בס”ד
A THOUGHT ABOUT PARSHAT VAYETZE 5785
Introduction
In this week’s Parsha, we encounter the famous dream of Jacob, which holds significant insights and interpretations. This passage in Bereshit (Genesis) 28 serves as a profound narrative with layers of meaning. Let us first examine the text:
| 10 And Jacob went out from Beer-sheba, and went toward Haran. | י וַיֵּצֵא יַעֲקֹב, מִבְּאֵר שָׁבַע; וַיֵּלֶךְ, חָרָנָה |
| 11 And he lighted upon the place, and tarried there all night, because the sun was set; and he took one of the stones of the place, and put it under his head, and lay down in that place to sleep. | יא וַיִּפְגַּע בַּמָּקוֹם וַיָּלֶן שָׁם, כִּי-בָא הַשֶּׁמֶשׁ, וַיִּקַּח מֵאַבְנֵי הַמָּקוֹם, וַיָּשֶׂם מְרַאֲשֹׁתָיו; וַיִּשְׁכַּב, בַּמָּקוֹם הַהוּא. |
| 12 And he dreamed, and behold a ladder set up on the earth, and the top of it reached to heaven; and behold the angels of G-d ascending and descending on it. | יב וַיַּחֲלֹם, וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה, וְרֹאשׁוֹ, מַגִּיעַ הַשָּׁמָיְמָה; וְהִנֵּה מַלְאֲכֵי אֱלֹקים, עֹלִים וְיֹרְדִים בּוֹ |
| 13 And, behold, the L-RD stood beside him, and said: ‘I am the L-RD, the G-d of Abraham thy father, and the G-d of Isaac. The land whereon thou liest, to thee will I give it, and to thy seed. | יג וְהִנֵּה ד’ נִצָּב עָלָיו, וַיֹּאמַר, אֲנִי ד’ אֱלֹקי אַבְרָהָם אָבִיךָ, וֵאלֹקי יִצְחָק; הָאָרֶץ, אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ–לְךָ אֶתְּנֶנָּה, וּלְזַרְעֶךָ |
Jacob’s Departure and Preparation
Jacob left his home, knowing that Esau was aware of his departure, Yaakov made a detour to the Academy of Eiver where he then hid for a time. So, he “left” Beer Sheba immediately but would later “went” on to Haran.1
Jacob was known as a dweller of tents (of the Torah)2 , which meant he led a life entirely devoted to spiritual pursuits, shielded from negative influences. However, now he was forced to leave this sacred space and enter a world that was largely materialistic and non-spiritual.
The Academy of Eiver was not just a hiding place; it served as a preparation ground for the challenges he would face in Haran and in the household of his uncle Laban, who was infamous for his dishonesty and the idolatrous nature of his home.3 4
The Challenge of Jacob’s Journey
Jacob would devote fourteen years to studying day and night at the Academy before he was ready to confront the physical and material world. This transition represented a significant challenge for Jacob, and it is reasonable to assume he felt a sense of tension, prompting him to seek G-d’s protection in his afternoon prayer.5 As noted in verses 13-15, G-d assured Jacob of his safe return and bestowed blessings upon him and his descendants.
The Vision of the Ladder
Between the request for G-d’s protection and the assurance of that protection lies Jacob’s dream of the ladder. The Nesivos Shalom raises an important question: why was this vision of a ladder necessary? Was it not sufficient for G-d to simply provide a guarantee of protection? Rashi suggests that Jacob witnessed angels changing shifts:
ASCENDING AND DESCENDING— It states first ascending and afterwards descending.Those angels who accompanied him in the land of Israel were not permitted to leave the Land: they ascended to Heaven and angels which were to minister outside the Land descended to accompany him (Genesis Rabbah 68:12).
This shift allowed Jacob to feel secure, knowing these angels would protect him in the unknown land.
Rabbi interprets the dream of the ladder to signify that Jacob’s prayers ascended to the heavens via the ladder, prompting a Divine response in the form of salvation sent down to him. Thus, Jacob’s prayer for assistance and protection was answered, assuring him of the Divine safeguarding he would receive.
Diverse Interpretations of Jacob’s Dream
Ibn Ezra on Genesis 28:12:1 – offers a differing perspective on Genesis 28:12:1, disagreeing with Rabbi Yehoshua. He argues that Jacob’s dream symbolizes that nothing is hidden from G-d. The ladder serves as a representation of the connection between heaven and earth, with angels ascending to report on earthly matters and descending to fulfill G-d’s commands, resembling the relationship between a king and his servants.
However, this explanation still leaves us pondering the necessity of the vision. The Netivos Shalom, when paraphrased, conveys that the ladder extending from earth to heaven demonstrates that one can achieve spiritual growth even through mundane actions. Ascension is possible not only through engaging with significant matters but also through attending to everyday tasks. It is crucial to remain on the holy ladder, which means abiding within the boundaries of holiness. Stepping off the ladder could lead to a swift downfall, whereas remaining on it allows for gradual ascension.
The Path of Spiritual Growth
Even while engaged in ordinary activities, one can continue to develop spiritually. What matters most is maintaining holiness in such situations. Instead of being dragged down by material concerns, individuals can leverage these moments to draw closer to G-d, ultimately enabling them to climb the ladder and reach the highest point, where it is said, “Behold, G-d stands at the top.”
Conclusion: The Challenge for Non-Jews
Non-Jews living in this material world may sometimes feel overwhelmed. The question arises: how can one structure their life to ensure spiritual growth and strengthen their connection with G-d amidst these challenges?
We can learn from Jacob that he adequately prepared himself before entering the material world. Unfortunately, this preparation is often lacking among non-Jews, as they are typically born into a materialistic environment and have not received a Torah-centered upbringing. This emphasizes the importance of striving to learn the Seven Noahide Laws and, importantly, becoming well-acquainted with the book of Genesis. It is precisely the book of Genesis that teaches us how to develop our character traits according to G-ds will.
Additionally, we observe that Jacob turned to prayer. Although non-Jews are not strictly obligated to pray—since there is no explicit commandment in the Noahide Code—they do have an intellectual obligation. Therefore, a non-Jew should consistently pray before G-d, making requests for all of their needs and offering thanks and praise according to their ability. When a person sincerely utters their prayers as truthfully as possible, they too will experience “angels ascending and descending”—their prayers will be elevated to G-d, and the answers will be sent down in return.
From the teachings of the Netivot Shalom, we learn the importance of remaining on the ladder. For Noahides, this entails striving to adhere to the path of the Seven Noahide Laws and their intricacies. Each moment spent away from this path increases the likelihood of reverting to the life they once knew before accepting the Seven Noahide Laws.nd not only pray in times of need, but always maintain an open connection with G-d, so that our pleas may lead to Divine blessings.
By Angelique Sijbolts
With thanks to Rabbi Tani Burton for his feedback
Sources
- Alshekh on Torah, Genesis 28:10:1-10. ↩︎
- See Genesis 25:27. ↩︎
- See Genesis 29:25 and Genesis 31:7. ↩︎
- See Genesis 31:19. ↩︎
- In Judaism, there are three main daily prayer services, each with its own name and origin. These prayers are rooted in both the offerings that were once made in the Temple and the traditions established by the forefathers of Israel. The Morning Prayer by Abraham. (Genesis 19:27) The Afternoon Prayer by Isaac (Genesis 24:63) and the Evening Prayer by Jacob. (Genesis 28:11). ↩︎
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