Our Parshah famously opens with the dream of Jacob. Jacob sees a ladder stretching to heaven with angels ascending and descending. G-d stands at the top and promises Jacob He will take care of him. Many explanations, literal, metaphorical, psychological and mystical, have been advanced to understand this passage. Nachmanidies explains that the angels are G-d’s lackeys in controlling human affairs, while G-d promises Jacob that G-d will personally deal with his destiny. In a similar vein, Rabbi Eliezer in the Talmud, sees the angels as the arbiters of the destiny of nations, each nation having its own angel, while Jacob is promised that, unlike other nations, Israel will be under the direct providence of G-d. How are we to understand these ideas? One can comprehend that G-d may rule the world through indirect means, while Israel is directly accountable. In the same way that one may be shielded from the sun or radiation by clouds or have light refracted through water, G-d can limit His control of the world. Indeed that is not only the basis of our having free will but, according to the kabbalistic idea of ‘contraction’, the basis for the very possibility of the existence of the world. The Jewish people, however, have more direct exposure to G-d and their destiny, therefore, is more affected by their relationship with Him. In this context, however, it is enlightening to examine the ideas of Maimonidies with regards to Divine providence. Unlike many other religious philosophers, Maimonidies does not regard G-d as having intimate control over every aspect of existence. Animals, for example, are subject to only general species control, G-d not being directly involved in what lion eats what gazelle. With regards to humans, Maimonidies proposes that Divine providence is determined by the individual themselves. If they wish to place themselves in G-d’s hands, they will have direct Divine interference in their lives. If not, they will be subject to the vagaries of chance. Using this idea we can understand more deeply Jacob’s dream. The nations of the world who do not have an intimate relationship with G-d are, for good or evil, subject to the ‘angels’ of natural forces. Israel, G-d’s people, are for good or evil bound to the Divine. We choose to be connected to G-d, who thus controls our destiny.
ALIYAH BY ALIYAH SYNOPSIS
Rishon |
Jacob leaves for Haran. He dreams of an angelic ladder with G-d promising to protect him. |
Sheni |
Jacob arrives in Haran meets Rachel and falls in love. |
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Shelishi |
He works for Rachel for 7 years but is deceived and gets Leah instead. He gets Rachel for another 7 years labour. Leah is fruitful but Rachel barren so they use maidservants as surrogates. |
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Revi’i |
Rachel finally gives birth to Joseph. Laban ask Jacob to stay on after his contract is ended. |
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Chamishi |
Jacob agrees to take only the non-white animals but by good husbandry becomes rich. Laban is jealous. |
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Shishi |
Jacob flees but Laban catches up but is prevented by G-d from harming Jacob. |
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Shevi’i |
After mutual recriminations Laban and Jacob make a deal. Jacob re-enters the Land of Israel. |
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Haftorah |
Hosea: 12;13-14;10: Israel should remember G-d’s kindness to Jacob and return to G-d. |
Sidra Statistics
Parshat Vayetze
· has 148 verses ;
· is the 7th in Genesis, 7th in the Torah
· 3rd longest in Genesis, 5th longest in the Torah ;
· has no mitzvot
