In our Torah portion (i.e., Vayetzei) we read: “Then Jacob awoke from his sleep and said, akhen yesh Adonai ba’makom ha’zeh, ve’anokhi lo yadati: ‘Surely the LORD is in this place, but I did not know it'” (Gen. 28:16). Jacob had been asleep but was jarred awake. He found himself in awe, sensing the presence of the gateway to heaven. The sages note the grammar here is emphatic, suggesting that Jacob said: “Surely the LORD is in this place — but am I (וְאָנכִי)? I do not know! (לא יָדָעְתִּי). Jacob had awakened from his dream to realize that he had been dreaming his life away, living in a fantasy world. God is present in this place – but am I? Have I awakened to be present before God?
Category: Torah Study
Selected verses from the Torah for Hebrew study
Jacob’s Great Dream…
In our Torah portion this week (parashat Vayetzei), we read that when Jacob fled from his home in Canaan, he “came upon a certain place and stayed there that night” (Gen. 28:11). The Hebrew text, however, indicates that Jacob did not just happen upon a random place, but rather that “he came to the place” — vayifga ba’makom (וַיִּפְגַּע בַּמָּקוֹם). The sages therefore wondered why the Torah states ba’makom, “the place,” rather than b’makom, “a place”? Moreover, the verb translated “he came” is yifga (from paga’: פָּגַע), which means to encounter or to meet, suggesting that Jacob’s stop was a divine appointment.
Our Duty to Truth…
Like most things that are important for our spiritual lives, this bears repeating: Those who follow Messiah the Yeshua are responsible to love and walk in truth and to abhor and reject what is false (1 John 4:6). This implies that we have a moral and spiritual duty to think clearly and not to abuse our minds (Phil. 4:8; Rom. 12:2). The LORD our God will help us to do this, as Yeshua said: “I will ask the Father, and he will give you a Helper (παράκλητος, someone “called to one’s side”), to be with you forever, even the Spirit of Truth (i.e., ruach ha’emet: רוּחַ הָאֱמֶת), whom the world cannot receive, because it neither sees him nor knows him” (John 14:16-17). The Spirit of Truth helps us “discern what is the will of God, what is good, acceptable, and perfect” (Rom. 12:2) and empowers us to take “every thought captive” to the reality of the Divine Presence (2 Cor. 10:4-5). Truth is connected to memory – both in our personal histories as well as the history of God’s redemptive actions performed on our behalf. Truth is described as “a-letheia” (ἀλήθεια), literally meaning “not forgetfulness…” Hence we are constantly commanded to remember what God has done for us and to “diligently repeat” (ושׁננתם) the truth to our children (Deut. 6:4-9). Similarly, the Spirit of Truth brings to remembrance the words of Yeshua to our hearts (John 14:26).
Seeing what we want to see…
We often see what we want to see… From our Torah portion this week (i.e., parashat Toldot) we read: “And Jacob was simmering stew when Esau came in from the field, famished” (Gen. 25:29). The Midrash Rabbah comments that Esau saw the stew and asked why it was being cooked. He was told that it was a traditional mourner’s meal because his grandfather Abraham had just died. Upon hearing this, Esau quickly became offended that one so righteous as Abraham had died and exclaimed: “If that’s the case, there is no reward for one’s good deeds, and no repair from death…” In this way Esau’s offence over sorrow and suffering moved him to reject reality as being inherently unjust, and by this logic he justified his godless lifestyle… Because bitterness took root within his heart, Esau despised his birthright and spurned the very significance of his life (Heb. 12:15-16).
The Prerogatives of God…
The Haftarah for parashat Toldot begins: “I have loved you,” says the LORD. But you say, “How have you loved us?” “Is not Esau Jacob’s brother?” declares the LORD. “Yet I have loved Jacob but Esau I have hated. I have laid waste his hill country and left his heritage to jackals of the desert” (Mal. 1:1-3; cp. Rom. 9:9-13). Some people may find God’s sovereign choice objectionable, though we know there is no unrighteousness in God’s decrees and ways (Deut. 32:4; Psalm 18:30; James 1:17, etc.). Therefore Yeshua told his followers, “You did not choose me, but I chose you and appointed you to go forth and bear fruit…” (John 15:16). Religious pride recoils at these words, thinking, “I don’t want to be chosen by God; I want to be in control; I want to choose God first.” The ego seeks some reason for revelation, some merit that commends the self to God. It’s hidden assumption is, “thank you, God, that I am not like other men” (Luke 18:11). The choice of God is scandalous because it is based on God’s love, not our own (1 John 4:19). We were spiritually reborn, not as the result of anything in the realm of nature, nor even through our personal decision, but solely on account of God’s sovereign prerogative (John 1:13). This is the message of the choice of Jacob over Esau in our Torah portion this week. Regarding this the New Testament comments: “Though they (i.e., Jacob and Esau) were not yet born and had done nothing either good or bad — in order that God’s purpose of election might stand (ἵνα ἡ κατ᾽ ἐκλογὴν πρόθεσις τοῦ θεοῦ μένῃ), not because of works but because of the One who calls, Rebekah was told, “the older will serve the younger” (Rom. 9:11-12). The carnal ego is quick to look for reasons that God chooses people, looking for merit or considering their worldly potential, though it is idolatrous to elevate the self this way. “Not by might nor by power, but by my spirit, says the LORD of Hosts” (Zech. 4:6). We don’t seek to please God so that we can be chosen; we are chosen so that we can seek to please him… God’s grace and love for us is always the starting point: “Lord, teach us to pray,” that is, choose words for us, the groaning of your Spirit, in accordance with your perfect will…
Two Blessings for Jacob…
When we think of Jacob as a young man, we tend to recall the dramatic episode when he surreptitiously disguised himself as Esau to “steal” the blessing from his father Isaac. As we study our Torah reading, however, we learn that Jacob actually received two blessings from his father. The first blessing — given to a disguised Jacob — focused on material blessings: the “dew of heaven,” the “fatness of the earth,” “plenty of grain and wine,” political power and hegemony (Gen. 27:28-29), whereas the second blessing — given to an undisguised Jacob — focused on his role as God’s chosen patriarch of Israel (Gen. 28:3-4). The difference between these blessings turned on Isaac’s restored vision. His first blessing was tailored to the character of Esau as his “natural choice,” whereas his second blessing looked beyond mere appearances to behold the vision that was originally given to his father Abraham:
“May God Almighty bless you, and make you fruitful,
and multiply you so you become an assembly of peoples.
And may He grant the blessing of Abraham
to you and your offspring.”
(Gen. 28:3-4)
Bartering with Vanity…
From our Torah portion (i.e., parashat Toldot) we read: “And Esau said to Jacob, ‘Let me eat some of that red stew, for I am exhausted!’ Therefore his name was called Edom (אֱדוֹם).” The Hebrew text more forcefully reports Esau’s words: ‘Let me gulp down (הַלְעִיטֵנִי) some of that “red-red stuff” (הָאָדם הָאָדם), picturing how eagerly he bartered away the blessing of heaven for a momentary and fleeting pleasure… The Maharal of Prague said that when Esau called the stew that “red-red stuff,” he was acting like an unthinking brute that relates to things without restraint, in the immediacy of the moment, and without regard to their “form,” that is, their higher purposes or end…
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“See to it that no one fails to obtain the grace of God; that no “root of bitterness” springs up and causes trouble, and by it many become defiled; and that no one is sexually immoral or profane (i.e., βέβηλος, worldly, ungodly) like Esau, who sold his birthright for a single meal” (Heb. 12:15-16). Surely this is the deeper meaning of “profanity” – to deny reality, to live in willful ignorance, and to miss the glory of God’s presence.
Rebekah’s Surrender…
When the twins fought within her womb, Rebekah asked, lamah zeh anochi (“Why do I exist?”), and then the LORD gave her the prophecy: ve’rav ya’avod tza’ir – “the older (or “stronger) shall serve the younger” (see Gen. 25:23). God had chosen one of her two children to become the heir of the covenantal promise, and she therefore may have thought it was her purpose or mission in life to help make that happen… However, Rebekah’s elaborate scheme to trick her husband by exchanging the twins for the blessing was doomed from the outset, since God needed to open the blind eyes of Isaac to truly bless Jacob as the family heir (Gen. 28:1-4). Rebekah’s mistake was that she thought it was her job to intervene, or to “help God” by resorting to human intervention – somewhat like her mother-in-law Sarah earlier had sought to “help God” by giving Hagar as a surrogate wife to Abraham to produce the heir. It is a difficult thing to let go and to trust that the Lord will take care of everything. Lamah zeh anochi – Why do I exist, except to bear witness to God’s providential plan and to trust in God’s power to work all things together for good?
Such a plaintive question, lamah zeh anochi – “Why do I exist?” When she was young, Rebekah seemed strong, secure, and courageous. For example, after meeting Eliezer she unhesitatingly declared her willingness to leave all that she knew to go to a strange land and to marry an unknown man — all for the promise of an unseen good. Nevertheless Rebekah was tested. First, she (like Sarah) was barren and for 20 years ached for a child with Isaac. Second, her pregnancy was difficult and the Lord foretold her that though she would have twins, there would be an ongoing conflict between them that would trouble their lives. Third, after bearing the children, Rebekah’s turmoil continued: her husband discounted her faith; her sons pathetically competed for the approval of their father; and she was torn to choose to stand with Jacob even if that jeopardized her relationship with both Esau and Isaac. And later, after the scheme to exchange Jacob for Esau was exposed, her worst fear was realized: she indeed lost both of her sons (Esau because of her betrayal, and Jacob after he fled to Mesopotamia). Struggle after struggle: lamah zeh anochi? Why is this happening to me? Why did I deserve such a fate? Why, but to partake of the truth – to suffer for the sake of the deliverance of God’s ultimate blessing for the world. Like Rebekah, we have an important part to play, though assuredly we will be tested and experience challenges along the way. Lameh zeh anochi? To learn to trust God for all that happens in life…
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Note: This post is related to this week’s Torah reading, parashat Toldot.
The Oath of Blessing…
In our Torah portion this week (Toldot) we learn that the great oath of blessing that God gave to Abraham was extended (exclusively) to his beloved son Isaac (Gen 26:3-4; Rom. 9:7). Recall that it was only after the Akedah (the sacrifice of Isaac) that the LORD God swore the oath (שְׁבוּעָה) that through Abraham would all the families of the earth be blessed: “By myself I have sworn, declares the LORD, because you have done this and have not withheld your son, your only son (ben yachid), I will surely bless you… and in your offspring shall all the nations of the earth be blessed, because you have obeyed my voice” (Gen. 22:16-18; cp. Gal. 3:9,16). The phrase, “by myself have I sworn” is the most solemn oath God could make and must be regarded as an inviolable vow (Heb. 6:13-18). It is nothing short of astounding to realize that the very existence of Israel and the Jewish people – and therefore the advent of the Messiah himself – derives from the Abraham’s willingness to sacrifice his “only begotten son,” an act of faith that constituted the revelation of “deeper Torah” later enshrined in the laws of sacrifice given at Sinai.
Keep the Flame Burning…
Keep the flame within your heart burning, friend… A sage once told a person struggling with his faith: “It is written that all creation was brought into being because of people like you. God saw there would be people who would cling to our holy faith, suffering greatly because confusion and doubt would plague them. God perceived that such would overcome these doubts and troubles of heart and remain strong in their belief. It was because of this that God brought forth all creation.” Indeed, it was because of this that Yeshua our LORD suffered and died for you… Amen. Therefore never yield to despair, since that leads to further darkness and fear. Press on and keep fighting the “good fight” of faith (1 Tim. 6:12). Remember that you infinitely matter to heaven; your life has great value; you are significant and you are truly loved by our Heavenly Father. There is a “future and a hope” for you; there is “a white stone, and on that stone will be written a new name that no one can understand except the one who receives it” (Rev. 2:17). May “the trial of your faith, being much more precious than of gold that perishes, though it be tested with fire, be found to result in praise and glory and honor at the revelation to come” (1 Pet. 1:7).