Chapter 28
Jacob departed from Beersheba and went toward Haran. He encountered the place and spent the night there because the sun had set; he took from the stones of the place which he arranged around his head, and lay down in that place. And he dreamt, and behold! A Ladder was set earthward and its top reached heavenward; and behold! angels of Yah were ascending and descending on it.
Please note: that Hashem has been replaced with YHVH and God has been replaced with Yah.
Jacob encountered “the place” where Abraham was to offer up Isaac. See Genesis 22:4 – 19. Jacob spent the night there because the sun had set. I suspect that he spent the night there as this was now shabbat and in obedience of the torah he didn’t travel through the night as he may have done on a different night. By arranging the stones around his head he created a boundary, fence or hedge around him. The word “behold” means that a mystery is being revealed. The place that Jacob is spending the night is a place where the angels of Yah are coming to and from. It appears that this is a doorway between earth and heaven. This is what is revealed to Jacob.
And behold! YHVH was standing over him, and He said, “I am YHVH, Yah of Abraham your father and Yah of Isaac; the ground upon which you are lying, to you will I give it and to your descendants. Your offspring shall be as the dust of the earth, and you shall spread out powerfully westward, eastward, northward and southward and all the families of the earth shall bless themselves by you and by your offspring. Behold, I am with you; I will guard you wherever you go, and I will return you to this soil; for I will not forsake you until I will have done what I have spoken about you.”
YHVH reiterates his covenant with Abraham to Jacob. See Genesis 12:1-3 and Gen 17:1-8.
Jacob awoke from his sleep and said, “Surely YHVH is present in this place and I did not know!” And he became frightened and said, “How awesome is this place! This is none other than the abode of Yah and this is the gate of the heavens!” Jacob arose early in the morning and took the stone that he placed around his head and set it up as a pillar; and he poured oil on its top. And he named that place Beth-el; however, Luz was the city’s name originally.
Jacob anoints the place where he has slept as a holy place. A gateway/doorway of YHVH.
Then Jacob took a vow, saying, “If Yah will be with me, will guard me on this way that I am going; will give me bread to eat and clothes to wear; and I return in peace to my father’s house, and YHVH will be a Yah to me — then this stone which I have set up as a pillar shall become a house of Yah, and whatever You will give me, I shall repeatedly tithe to You.
Jacob after leaving his home, obtaining the blessing, and obtaining the birthright from his brother Esau is now charged with walking the path of the firstborn. He has agreed to the covenant that YHVH set before Abraham and Isaac. He’s offered in return to tithe back to YHVH whatever YHVH gives to him.
Chapter 29
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 went toward the land of the easterners. The cardinal directions all have a symbolic meaning. North – darkness; South – Light; East – Judgment; West – Grace; Jacob traveling toward the land of the easterners (those who dwell in judgement) looks and a mystery revealed a well in the field. Well(s) symbolically represent a deep flowing or out pouring of the spirit. Field symbollically represent the world. So Jacob looks and there’s a huge out pouring of the spirit in the world. Also revealed to him are three flocks of sheep. These three flocks of sheep could represent Judah, Ephraim and their companions. From that well they would water the flocks. The stone over the mouth of the well was large. The stone could represent a foundation, it could also represent a door/gate to the well. Only once all the sheep were assembled would they be watered and the stone removed from the well.
Jacob said to them, “My brothers, where are you from?” And they said, “We are from Charan.” 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; then she ran and told her father.
Jacob determines if he’s near to the land that his mother sent him too. He has indeed found the shepherds of Laban. Also Rachel, his cousin.
And it was, when Laban heard the news of Jacob his sister’s son, he ran toward him, embraced him, kissed him, and took him to his house; he recounted to Laban all these events. Then Laban said to him, “Nevertheless, you are my flesh and blood!” And he stayed with him a month’s time. Then Laban said to Jacob, “Just because you are my relative, should you serve me for nothing? Tell me: What are your wages?” (Laban had two dauthers. The name of the older one was Leah and the name of the younger one was Rachel. Leah’s eyes were tender, while Rachel was beautiful of form and beautiful of appearance.) Jacob loved Rachel, so he said, “I will work for you seven years, for Rachel your younger daughter.” Laban said, “It is better that I give her to you than that I give her to another man; remain with me.” So Jacob worked seven years for Rachel and they seemed to him a few days because of his love for her. Jacob said to Laban, “Deliver my wife for my term is fulfilled, and I will consort with her.”
Laban heard news of his sister’s son and remember how his sister had left. See Gensis 24:28 – 61; After a period of time, Laban now wants Jacob to serve him. Had Jacob offered him as Eliezer had offered so much for Rebecca, he would have accepted but probably asked for more. Jacob asks to work seven years for Rachel. At the end of the seven year term Jacob is more than eager to make Rachel his wife. Leah has “tender eyes” which appears to mean that she was a studier of the Torah. Whereas Rachel was beautiful of form.
So Laban gathered all the people of the palce and made a feast. And it was in the evening, that he took leah his dauther and brougt her to him; and he consorted with her. And Laban gave her Zilpah his maidservant — a maidservant to Leah his daughter. And it was, in the morning, that behold it was Leah! so he said to Laban, “What is this you have done to me? Was is not for Rachel that I worked for you? Why have you deceived me? Laban, said, “Such is not done in our place, to give the younger before the elder. Complete the week of this one and we will give you the other one too, for the work which you will perform for me yet another seven years.” So Jacob did so and he completed the week for her; and he gave him Rachel his daghter to him as a wife. And Laban gave Rachel his daughter Bilhah his maidservant — to her aas a maidservant. he consorted also with Rachel and loved Rachel even more than Leah; and he worked for him yet another seven years.
Zilpah — “to trickle; fragrant dropping”; Bilhah — “terrible, trouble”; Jacob is tricked out of his own blindness. After Jacob obtained the birthright from Esau, and then with Rebecca’s help tricked him out of his blessing, he not only took the blessing and the birthright of the firstborn. But he also took on the identity of Esau. He admited to Isaac that he was Esau three times. See Genesis 27:5 – 31; So now that he’s the firstborn, he would marry the oldest daughter of Laban, Leah, not the younger Rachel. Like he tricked his brother out of his blessing he is now tricked out of his wife. Then he agrees to work another seven years for Rachel (again). He could have said no because Laban went against there initial agreement but he agrees and takes on not one but two wives and another seven years of servitude to Laban.
YHVH saw that Leah was unloved, so He opened her womb; but Rachel remained barren. Leah conceived and bore a son, and she called his name Reuben, as she had declared, “Because YHVH has discerned my humiliation, for now my husband will love me.” And she conceived again and bore a son and declared, “Because YHVH has heard that I am unloved, he has given me this one also,” and she called his name Simeon. Again she conceived, and bore a son and declared, “This time my husband will become attached to me for I have borne him three sons” therefore He called his name Levi. She conceived again, and bore a son and declared, “This time let me gratefully praise YHVH” therefore, she called his name Judah; then she stopped giving birth.
Leah was unloved by Jacob she bore him four sons, while her sister Rachel, remained barren. She feels humiliated and names her sons according to her feelings. Levi however is not named by Leah. And she praises YHVH when she has Judah.
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Reuben – “See a son”
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Simeon – “Hearing”
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Levi – “Attached, Joined”
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Judah – “Praise, YHVH be praised”
Chapter 30
Rachel saw that she had not borne children to Jacob, so Rachel became envious of her sister; she said to Jacob, “Give me children — otherwise I am dead.” Jacob’s anger flared up at Rachel, and he said, “Am I instead of Yah Who has withheld from you fruit of the womb?” She said, “Here is my maid Bilhah, consort with her, that she may bear upon mmy knees and I too may be built up through her.” So she gave him Bilhah her maidservant as a wife, and Jacob consorted with her. Bilhah conceived and bore Jacob a son. Then Rachel said, “Yah has judged me, He has also heard my voice and has given me a son.” She therefore called his name Dan. Bilhah, Rachel’s maidservant, conceived again and bore Jacob a second son. And Rachel said, “Sacred schemes have I maneuvered to equal my sister, and I have also prevailed!” And she called his name Naphtali.
Rachel has not equalled her sister, Leah, in the number of children born to Jacob. Even though she knows that Jacob loves her more, she’s still jealous of her sister. She gets angry at Jacob, and he tells her that it’s not he that has withheld children from her. So she resorts to giving her maidservant to Jacob. Bilhah bears Jacob two more sons. Rachel feels fulfilled through Bilhah’s children Dan and Naphtali. There are several “morals of the story” here in chapter 30. The first do not covet anything of our neighbors. Rachel covets (is jealous) of her sister Leah. Despite the fact that she’s Jacob’s most favored wife. The second, take responsibility for your own actions. Rachel’s barrenness could be caused by several different things. It clearly isn’t caused by Jacob as he’s born 4 sons with Leah. The cause of Rachel’s barrenness could be directly related to the fact that she secretly “schemes”. Witchcraft is a better name for “sacred schemes”. Barrenness is also related to one’s heart condition with YHVH. Using witchcraft to manipulate someone isn’t walking with YHVH. The third moral of the story, two wrongs don’t make it right. Giving Bilhah to Jacob as a wife to fulfill your own will didn’t improve the already difficult situation. Sarah gave Hagar to Abraham and the result was Ishmael. The results of that union we are still dealing with today. See Genesis 16:1 – 16;
When Leah saw that she had stopped giving birth, she took Zilpah her maidservant and gave her to Jacob as a wife. Zilpah, Leah’s maidservant, bore Jacob a son. And Leah declared, “Good luck has come!” So she called his name Gad. Zilpah, Leah’s maidservant, bore a second son to Jacob. Leah declared, “In my good fortune! For women have deemed me fortunate!” So she called his name Asher. Reuben went out int he days of the wheat harvest; he found dudaim in the field and brought them to Leah his mother; Rachel said to Leah, “Please give me some of your son’s dudaim.” But she said to her, “Was your taking my husband insignificant? — And now to take even my son’s dudaim!” Rachel said, “Therefore, he shall lie with you tonight in return for your son’s dudaim.” When Jacob came from the field in the evening, leah went out to meet him and said, “It is to me that you must come for I have clearly hired you with my son’s dudaim.” So he lay with her that night. Yah hearkened to Leah; and she conceived and bore Jacob a fifth son. And Leah declared, “Yah has granted me my reward becaue I gave my maidservant to my husband.” So she called his name Issachar. Then Leah conceived again and bore to Jacob a sixth son. Leah said, “Yah has endowed me with a good endowment; now my husband will make his permanent home with me for I have borne him six sons.” So she called his name Zebulun. Afterwards, she bore a daughter and she called her name Dinah.
Leah gave her maidservant Zilpah to Jacob. Zilpah bore Jacob two sons, Gad and Asher. Reuben, Leah and Jacob’s oldest son, went out during the wheat harvest and found some dudaim (mandrakes). Rachel wanted Reuben’s dudaim. Leah only agreed to giving the dudaim to Rachel if she could spend the night with Jacob. Rachel agreed and Leah then bore three more children to Jacob, Issacher, Zebulun and Dinah. The fourth moral of the story, would appear to be turn about is fair play however, YHVH tells us to turn the other cheek. Leah continued to play this game with her sister Rachel. By giving their maids to Jacob they are hurting others in hopes of beating one another. Leah’s “tender eyes” don’t appear to be that tender. Ultimately Jacob could have stopped this game all together when he agreed to work for Rachel for seven years and was tricked into marrying Leah. Bringing me to the fifth moral of the story, don’t put off till tomorrow what you can do today. Jacob worked 14 years for two wives. One he desired the other he didn’t. Had he dealt with Laban properly back then we he breeched the contract they made, he would not have two sisters fighting over his favor right now.
Yah remembered Rachel; Yah hearkened to her and he opened her womb. She coneceived and bore a son, and said, “Yah has taken away my disgrace.” So she called his name Joseph, saying, “May YHVH add on for me another son.” And it was, when Rachel had given birth to Joseph, Jacob said to Laban, “Grant me leave that I may go to my place and to my land. Give me my wives and my children for whom I have served you, and I will go; for you are aware of my service that I labored for you.”
Here is where Jacob starts to see Laban through the eyes and identity of Israel and not through Esau. After he proclaim that he was Esau, Isaac’s firstborn son three times he has walked as Esau for several years. Now he’s beginning to see first as Jacob but eventually as Israel.
But Laban said to him, “If I have found favor in your eyes! — I have learned by divination that YHVH has blessed me on account of you.” and he said, “Specify your wage to me and I will give it.” But he said to him, “You know how I served you and what your livestock were with me. For the little that you had before I came has expanded substantially as YHVH has blessed you with my coming; and now, when will I also do something for my own house?” He said, “What shall I give you?” And Jacob said, “Do not give me anything; if you will do this thing for me, I will resume pasturing and guardng your flock: Let me pass through your whole flock today. Remove form there every speckled or spotted lamb, every brownish lamb among the sheep and the spotted or speckled among the goats — that will be my wage. let my integrity testify for me in the future when it comes before you regarding my wage; any among thae goats that is not speckled or spotted, or among the sheep that is not brownish, is stolen, if in my possession.” And Laban said, “Agreed! If only it will be as you say.” So he removed on that very day the ringed and spotted he goats and all the speckled and spotted goats — every one that contained white, as well as all the brownish ones among the sheep — and he left them in the charge of his sons. and he put a distance of three days between himself and Jacob; and Jacob tended Laban’s remaining flock.
Not only is Jacob beginning to see as Jacob. Laban is revealing himself more openly. He has learned by “divination” what YHVH has done for Laban on account of Jacob. He trusts in divination and idols more than YHVH. This is revealing to Jacob the type of trust he expect from his father-in-law. Also Jacob is wanting to estalish his own house. The sixth moral is leave and cleave. It is past time for Jacob to leave. Rebecca, Jacob’s mother only stayed for one night after hearing and accepting the Abraham’s proposal through Eliezer for Isaac. Here Jacob has been with Laban for nearly 20 years. Each type of sheep and goat that Jacob kept for himself has spiritual symbolism. I do not have the full understanding of it at this time.
Jacob then took himself fresh rods of poplar and hazel and chestnut. He peeled white streaks in them, laying bare the white of the rods. And he set up the rods which he had peeled, in the runnels — in the watering receptacles to which the flocks came to drink — facing the flocks, so they would become stimulated when they came to drink. Then the flocks became stimulated by the rods and the flocks gave birth to ringed ones, speckled ones, and spotted ones. Jacob segregated the lambs and he made the flocks face the ringed ones and all the brownish ones among Laban’s flocks. He formed separate droves of his own and did not mingle them with Laban’s flocks. Whenever it was mating time for the early-bearing flocks, Jacob would place the rods in the runnels, in full view of the flock to stimulate them among the rods. But when the sheep were late bearing, he would not emplace; thus, the late-bearing ones went to Laban and the early-bearing ones to Jacob. The man became exceedingly prosperous and he attained fecund flocks, maidservants and servants, camels and donkeys.
Jacob is preparing to leave the house of Laban to his own house. He is taking the less desired sheep of Laban’s. He takes the ringed, speckled and spotted goats and sheep. When it’s mating season for the early-bearing flocks he places strips of poplar, hazel and chestut into the watering receptacles of the sheep. To stimulate their breeding. The types of rods poplar, hazel and chestnut also have symbolic meaning that I don’t fully understand yet. During the mating season for the late-bearing flocks, Jacob doesn’t put the rods into their water receptacles so the sheep aren’t as fruitful. Jacob became exceedingly prosperous he attained “fecund” (prolific, fruitful, abundant) flocks, maidservants, servants (talmadim) camels (nations) and donkeys (bearers of the Torah).
Chapter 31