “adom” is connected to “dam” (“blood”), “adama” (“earth”), and thence to Adam, "the first man" who is "earthy" (ref.1 Cor. 15:47). Esav, representing the first born, illustrates therefore the principle that the natural precedes the spiritual (ref 1 Cor. 15:46), despite the fact that his twin turns out to be, for a considerable time period, almost as 'earthy' as ‘Hairy the Red.'

This second boy, who emerged out of Rivka's womb while holding on to the “heel” – “ah'kev” - of his brother was hence named “Ya'acov” (ref. 25:26). Coming in the footsteps of his sibling, his name, which also means "to follow," perfectly matches the order of the births. In Scripture, the image of ‘heel-holding’ or ‘heel-grabbing’ often refers to hindering or trapping someone, as we see in the following examples:

“Dan shall be a serpent... that bites the horse's heels” (Gen. 49:17); “The trap shall take him by the heel” (Job 18:9); “They mark my steps” (literally “heels” in Ps. 56:6). The following words of T’hilim (Psalms) 41:9 hint at Messiah’s destiny: “My own familiar friend, which did eat of my bread, has lifted his heel against me.”  This type of friend and follower typically steals quietly behind the one whom he follows, with a “crafty” intent (as indeed was the case with Messiah’s “familiar friend”). Thus, from the same root of “heel” and “to follow”, (a.k.v. - ayin, kof, vet) stem words like “crafty, cunning and deceptive,” as is illustrated by the alliteration in Yirmiyahu (Jeremiah) 9:4:  “surely every brother deals craftily (ah'kov ya'akov)” (italics added).

In the first scene that brings the two siblings together, Ya'acov is busy cooking lentil broth, while his brother happens to be returning, famished and exhausted, from the field. Esav is sorely tempted when his glance strikes what he calls “ha'adom, ha'adom ha'zeh” - "this red, red stuff… therefore his name was called Edom" (25:30) - again from the root “adom” – “red.” The area of Edom, which later was inhabited by Esav's descendants, is indeed noted for its red soil. Everything about this hunter speaks of adom-adama - earth, earthiness. Whether Ya'acov anticipated his brother's famished condition or not, we do not know. Nevertheless, while in English it says, "Jacob cooked a stew," in Hebrew it says: “va'ya'zed Ya'acov na'zid,” which, aside from cooking stew can also be read as: "Ya'acov devised an evil plot" (25:29). After all, 'cooking up' such a plan was only consistent with his name! The word “nah’zid” - “broth” - stems from the root z.y.d. (zayin, yod, dalet) which is shared by the verb “to cook,” and more specifically, to “boil up and seethe.” This verb also lends itself to “evil-doing” and “malice” – such as “zed” and “zadon” (e.g. Ex. 21:14, where “a man schemes” is “yazed”).  All of this seems to be at variance with the earlier description (verse 27) of Yaacov, as an “eesh tam,” literally, “a man of integrity” (although most translations use “peaceful” here), “living in tents” (while Esav’s lifestyle and implied disposition is very different). The inconsistency in the depiction of Yaacov’s character is not surprising in the narrative of this particular Parasha, which is replete with contrasts, masquerades, and pretenses.   

Ya’acov does not waste any time. He proposes right away an exchange: broth for birthright (ref. v. 31). And while in English these words form an alliteration, in Hebrew the verb "sell” – “michra,” and "birthright" – “b'chora” sound alike. (Perhaps this association is what gave Ya'acov the idea in the first place…?) Ya'acov, however, does not provide the goods until he makes his brother swear to him that he will not renege on his “sh'vu'ah” (“oath,” connected, as we have learned in previous Parashot, to being “full and satisfied”). After the deal is struck the two depart, and until further notice both do seem to be content.

Later on, when the time comes for Esav to claim his birthright (that is the right hand blessing of the father before death), startled by his brother’s cunning, he “cried out with an exceedingly great and bitter cry: ... ‘Is not he rightly named, Ya'acov? For he has supplanted (akav) me...?’” (Gen. 27:34, 36).  The prophet Hoshe'ah (Hosea), many centuries later, traces the waywardness of the nation of Yisrael (who in this prophecy is called “Ya'acov”) to their progenitor:  “In the womb he took his brother by the heel- akav” (Hos. 12:3). In the wake of the said birthmark, Ya'acov (the man and the nation) remains true (individually and collectively) to his nature, and will do so until the transformation comes from above.

 “In the wake of,” or “as a result of,” or in short “because,” is the Biblical word “ekev “(again deriving from the root a.k.v).  In 26:4-5 of our Parasha, YHVH says to Yitzchak: “I will multiply your descendants as the stars of heaven, and will give your descendants all these lands; and by your descendants all the nations of the earth shall be blessed; because (“ekev”) Abraham obeyed Me and kept My charge, My commandments, My statutes and My laws” (italics added). Following Avraham’s implicit obedience the latter was told: “And in your seed shall all the nations of the earth be blessed, because – ekev - you have obeyed My voice ” (22:18). “Ekev” is found in Dvarim (Deuteronomy 8:20): “So you shall perish because you would not listen.” It is also in David’s self-implicating reply to the prophet Nah'tan (Nathan), who challenged him with a parable following his sin with Bat’sheva (Bathsheba): “He must make restitution for the lamb, because he did this thing and had no compassion (2^nd Sam.12:6, italics added). Thus, this little “ekev” - “because” – becomes the fulcrum on which the balance of justice hangs.

Ya'acov, too, because of (“ekev”) his actions (particularly that of deceiving his father), has to endure the consequences. By the end of the Parasha he becomes a fugitive, running for his life from his brother, and later (in the next Parasha), to be deceived by his father-in-law, Lah'van (Laban). The “heart” of the ‘proverbial’ Ya'acov is well described by Yirmiyahu, who says that it is “more deceitful (akov) than all else” (17:9, see also the previous reference, Jer. 9:4).

In a few weeks time, in Parashat Vayishlach, we shall see how Ya'acov, while on the road back from Padan Aram to Kna’an (Canaan), will plan once again to use some cunning by walking behind – which also suggests ‘following’ - his entourage that was to go ahead of him to greet Esav. At this point he will be met face to face, as he himself testifies in B’resheet (Genesis) 32:30, by YHVH Elohim. Yisrael, according to the name that will be given to him after this encounter at Penniel, will be made to turn around on his heels as it were (and become lame in the process), never to be the same again. Thus when the “crooked” (“akov”) places become “mishor” – that is “straight” (ref. Is. 40:4b) - Ya'acov will become “Yeshurun” (“yashar” - straight”), true to his name “Yisra’el,” which can also be read “yashar-el” (“El is upright”). As such, the nation is addressed by their Elohim: “But now listen, O Ya'acov, My servant; and Israel, whom I have chosen; thus says YHVH who made you, and formed you from the womb [as ‘crooked’ Ya'acov], and Who will help you: do not fear, O Ya'acov My servant; and you Yeshurun [who was ‘straightened’ by Elohim] whom I have chosen” (Is. 44:1, 2). Lastly, Ya'acov was to become one of the forefathers of Messiah, of whom it was prophesied that His heel would be “bruised” by the serpent. However, as we know, this “Seed of the woman” was destined to triumph by crushing and trampling down the serpent’s head with His heel (ref. Gen. 3:15; cf. Luke 10:19; Rom. 16:20; Heb.1:13b).

Back to our narrative:  Following closely on the heels of the oath that Esav took by his brother’s instigation (25:31-33), YHVH reminds Yitzchak of His oath to Avraham, and at the same time cautions him not to go down to Egypt, in spite of the famine in the land (ref. 26:1-5), saying: “Do not go down into Egypt. Dwell in the land which I shall tell you” (v. 2). The imperative “dwell,” “sh’chan” (sh.ch.n, shin, chaf, noon), is also “settle and abide” and it is from this root that “mishkan,” the “tabernacle” in the wilderness, derives its title. On this very issue, David makes an emphatic statement: “Trust in YHVH, and do good; you shall dwell in the land, and you shall be fed on truth” (Ps. 37:3 italics added). Continuing to address Yitzchak, in the next verse (25:3), YHVH says to him: “Dwell in this land…” (italics added), but this time the verb used is “gur,” from which is obtained the term “ger” - sojourner. Notice that above, YHVH exhorts Yitzchak to live in “the land,” whereas the second reference is to “this land.” If Yitzchak abides in the land of which YHVH tells him, he will have a secure and sure dwelling, but living in this land (‘this world’) he will only be a sojourner (cf. Heb. 11:9). If in fact a distinction is made here between “the land” and “this land,” even though dealing with the same piece of real-estate, perhaps it is Yitzchak’s choice of attitudes which this addresses.  

At this point in time Yitzchak and Rivka happen to settle in Grar (notice the alliteration of “gur” and “Grar,” ref. 26:1), and when being asked about his wife the Patriarch does not resort to truth. Like his father before him, fear for his life causes him to present his wife as his sister. But what finds Yitzchak out is his act of (literally) "laughing with his wife" (26:8), translated in English "caressing" (or some other equivalent expression). If nothing else, in this episode Yitzchak remains… at least… true to his name…

It is in this year of drought that Yitzchak, against all odds, is sowing seed. “Seed” is “zerah” (of the root z.r.a, zayin, resh, ayin, which is also shared by “arm” – “z’ro’ah”), and in Yitzchak’s case is yields "one hundredfold" (26:12). Earlier (in 26:4) YHVH spoke to Yitzchak about his progeny (“zerah”), mentioning its future increase. Is the great harvest that Yitzchak reaps here (during the famine) symbolic of the coming fulfillment of YHVH's word, under all and any condition?  

Yitzchak's wealth increases tremendously, and his neighbors, the Philistines, are jealous of him (26:14) and thus Avimelech their king demands, "Go away from us, for you are much mightier than we" (v. 16). “you are much mightier” is “atzam’ta,” from the root a.tz.m (ayin, tazdi, mem). The usage and meaning of this term will prove to be very significant during the Egyptian exile (in Sh’mot – Exodus – chapter 1 it is found in verses 7,9 and 20), and will motivate the Pharaoh to try to annihilate Yisrael. 

In our case, Yitzchak’s jealous neighbors take recourse to filling up all the wells that have been dug by Avraham's servants (ref. 26:15, 18b). In doing this they are "withholding benefits from both themselves and their cattle! But in addition to stopping up the wells, they fill them with earth so as to obliterate their existence altogether and make sure that no water would ever flow out of them again. Why did they wish the land to be desolate?[1]”  The explanation that follows, quoted from Haketav Vehakabala, points out that Yitzchak gave the wells the same names that his father had given them (as we see in v. 18). “These names, such as, YHVH Will See, YHVH is My Sign, The Well of Him that Lives and Sees Me, mark the kindness of the Lord."[2] This was done in order "to spread abroad the knowledge of the Lord and show the people that idols were valueless. Avraham thought out a wonderful device to help to bring those who were misled, under the wings of the Divine Presence. He called the well by a name that would drive home the lesson of the existence of the One True God. By this, he would arouse in them an awareness of the truth by saying, ‘Let us go and draw water from the well of the eternal God!’ The wells were a public necessity, and in this manner, the people were initiated into the knowledge of the true God. Whilst he was alive his fear was upon them [i.e. the locals], as they left the wells intact with their names, but after his death they reverted to idolatry. In order to erase from their memory the names of these wells, which recalled the very opposite of their false opinions, they stopped them up. With the disappearance of the wells, the names also disappeared…. Isaac followed in his father's footsteps and endeavored to dig out these same wells and resurrect their names in order to restore the crown of the true faith to its former glory."[3]  

The wording in 26:19, where Yitzchak's servants dig "a well of living water" (translated “running water”), confirms what we have just read regarding the wells of the Patriarchs. The locals fill up the wells, and now they are being re-named, as pointed out, in order to erase the testimony of the Elohim of Yisrael. The name of the first well is “Esek,” “contention” (v. 20). The name of the next, is “Sitna,” “hostility; accusation”  (v. 21). It is from the same root, s.t.n (sin, tet, noon), that we get the word “Satan,” the “accuser.” A closely connected word to “sitna” is “sin'ah” (s.n.a, sin, noon, alef) - “hatred.” This verb is used in Yitzchak’s query in 26:27: “Why do you hate me?” A similar word, both in sound and meaning appears toward the end of our Parasha. In 27:41 it says of Esav that he "bore a grudge against Ya'acov," which is “sotem” (s.t.m. sin, tet, mem). The progressive rate of hostility is seen very clearly by this string of sounds: “soten, to accuse; sotem, to bear a grudge, and soneh, to hate,” demonstrating accurately how each of these conditions, if unchecked, will lead to the next one.

When a third well is dug up, some distance away, “they did not quarrel over it; so he named it Rechovot, for he said, 'at last YHVH has made room for us, and we will be fruitful in the land’” (26:22). “Rechovot” is of the root r.ch.v (resh, chet, vet), meaning, "broad, wide, or making room." Thus, enlarging and broadening the subsistence space brings relief, as we see in T’hilim (Psalms) 4:1, where David cries out: "Answer me when I call, O Elohim of my righteousness, You gave room (“hirchav’ta”) to me in trouble – literally in a place of narrowness” (italics added), words with which, in his present situation, Yitzchak would certainly have concurred.

[1] Studies in Bereshit, Toldot 1, Nechama Leibowitz, trans. Aryeh Newman.  Eliner Library, Department for Torah Education and Culture in the Diaspora. Hemed Books Inc., Brooklyn, N.Y

2 ibid

3 ibid

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Hebrew Insights into Parashat Cha’yey Sarah - B'resheet (Genesis) 23-25:18

Although the name of this week’s Parasha means “Sarah’s Life,” it is actually her death and burial which the opening verses describe. At this point Avraham is looking to purchase a burial plot for his deceased wife and for his family. He has his eye set on a particular site in Kiryat Arba, opposite Mamre “which is Chevron” (23:19). In order to strike the real estate deal, Avraham seeks out Efron (Ephron), who is the owner of a cave called Machpela. “Machpela” stems from the root k.f.l (kaf, fey, lamed – the consonant sounds ch and k are often designated by the same letter, kaf or chaf), which means “double.” The name itself is not specifically explained, but it must have been given to this cave because it would have contained more than one chamber (thus making it especially suitable for burial purposes).* Efron’s name, quite appropriately, is derived from the root “ah’far” (a.f.r. ayin, fey, resh) meaning “dust of the ground.” It is the same dust that is mentioned in B’resheet (Genesis) 3:19: “For dust you are and to dust you shall return,” the famous words that were pronounced over Adam after he had succumbed to temptation. “Ah’far” is also the term YHVH uses when He makes His promises to the Patriarchs concerning the multiplicity of their seed (Gen. 13:16; 28:14). The combination of dust (in Efron’s name) and duplicity (in the name of the burial cave) points to this very promise, in spite of the themes of death and burial and?in?their?very?presence.

Avraham pays in full (23:16) for his acquisition, as did his grandson Ya’acov when he purchased a field in the town of Sh’chem (Shechem, in Gen. 33:19), and likewise David, generations later, when he bought Ornan’s (Araunah) threshing floor in Yerushalayim (2nd Sam. 24:24, upon which the Temple was later built). Not coincidentally, Chevron, Sh’cehm (where Joseph is buried), and the Temple Mount are some of the three most contested spots in the land of Israel!

The payment that Avraham made was in hard cash: 400 shekels of silver. The three consonants that form the root for “shekel,” sh.k.l (shin, kof, lamed) also form the verb “to weigh.” Thus, the price paid for the plot was made up of 400 equal units of approximately one half ounce each. All in all Avraham paid about 200 “weighted” ounces, or 12 pounds, of silver. The name “Chevron” is made up of the root ch.v.r. (chaf, vet, resh), which is shared by the following: “to tie, bind, join, unite, friend, and company.” Although in the course of its long history this town has not seen much unity and friendship (it served as David's capital during his seven-year rule over the house of Yehuda-Judah, before he united all of Israel, and is currently divided between the Muslims and the Jews), its name may point to conditions which will prevail in days?to?come.

Chapter 24 highlights Avraham’s senior servant, who “ruled over all his possessions” (v. 2). The servant is described as a “moshel” (one of the words for “ruler”). “Moshel” has the same root (m.sh.l, mem, shin, lamed) as: “proverb, parable, example, to be like, resemble and comparable.” In Tehilim (Psalms) 28:1 the writer cries: “I have become like – “nimshalti” - those who go down to the pit.” The parable in Yechez’kel (Ezekiel) 12:22 is called a “mashal.” In Shmuel Alef (1st Samuel) 10:12 Shaul (Saul) is made a public example of (as a prophet), with the use of “mashal.” The people of Israel likewise became a none-too-positive example among the nations; or an object lesson, such as described in Yirmiyah (Jeremiah) 24:9 where they are called: “a reproach and a proverb… in all places whither I shall drive them” (italics added). There are many more examples of the usage of the verb and noun emanating from m.sh.l, but how is this connected?to?the?elderly?servant?

The servant, as a representative of Avraham, carries out the duties that are delegated to him. As such, he strives to serve by approaching his assignments in the same manner as his master would have done. This is the format, if you will, for the conduct of a true Godly ruler, or leader, who takes his orders from above, endeavoring to carry them out like his Master, thus becoming a representative ‘sample,’ a “mashal” or a likeness of the One whom he follows. The Elohim of Israel said: “he who rules over (“moshel”) men, by ruling (“moshel”) in the fear of YHVH, will shine as the light of the sun in the morning….” (2^nd Sam. 23:3, 4). One such ruler was Yoseph, whose trials and tests were the purifying work of “the Word of YHVH.” Once he was “conformed” to this Word, he was appointed a “ruler" [moshel] over all of the king’s possessions” (Ps. 105:18-21). “What is man…” in the eyes of his Creator? In Tehilim (Psalms) 8:6 it says, “You have made him to rule,” being the verb “tam’shile’hu,” which may be read also as, “you have made him like…”, or, “you have made of him a proverbial example.” This, then, points to a representational form of rule, or leadership. Avraham's servant certainly displays this characteristic of conforming to his master, so much so that his master’s Elohim becomes his! Yeshua’s words attest to the fact that he too operated by this principle: “I tell you the truth, the Son can do nothing by himself; he can do only what he sees his Father doing, because whatever the Father does the Son also does” (Yochanan - John - 5:19).

Avraham’s representative is instructed to perform a mission, but is not told how to carry it out. He chooses to present a 'fleece' to "YHVH, the Elohim of my master Avraham" (24:12). The fleece and its fulfiment have to do with water, or the means of obtaining that commodity which is so precious in this part of the world. Hence we find here “well” (v. 11), “spring (or source, v.13), and trough” (v. 20). The first two are “be'er” and “ayin,” and the last one is “shoket” (from the verb “le'ha'shkot” - "to give a drink"). “Ayin” is also the word used for “eye.” Although the experts see no direct link between “spring” (or “source”) and “eye,” Yeshua refers to the latter as a type of a source when He says in Matthew 6:22: “The eye is the lamp of the body; so then if your eye is clear, your whole body will be full of light.” The root of “be'er” (“well”) is identical to the root “ba'er” (b.a.r, bet, alef, resh), which means to “expound or clarify,” as it appears in Dvarim (Deuteronomy) 1:5; 27:8, and in Chavakook (Habakkuk) 2:2 (where "make it plain" should read "clarify" or "expound"). And thus it is the episode by the well which makes the results of his mission clear to the inquiring servant, as he is "gazing at her [the girl] in silence [and wondering]… whether YHVH had made his journey successful or not" (24:21). However, he need not?wonder?for?long…

"Success" is “hatzlacha,” from the root tz.l.ch. (tzadi, lamed, chet), which also means to "prosper," and is used a number of times in this Parasha. The primary root, tz.l.ch, means to “advance, or cross" (such as in 2nd Sam. 19:17), and thus for the “coming of the Spirit” (see Judges 14:6). Whenever it is used to mean "success," the verb appears in the active causative form, rendering it: “to cause to advance." These, the verb and noun, teach us therefore that prosperity and success may be obtained only with the help of an ‘external force,’ just as is exemplified here by the servant who is completely dependent on YHVH to “cause him to advance.” The servant's awareness of this fact is also expressed by his prayer in 24:12: "O YHVH Elohim of my master Abraham, please give me success this day, and show kindness to my master Abraham." In this instance the root tz.l.ch, for "success," does not show up at all. The literal wording for "give me success" is just "to bring about" - “hakreh,” literally, “cause to happen.” “Happening, occurrence, incident” are “mikreh” in Hebrew, but Avraham’s servant, being cognizant of the fact that the Elohim of his master is in control of life’s supposed random happenstances, relies on Him to put together the ‘natural’ circumstances in such a way, so as to make clear His?choice?of?the?sought-for?bride.

The chain of the desired events that were brought about starts by the appearance of a young maiden named Rivka (Rebecca, 24:15). Her rather curious name originates from the root letters r. v/b. k. (resh, vet/bet, kof), which are also the root letters of “marbek,” that is, “stall,” itself stemming from an Aramaic word meaning "to tie down" (animals). “Marbek” is always used in connection with fatted calves (ref. 1st Sam. 28:24; Jer. 46:21; Amos 6:4; Mal. 4:2). Rivka's name points without question to the importance her family attached to their possessions. By naming her thus they were also expressing hopes regarding their livestock.

Upon her departure, Rivka's family blesses her saying "...Our sister, you will become [multiply into] thousands of ten thousands, and your seed shall possess the gate of their enemies" (Gen. 24:60). This blessing is being uttered by Rivka’s family members without being aware that a similar blessing, about the seed possessing the gate of those who hate them, was also pronounced by YHVH's angel over Avraham, upon the latter's willingness to offer up Yitzchak (Gen. 22:17). It is quite likely that Avraham’s servant was informed about this blessing. Now, hearing it again in these present circumstances, the "success" of his assignment was being confirmed?to?him?yet?again.

“Gate” is “sha'ar” in Hebrew (sh.a.r, shin, ayin, resh). Because much of the administration, justice, and business used to take place by the city gate, he who possessed the gate also had charge over the entire city (or area). "The gate of the enemy" denotes, therefore, the enemy's area of control and dominion. Earlier on in our Parasha, “gate” has been referred to in Avraham’s business transaction:  “And Ephron the Hittite answered Abraham in the ears of the sons of Heth, of all that went in at the gate of his city, saying…” “The field of Ephron was certified… to Abraham for a possession in the presence of the sons of Heth, before all that went in at the gate of his city” (23:10, 18, italics added). These transactions by the "gate" have lent that word yet other meanings: "measure," "calculate," or "recon," as we shall see in next week's Parasha (Gen. 26:12), where the term used is "one hundred times/fold/over,” and in Hebrew “she’arim” (plural for “gate”)".

In Rivka's blessing, in addition to the themes of dominion and power, mention is made of "tens of thousands," “alfei revava” (24:60).” “Revava” is tens of thousand whereas one “thousand” is “elef.”  “Elef” (a.l.f., alef, lamed, fey), with a slight modification, may become the name of the first letter of the Hebrew alphabet, “alef,” lending it a place of prominance, and by implication pointing also to great numerical value. “Aluf” is "chief," but at times also means “a companion.” A large group, "companions" proverbially, make up the number one thousand. “R'vava” is one of the words stemming from the very common root of r.v/b. (resh, vet/bet) meaning "much, great and chief." In the next Parasha we will meet "the greater (who will serve the younger)" which will be designated?by?“rav”?(Gen.?25:23).

The Parasha ends in the same way it had begun: burials are the order of the day. First Avraham dies…"in a ripe old age, an old man satisfied…” (25:8). "Ripe" or “full” here is “saveh'ah,” which is also "satisfied", (of the root s.v.a, or sh.v.a), a word we examined last week when we looked at the figure “seven” and “oath.” Avraham, too, is buried in the Cave of Machpela (v. 9). Finally, the last verses of the Parasha deal with the death of Yishma'el (v. 17), whose burial place is not mentioned.

Multiplicity in various forms, leadership, prosperity, dominion and greatness are some of the terms we encountered in this Parasha, whose main narrative is "sandwiched" in between deaths and burials. These deaths, however, seem to magnify all the more the blessings granted to the progeny left behind, accentuating the abundance of life for which it (the progeny) are destined.

*Archaeological evidence confirms this.