“Los vicios que lanzó en contra de otros, se ríen de nosotros dentro de nosotros mismos.” -Thomas Edward Brown
Jacobo trabaja para su suegro codicioso y engañoso, Lavan, durante veinte años. Jacobo es el trabajador perfecto. Él cuida el ganado de Labán con increíble atención y responsabilidad. Lavan se convierte en un hombre poderoso, rico debido a la ardua labor de Jacobo. Jacobo tiene un historial impecable. Ninguno de los animales fueron heridos, atacados o robados durante los largos años de servicio de Jacobo. Fue un insólito logro de la diligencia, el sacrificio y la productividad. Él no falto ningun día por enfermedad o vacaciones y trabajaba el turno de la noche también. No está claro cuando dormía. Jacobo fue probablemente el empleado del siglo.
Por tanto, es muy sorprendente que cuando Jacobo y su familia, bajo las órdenes de Dios, escapan de Lavan, Lavan los persigue y acusa a Jacobo de nada menos que un robo.
¿Cómo puede Lavan sospechar de su empleado estrella, el hombre que construyó su imperio, del hurto? El Netziv (Rabí Naftali Zvi Yehuda Berlín, 1816-1893) en Génesis
31:41 se explica que Lavan exhibe un rasgo común de la humanidad. Lavan acusa a una persona completamente inocente de un rasgo que él mismo posee. El Netziv afirma que es normal que las personas que poseen una cierta característica de asumir que otras personas tienen de lo mismo. Un ladrón asume que los demás son ladrones también.
Por lo tanto, cuando una persona acusa a otra persona de alguna falla, no necesitamos ir muy lejos en cuanto o porqué el acusador estaría familiarizado con tales defectos.
Que seamos cuidadosos de lo que acusamos. Puede revelar más de lo que sería deseable.
Shabat Shalom,
Ben-Tzion Spitz
dedicación
Para el Rabino Israel Meir Kagan (1838-1933) también conocido como el Jafetz Jaim, por su innovador libro del mismo nombre sobre las leyes judías de cuidar lo que decimos
“The vices we scoff at in others, laugh at us within ourselves.” -Thomas Edward Brown
Jacob works for his greedy, deceptive father-in-law, Lavan, for twenty years. Jacob is the perfect worker. He cares for and guards Lavan’s livestock with incredible attention and responsibility. Lavan becomes a wealthy, powerful man due to Jacob’s hard work. Jacob has a spotless record. Not one of the animals are hurt, attacked or stolen during Jacob’s long years of service. It was an unheard of achievement of diligence, self-sacrifice and productivity. He didn’t take any sick days or vacation and he worked the night shift as well. It’s not clear when he slept. Jacob was probably the employee of the century.
It is therefore highly surprising that when Jacob and family, under God’s orders, escape from Lavan, Lavan chases them and accuses Jacob of no less than robbery.
How can Lavan suspect his star employee, the man who built his empire, of petty theft? The Netziv on Genesis 31:41 explains that Lavan is exhibiting a common human trait. Lavan is accusing a completely blameless person of a trait that he himself possesses. The Netziv states that it is normal for people who possess a certain characteristic to assume other people have the same one. A thief will assume that others are thieves as well.
Therefore, when one person accuses or degrades someone else of some failing, we don’t need to look too far as to why the accuser would be familiar with such failings.
May we be careful of who we accuse and what we accuse them of. It may reveal more than what would be desirable.
Shabbat Shalom,
Ben-Tzion
Dedication
To the Rabbi Yisrael Meir Kagan (1838-1933) also known as the Chofetz Chaim, for his groundbreaking book of the same name on the Jewish laws of watching what we say.
“The mother’s heart is the child’s schoolroom.” -Henry Ward Beecher
I recall, when we were expecting our first child, there was a popular trend of playing classical music for the embryo. The belief was that it somehow affected the unborn child, helped with its development and would make it smarter. My wife ignored the fad and listened to music she liked, which may explain why all of our children are such good dancers.
When our Patriarch Jacob wanted to affect the coloring of the livestock under his care, in order to increase the payout that his father-in-law/employer Laban was supposed to give him, Jacob strategically placed white sticks at the watering hole for the fertile animals to see.
Ibn Ezra (on Genesis 30:39) explains that what a mother sees during her pregnancy will have an affect on what the child will look like. Hence, by Jacob placing the white sticks in front of the animals, he was able to have an impact on how the new livestock turned out.
May we always gaze upon good, beautiful and healthy sights, which will hopefully have a positive affect on us and our children.
Shabbat Shalom and Happy Thanksgiving,
Ben-Tzion
Dedication
To the Iron Dome defense system. The sight of it knocking Hamas missiles out of the sky was beautiful to behold.
“The ultimate function of prophecy is not to tell the future, but to make it.”
– Joel A. Barker
Jews are notorious for significant accomplishments across a breadth of fields and disciplines. There have been multiple theories as to the outsized proportion of Jewish Noble Prize winners and other intellectual, medical, technological, political, artistic and economic achievements.
Some have explained it is the extreme Jewish value of education (the only culture to have close to 100% literacy throughout history). Others like to refer to the unique Talmudic system of thinking and analysis (now being emulated in some ways in the Far East). I have my own theory: Prophecy. And the Ohr Hachayim backs me up.
I don’t mean prophecy in the narrow sense of God speaking to an emissary or carrying God’s message or predicting the future. I mean something more subtle.
On his journey out of Canaan, the Patriarch Jacob has a now-famous dream. He dreams of a ladder, with its legs on the earth reaching to the heavens. He sees angelic beings ascending and descending these supernatural steps. The Ohr Hachayim (Genesis 28:14) explains that the vision of the ladder was an extremely powerful symbol – a symbol with deep meaning to Jacob’s descendents.
The heavenly ladder symbolizes our connection to God. It symbolizes our ability to connect with Him. To reach him, one rung at a time; though we may be firmly rooted on earth, with can still grasp the divine. The Ohr Hachayim makes another statement. He says the ladder is a sign to all Jacob’s descendants that they too can reach Prophecy. They can hear God whispering to them. They can feel that divine insight in their stomachs that drives them to excel. They can listen to the supernatural instincts that lead them to accomplishments beyond expectations. That is the prophetic instinct I’m talking about.
May we listen to God’s whispers – we may need some quiet to do so.
Shabbat Shalom,
Bentzi
Dedication
To Mark Twain. I can’t help thinking about his essay on Jews when I wave the flag of tribal pride. I’ve included it below. It’s always nice to review.
Mark Twain on the Jews
If the statistics are right, the Jews constitute but one quarter of one percent of the human race. It suggests a nebulous puff of star dust lost in the blaze of the Milky Way. Properly, the Jew ought hardly to be heard of, but he is heard of, has always been heard of. He is as prominent on the planet as any other people, and his importance is extravagantly out of proportion to the smallness of his bulk.
His contributions to the world’s list of great names in literature, science, art, music, finance, medicine and abstruse learning are also very out of proportion to the weakness of his numbers. He has made a marvelous fight in this world in all ages; and has done it with his hands tied behind him. He could be vain of himself and be excused for it. The Egyptians, the Babylonians and the Persians rose, filled the planet with sound and splendor, then faded to dream-stuff and passed away; the Greeks and Romans followed and made a vast noise, and they were gone; other people have sprung up and held their torch high for a time but it burned out, and they sit in twilight now, and have vanished.
The Jew saw them all, survived them all, and is now what he always was, exhibiting no decadence, no infirmaties, of age, no weakening of his parts, no slowing of his energies, no dulling of his alert but aggressive mind. All things are mortal but the Jews; all other forces pass, but he remains. What is the secret of his immortality?
Our Patriarch Jacob becomes a wealthy man. He departs his uncle/father-in-law Laban after twenty years of work, laden with massive wealth. What is curious about his wealth is his view of it, or at least the Kli Yakar’s interpretation of Jacob’s philosophy of wealth.
Twenty years earlier, as Jacob sets out from his father’s house on his journey to Haran, Jacob prays to God. He prays for a safe return home. In the material department he asks for only two things: “bread to eat and clothing to wear”. A fairly minimalist request from a future tycoon.
The Kli Yakar (Genesis 28:20) explains that Jacob’s request for sustenance was also part of his request to return home safely and uncorrupted. It’s obvious that bread is eaten and clothing is worn. Why did Jacob need to add those verbs?
The answer is that Jacob only wanted enough bread to eat and no more. Just clothing to wear and nothing extraneous. The Kli Yakar quotes from Proverbs (30:8):
Give me neither poverty nor riches; feed me with mine allotted bread.
He claims that wealth has the potential to both corrupt and cause conflict. It can corrupt its owner from following a straight path, a path of service of God. The wealthy are always at risk of servicing their Wealth. It can also cause conflict with those that want to get their hands on the wealth.
Therefore Jacob pleads that if God will merely give him his basic necessities to support himself and his family then “I shall return in peace to my father’s home.”
May our basic needs always be covered, and may wealth we are granted be harnessed for God.
Shabbat Shalom,
Bentzi
Dedication
To the generous philanthropists who wield their wealth for worthy causes.
Biblical Fiction (inspiration from Genesis Chapter 31)
Rachel’s Gambit
By Ben-Tzion Spitz
painting by Raphael
Rachel put her shearing knife in her belt. She ran her fingers through the thick wool of the sheep as she stood listening to Jacob amongst his flock. She loved the rich scent of the docile animals.
“It’s agreed then,” Jacob told Rachel and her sister Leah. Leah, co-wife, partner, ally and sister all rolled into one. Now that Rachel had given birth to Joseph, the old rivalries and jealousies ebbed.
“We’re leaving in the morning,” Jacob continued. “Please pack your belongings and prepare the children. I don’t know that we shall ever return to your father’s house again.”
The three of them glanced across the Aramean plains and looked at Lavan’s compound in the distance. Rachel remembered before Jacob’s arrival it had been a simple mud-brick house. Now, twenty years later, it had grown into a stone mansion, with a series of smaller mud-brick houses and large stables. It’s all Jacob’s work, Rachel thought. And father would steal it all over again.
Rachel and Leah walked back to the compound silently with the setting sun. Rachel knew that Leah’s dislike for their father mirrored her own. They were little more than slaves to him. And so was Jacob. Strong, honest, hard-working Jacob had built their father’s wealth, but was still treated little better than a beast of burden. It was within the rules of their people. As long as Lavan was the master, he owned them. Running away would not make them free. She knew Lavan would chase them. He would bring his Idols in hand and demand they all return to him as per the Law.
The Idols, those hated Idols. She wondered if Lavan controlled the Idols or if perhaps it was the other way around. She needed to get her hands on those Idols. She needed to remove the Idols from Lavan’s control and thereby sever the eternal bondage. Joseph must grow up free.
The sun sank below the horizon, with a full moon taking its place in the sky. As Rachel and Leah reached the compound they nodded to each other and separated to their private quarters. Rachel walked past her own door and continued to Lavan’s private Temple. Lavan is several days away, she thought. He would not have taken his Idols to the shearing of his distant flock. They must be here in his Temple.
Rachel walked to the back of the compound where the Temple stood. She blessed the full moon for lighting her path in the dark night. A wild black cat screeched suddenly. Rachel jumped back in fright.
“Damned cat,” she murmured, shaking. “You scared me to death.”
Rachel approached the Temple. It was a circular earthen structure, capped with a simple dome. The Temple’s diameter was the length of two men as was its height. Rachel remembered Lavan lovingly building the structure himself, casting spells and protections for his Idols. The Temple’s door was on the eastern side, to face the rising sun, with open windows at the three other points of the compass.
Rachel walked gingerly to one of the windows and peered inside. One lone long candle burned brightly in a brazier hanging from the ceiling. On a stone pedestal in the center of the Temple Rachel could see the Idols. Both of them were on the pedestal. They were less than an arm’s length in height. There was a golden statuette of a man, carved in exquisite detail, next to a matching silver one. If one looked at them long enough, one might think they were alive. That is not what troubled Rachel. It was the mastery they represented.
The holder of the Idols was the holder of their fortunes. It gave the right to land, to slaves and to flocks. The Idols were passed down from father to son. A freed Aramean man needed to receive his own Idol from his master. Lavan would never release Jacob, nor would her righteous Jacob agree to accept an Idol for his release. By Aramean law, Jacob and his descendents would forever be slaves. Jacob did not care and would simply leave. But Rachel would not accept this. She did not want this doom hanging over her Joseph.
At the floor of the Temple a black sinuous form slithered around the pedestal. It had the thickness of a tree truck, and at some points Rachel was able to see through its body to the dirt floor underneath. A demon, she thought in alarm. That is how he is protecting it. How can I get through it?
Rachel found the head of the slithering form. Two bright red eyes shone from its face. It had neither nose nor ears. Just deep set eyes and a wide mouth that took up half its head. It reminded her of a giant eel, except that she could see long arms and legs at rest on the side of its body. The form shifted in and out of solidity proving its demonic source.
How can I trick the demon? Rachel wondered. Catch it? Distract it? What did she know about demons? Her father had never taught her the magics, but he often liked to brag about how he captured them or controlled them. Blood. Yes. They liked blood. They were addicted to blood. They would follow the scent of fresh blood and feast on it. In gratitude they would obey your wishes.
Rachel retreated quietly from the Temple and scanned the ground carefully. Then she spotted it. The cat sat against one of the buildings licking its paws. With a speed born of desperation Rachel pounced on the cat, with both arms outstretched. The cat eluded her right hand, but she caught the cat by the neck with her left. The cat screeched and scratched at Rachel’s arm. Rachel smashed the cat’s head into the ground, drew out her shearing knife and sliced the cat’s neck. The blood flowed rapidly on the ground.
Rachel ran back to the Temple and stood behind the structure. A moment later the door to the Temple opened and the black demon slithered out. Rachel ran into the Temple. She stopped at the entrance, looking for further traps or defenses. She noticed a heavy layer of dust around the central pedestal. She took one light step forward and felt a burning sensation through her leather sandals. She pulled her foot back and looked closely at the floor. She saw the outline of footprints in the dust. She placed her foot on the footprint and felt no pain. She stepped on successive footprints and made it to the pedestal unharmed.
The golden Idol stared at her. It was beautiful. She had rarely seen a man-made object of such fine workmanship. Rachel grabbed the idol, only to cry in pain as the Idol seared the fingers of her right hand. She ripped the bottom of her skirt and wrapped the woolen fabric around the both idols. She grabbed the wrapped idols with her left hand and backed away from the pedestal, careful to tread on the footprints again. She reached the doorway and breathed a sigh of relief.
As she turned and walked away a dark hand clutched her ankle and pulled her back to the Temple doorway. Rachel held on to the frame of the door, the Idols still wrapped and clutched in her left hand.
“You have deceived me, daughter of Lavan,” the Demon hissed from the ground.
“I fed you blood, Demon. Release me. That is my request.”
“You think us dumb, human? We are merely constrained. The blood drew me, but it is not enough to subjugate me. My task was to protect the Idols and I have failed. Though a thief, you are now the master of the Idols. But you will not leave unscathed.”
“Then obey me, Demon. I am the master now. Release me and return to your circular vigil.”
“I shall release you, but you have shamed me. For that you shall pay. No human may shame a demon and live long to tell about it. I place a death curse upon you.”
“I fed you blood, I am the master of the Idols now, I am the daughter of your former master. How dare you curse me? Stop this nonsense right now and let me go.”
“I shall let you go young Rachel. I shall even grant you a dying wish. Name your wish and I shall make sure it is granted before you die.”
“I do not accept your curse, demon. Though if I could make one last wish before I die, it would be for another son.”
“So it shall be. Now stand as I sing your doom.”
The demon, still holding Rachel’s ankle, curled his long body into a ball and looked at Rachel with his bright red eyes. He sang in a deep rumble.
“O, deceiver of the deceiver,
You have bested the son of Betuel.
Beautiful, youngest, Rachel,
The queen of he who shall be Yisrael.
Mother of warriors and kings,
Name forever revered.
Wealth and honor for your progeny,
Strife and battle with your sister’s kin.
One more shall you see, child of sorrow,
Son of your right hand, son of strength.
Joseph shall rule an empire,
And hasten the exile.
You shall stand guard over your sons
On their long return home.
Not to see them in this world,
A power amongst the righteous.”
The demon released Rachel’s ankle.
Rachel walked back to her quarters, trembling. I did it, she thought. I have the Idols. Joseph shall be free. Jacob and even Leah’s children will be free. We must leave at first light before Lavan finds out.
But what about the death curse, she wondered.
Rachel smiled. If the dying wish comes true, I will be satisfied.
* * * * * *
Biblical Sources:
Genesis Chapter 31
4 And Jacob sent and called Rachel and Leah to the field unto his flock, 5 and said unto them: ‘I see your father’s countenance, that it is not toward me as beforetime; but the God of my father hath been with me. 6 And ye know that with all my power I have served your father. 7 And your father hath mocked me, and changed my wages ten times; but God suffered him not to hurt me.
9 Thus God hath taken away the cattle of your father, and given them to me.
11 And the angel of God said unto me in the dream: Jacob; and I said: Here am I. 12 And he said: Lift up now thine eyes, and see, all the he-goats which leap upon the flock are streaked, speckled, and grizzled; for I have seen all that Laban doeth unto thee. 13 I am the God of Beth-el, where thou didst anoint a pillar, where thou didst vow a vow unto Me. Now arise, get thee out from this land, and return unto the land of thy nativity.’ 14 And Rachel and Leah answered and said unto him: ‘Is there yet any portion or inheritance for us in our father’s house? 15 Are we not accounted by him strangers? for he hath sold us, and hath also quite devoured our price. 16 For all the riches which God hath taken away from our father, that is ours and our children’s. Now then, whatsoever God hath said unto thee, do.’ 17 Then Jacob rose up, and set his sons and his wives upon the camels; 18 and he carried away all his cattle, and all his substance which he had gathered, the cattle of his getting, which he had gathered in Paddan-aram, to go to Isaac his father unto the land of Canaan. 19 Now Laban was gone to shear his sheep. And Rachel stole the teraphim that were her father’s.
Notes:
Role of idols based on lecture at Machon Herzog that explained importance and prominence of master idols in Aramean culture and law, and therefore motivation of Rachel to steal them and that of Lavan to chase Jacob for them.
Demonology based on Sforno and various Talmudic accounts.
Lavan’s magical powers based on his being identified with Bilaam the sorcerer.
“Be wary of Nerun,” Lavan called after Rachel “He may try to use his larger flock to crowd you away from the well.”
Rachel duly noted the warning as she herded her father’s small flock of sheep towards the local well.
Rachel hummed a merry tune to herself as she slowly moved the sheep along.
“Shaggy!” Rachel commanded with an authoritative voice while waving her staff, “Stay in line!”
A particularly hairy sheep immediately turned back into the formation of the flock.
From the distance Rachel could already spot three different flocks of sheep congregating around the stone-capped well.
That larger flock is obviously Nerun’s. Rachel thought to herself. I will be on guard. That speckled flock must be Shanar’s; and those beautifully combed animals can only be those of kindly Zoab.
Rachel was then surprised to see not three, but four men by the side of the well. Even from a distance Rachel recognized the outline and posture of Nerun and Zoab sitting and playing a game of shesh-besh. Shanar was sitting next to them conversing with a stranger. Shanar gestured towards Rachel and the stranger looked at her from the distance.
Who is that stranger? I do not recognize him at all. And that red hair!? I thought only our family had red hair? He must be a descendent of Terach as well. Only Terach’s descendents are noted for their red hair.
Shanar and the stranger then both started pointing at the massive stone covering the well.
Who can he be? Think girl, think! He must be of the descendents of either Lot or Abraham. The children of Lot are reputed as being fairly insular so I can not imagine they would venture north of their territories. And it cannot be from the children of Ishmael. They all have much darker complexions. It must be one of Isaac and Rebecca’s twins! It is clearly not the hairy brigand, Esau. It is Jacob!
Rachel started to flush with excitement. Jacob, my cousin, had been mentioned as a potential match for me. But the distances had made the thought impractical. And now he is here! Rachel looked herself over quickly, smoothed out her dress and combed back her hair with her hands. She knew that men were attracted to her, but she still wanted to look as best as she could. She continued towards the well, striding confidently with a bounce in her step, whistling a merry tune, radiating joy and beauty.
There was a small hill that obstructed her view of the well for a moment. And then, she was there facing him. Jacob looked into her eyes.
Their eyes connected like a shock of lightning that took Rachel’s breath away. She could not believe that a mere look could have such an effect on her. She wanted to lose herself in those eyes. But then something in those deep eyes changed. And to Rachel’s great surprise instead of stepping closer, Jacob moved towards the well.
What is he doing?
Jacob quickly inspected the massive well-stone. He found sturdy handholds and planted his feet firmly in the ground.
He means to move the well-stone himself. He must be mad! It would take at least six grown men to move it. This is why the shepherds need to wait for everyone to come.
At first the stone did not move. By now Nerun, Shanar and Zoab were on their feet laughing at the foolish stranger. But then it moved. It moved ever so slowly. Jacob, with muscles bulging, gathered momentum and pushed the stone off the well.
Incredible!
Then as if Jacob had annulled the laws of nature, the well water rose towards Jacob.
He is truly a grandson of Abraham. He is mighty and God is with him.
Jacob took a nearby bucket, scooped water from the well and started to give water to Rachel’s sheep.
Rachel had time to get over the initial excitement and look at Jacob more closely.
Why is he all alone? Why did he not come with gold laden camels as when his father sent for my aunt? Look at his clothing! He is in rags. He is impoverished. Is that why he is acting so strangely? Is he trying to show his worth as a shepherd?
Jacob went back and forth wordlessly from the well to the sheep, making sure to water every last one of them.
I do not care if he is a pauper. If he will have me, I will be his. I will not leave him for as long as I live. I shall do whatever I can to marry this man!
As if in response to her thoughts Jacob finished watering the sheep. He turned towards Rachel and without a single word gave Rachel a kiss. It was a kiss on the cheek the like that cousins often give to each other. But this kiss was filled with such tenderness, such love and such longing that Rachel thought her heart would burst.
Oh my God. Jacob! What are you thinking? What will the other shepherds think? I know I love him, but he has not even introduced himself to me!
And then Jacob began to weep. It was as if he had read her mind or seen some tragic future. He was embarrassed. He was destitute. He was confused. He was lonely.
Do not worry, my love. Rachel thought to him looking back in his eyes. You are safe now. We shall be together for as long as God allows.
And then Jacob introduced himself to her.
* * * * * *
Sources:
“So Jacob lifted his feet, and went toward the land of the easterners. He looked, and behold – a well in the field. And behold, three flocks of sheep lay there beside it, for from that well they would water the flocks, and the stone over the mouth of the well was large. When all the flocks would be assembled there they would roll the stone from the mouth of the well and water the sheep; then they would put back the stone over the mouth of the well, in its place.
Jacob said to them, “My brothers, where are you from?”
And they said, “We are from Haran,”
He said to them, “Do you know Laban the son of Nahor?”
And they said, “We know.”
Then he said to them, “Is it well with him?”
They answered, “It is well’ and see – his daughter Rachel is coming with the flock.”
He said, “Look, the day is still long’ it is not yet time to bring the livestock in; water the flock and go on grazing.”
But they said, “We will be unable to, until all the flocks will have been gathered and they will roll the stone off the mouth of the well; we will then water the flock.”
While he was still speaking with them, Rachel had arrived with her father’s flock, for she was a shepherdess. And it was, when Jacob saw Rachel, daughter of Laban his mother’s brother, and the flock of Laban his mother’s brother, Jacob came forward and rolled the stone off the mouth of the well and watered the sheep of Laban his mother’s brother.
Then Jacob kissed Rachel; and he raised his voice and wept.
Jacob told Rachel that he was her father’s relative, and that he was Rebecca’s son; the she ran and told her father.”
Genesis 29:1-12
A plague of God struck Laban’s sheep, leaving only a few alive. He discharged his shepherd and entrusted the remnants of his flock to his daughter Rachel. Targum Yonatan, Bereshit Rabbah 29:9
Rachel was known for her beauty. Bereshit Rabbah 70:16
The two arms of the Patriarch Jacob were like two pillars of marble. Bereshit Rabbah 65:17
When he saw the water rise up before him, he knew that his spouse would come to him there. Zohar 1:152a
“He raised his voice and wept.” Genesis 29:11. Why did he weep? He said, “When Eliezer went to fetch Rebecca, it is written, The servant took ten camels (ibid 24:10). I, however, have not a single ring or bracelet.” … He wept because he foresaw that she would not be buried together with him in the Cave of Machpelah… He wept because he saw people whispering to one another after he had kissed her, for the people of the east were chaste [even though he had kissed her feeling that she was part of his family (Hirsch)]. Bereshit Rabbah 70:12
In art, and probably in our imaginations, Jacob’s Ladder is depicted as a simple fixed ladder, with the bottom on the ground and the top reaching heaven (see Figure 1). This ladder is purported to service the multiple angels commuting between heaven and earth.
I don’t know how they get around in heaven. Perhaps this ladder is our equivalent of the express train and they have local shuttles up in heaven. However on earth, it seems a bit out of the way for the only and final stop on the ladder to be centered in rural Bet-El.
Rabbi Hizkiyahu ben Manoach (Hizkuni) describes an infinitely more sophisticated transportation system. Even with current technology it would be difficult to replicate what Hizkuni proposes (taking into account some height shorter than ‘heaven’).
Hizkuni explains that Jacob’s Ladder has a variety of innovative elements:
It is a classical step ladder (an upside-down V).
It has a pole in the center that supports and reinforces the structure and enables two other functions:
The ladder has telescopic legs. The starting and ending point can be at a variety of distances.
Here’s the coolest part: the ladder rotates on the central shaft! That means the starting and ending points can be in any direction! (see Figure 2 below).
In the case of Jacob’s dream, Hizkuni explains that one leg of the ladder was at Beer-Sheva and the other end was at Bet-El. The top of the ladder and the central shaft are situated over the much more obvious Jerusalem (perhaps there was an express elevator in the shaft?).
Below is my layman’s attempt to illustrate (Figure 3).
What does it mean? I believe Hizkuni is implying that there is access to Heaven from everywhere, though some places may be a shorter climb.
May we each succeed in our ongoing ascent to God’s domain as we struggle with the rungs of the ladder of life.
Shabbat Shalom,
Bentzi
Dedication
To Rabbi Gad Dishi on the publication of his excellent, innovative and timely book: Jacob’s Family Dynamics – Climbing the Rungs of the Ladder. Available direct from the publisher through this link.
To see a full review of the book, by yours truly – click here.
Jacob’s Family Dynamics: Climbing the Rungs of the Ladder
Gad Dishi
Devora Publishing, 2009
Reviewed by Ben-Tzion Spitz
If you have any interest in the Bible, Rabbi Gad Dishi’s new book, “Jacob’s Family Dynamics” is a must-read. A warning is in order though. Dishi rips apart many long-held stereotypical images of the Patriarch Jacob and his relationships. He then puts them back together in often innovative, insightful and even brilliant ways.
What is beautiful and inspiring about Dishi’s work is the weaving of a mostly fragmented narrative of the stories of Jacob into a fluid, consistent and comprehensive picture. Many students of the classical commentaries will want to jump down Dishi’s throat as he repeatedly negates or contradicts centuries-old interpretations. However, they will find it a challenging battle. The strength of Dishi’s book is his extreme adherence to the text.
Dishi makes Jacob very human, contrary to the often superhuman depiction that classical commentaries portrayed him as. Dishi justifies the dichotomy in his introduction:
“The human element brings readers back to the Bible repeatedly to experience the characters’ dramatic, real-life choices, while the superhuman approach draws readers to the text to be inspired once more by the perfection of the characters’ personal attributes. Thus, from a religious perspective, both approaches have validity and can operate in parallel, each appealing to a different audience.”
The analysis is based on a laser-like focus on each phrase, word and language nuance. He builds the personas and action of the stories based on these careful readings. At the same time he keeps an eye on the big picture and the continuum of Jacob’s life, actions, fears, insecurities, needs and driving forces. The scenes that are covered in detail include (but are not limited to):
– Jacob’s impersonation of Esau to obtain Isaac’s blessing;
– Jacob’s arrival at Haran and his meeting of Rachel;
– The switch of Leah for Rachel on the wedding night and Jacob’s response;
– The competition of Leah and Rachel for Jacob’s affection;
– Laban’s confrontation with Jacob at Gilead;
– Jacob’s reunion/confrontation with Esau;
– Jacob’s reaction to the rape of Dinah;
– The burial of Rachel.
What emerges is a very human, and perhaps because of that, a very heroic (and also tragic) figure of Jacob. Dishi also presents Jacob’s family members (parents, brother, father-in-law, wives and sons) as characters that seem truer to the biblical text than what many other commentaries paint.
Just one example of Dishi’s original interpretations can be found in his analysis of Jacob’s stimulus in stealing Esau’s blessing. Dishi explains that Jacob was the initiator of the deception conspiracy as opposed to his mother, Rebecca. Furthermore, he argues that Jacob’s motivation had less to do with achieving some still unknown blessing from his father, but rather to be the recipient of fatherly love and attention via this blessing before Isaac’s death.
Dishi consistently uses a plethora of commentators both classical and modern to support his points. The pure erudition required to create this masterpiece is impressive, besides the excellence of his theories themselves.
Dishi successfully pulls off another feat. That of writing a scholarly work that will be accessible to the layman. The language is never too heavy or difficult. The prose is clear and flows. Even the extensive footnotes are fun and enlightening. It is as if one was sitting next to Dishi while he is typing and he shares yet another brilliant and related nugget of information or insight.
There is a special treat in Chapter 7 of a pair of color maps and pictures that delightfully illustrate Dishi’s explanation of what really happened in the preparation and encounter of Jacob and Esau after their twenty year separation.
There are two minor flaws in this diamond of a book. Both can be attributed to the Herculean task of attempting to write for the two very different worlds of the layman and the biblical scholar in one volume. Dishi explains in a footnote of the first chapter that he uses the translation of Robert Alter’s The Five Books of Moses. He then repeatedly cites him in much of the subsequent translation in the footnotes, which is presumably the scholarly thing to do. However, it is a minor annoyance in the otherwise entertaining footnotes.
The second and perhaps more significant flaw for biblical scholars (but one that they may enjoy finding and pouncing on), are the cases where Dishi continues his theories with limited substantiation or support. From a layman’s point-of-view the theories still hold. They are compelling – even convincing at points. An analogy that comes to mind is a skater approaching a patch of thin ice. The skater takes advantage of the solid ice to forcefully propel himself as quickly as possible over the thinner section.
Because Dishi has done such a superb and persuasive job in the highly detailed and corroborated sections, one is more willing to go along for the ride and follow where Dishi leads.
It is hard to believe that there could be surprises left in a biblical narrative that is so well known to many. Dishi however keeps the suspense and the original interpretations flowing, from the first to the last chapter.
Jacob’s Family Dynamics should be part of the library of every Jewish home. It should also become required reading for any Bible/Genesis course from high school level to post-graduate degrees.
In Jacob’s Family Dynamics Dishi has set a new standard for reading of biblical text. A student of the Bible will not be able to look at Jacob or at the text the same way again.
Dishi hopes in his introduction “that Jacob’s Family Dynamics will lift the habitual blinders that have subdued the full power of the text.” In this he has succeeded admirably.
Ben-Tzion Spitz is an engineer, Bible studies writer and lecturer. He has started a series of Biblical Fiction short stories which can be viewed at http://ben-tzion.com/category/fiction/
Our forefather Jacob is on the run. He has been exiled from his birthplace in Israel, he is fearful of his brother’s murderous intentions, and is heading to his uncle, Lavan, a notorious swindler. His first night on the road Jacob has a prophetic dream and God addresses him, blesses him and reassures him. (Recap of Genesis 28).
In the morning, Jacob pronounces a solemn vow, which at first reading is strange (Genesis 28:20):
“If God will be with me, and protects me on this road that I travel, and gives me bread to eat and clothing to wear, and I will return in peace to my father’s house and God will be for me to a God”.
Rabbi Ovadia Sforno seems to indicate that Jacob’s vow is not so much conditional, but is rather a request and an affirmation. It should not be understood in a business sense that if God doesn’t deliver than Jacob will not accept God. Rather Jacob is praying to God for the above mentioned requests, as these are the minimal conditions for Jacob to be able to worship God properly.
Sforno breaks down Jacob’s requests into three specific groupings that are critical for a person’s success and states as follows, by quoting the Babylonian Talmud in Tractate Eruvin 41b:
“These things deprive a man of his senses and of knowledge of his Creator… foreigners, an evil spirit, and oppressive poverty.”
Sforno then links the request in Jacob’s vow to these three areas:
“protects me” – from foreigners (idolaters)
“bread” – saves from oppressive poverty
“peace” – saves from illness that is related to an evil spirit
Jacob understood very well the precarious situation he was in, as well as the danger he was heading into. He translated God’s blessings to him, into near term specific requests in order that he could continue to fulfill the mission God had outlined for him.
Jacob needed divine assistance to protect him from the idolatrous influences of his day. He required God’s hand to save him from poverty as well as from the illness of an evil spirit. With these items in hand, Jacob would have a solid foundation for embarking on his mission and giving birth to the people who would become the Children of Israel.
May Jacob’s vow apply in full force to his modern-day progeny. May we be saved from foreign influences, poverty, illness and all evil. May we merit that “God will be for me to a God.”
Shabbat Shalom,
Bentzi
Dedication
To my young nephew and God-son, Jacob Yechiel Epstein, named after my grandfather of blessed memory, Jacob Yechiel Spitz. May he benefit from the many blessings bestowed upon our forefather and his namesake, and may he be a source of ‘nachas’ to his family, community and the people of Israel.
