VAYETZE (And He Went Out)

GENESIS (B‟RESHIYT 28:10 – 32:3)

INTRODUCTION:

1. ‟s flight from placed him in the home of another crafty and deceitful person. a. is viewed as one who tried to uproot the nation of Israel. b. Tradition says Jacob first consulted Shem and Eber before going to Padam Aram. c. Both had to cope with corruptive influences: Eber (Babylon); Shem (flood). 2. Supposedly, this helped prepare him for his coming ordeal – legend not text. 3. Once again, a well becomes the place where the bride of a patriarch is found. a. Eliezer met on ‟s behalf. b. Moses met Zipporah. c. Y‟shua met the Samaritan woman at the well (Jn. 4). 4. A well is also seen as a depository of wisdom; water concealed and buried underground. a. Those determined to access wisdom must assert themselves and remove obstacles. b. In this case, a stone. 5. Stones will play a large role in this portion. a. In one case, hints at fact Jacob is the one to take a family and transform into a nation. b. Will also hint that this nation will only be sustained by the role of the Messiah Y‟shua. 6. Also learn, God is very near even when we feel our lives are threatened. a. Jacob flees from Esau and encounters God at Bethel. b. The dream of the staircase. 7. Even though he was forced to leave the land (symbolizing current exile), Jacob would be protected and brought back into the Land at the appointed time.

CHAPTER 28: THE FOUNDATION STONE

1. V 10: “And Jacob went out (Heb.) from Beer-sheva and went toward .” 2. V 11: “He lighted upon (encountered) the place.” a. Not “a place.” b. The place was where Isaac had been bound and where Temple would stand. 3. Hebrew word “lighted upon/encountered” (paga’) also means “to entreat, intercede.” a. Implying he prayed for Divine protection. b. Because this was at evening, Jacob attributed with instituting ma’ariv, evening prayer. 4. V 11: “He took one of the stones of the place and put it under his head.” a. “The place” - (Heb.ha’makom) – using definite article specifies the place. b. Again, Mount Moriah where the Temple would stand. 5. This place already had an interesting history – (we cover in detail in Vayera). 6. “On the third day, lifted up his eyes and saw the place (ha’makom) afar off.” a. Gen. 22:4 b. Abraham saw something he didn‟t reveal to anyone else. c. He saw something that day that gave him confidence that:

“God will provide Himself the Lamb for a burnt offering” (Gen. 22:8)

7. Rabbis determined the Spirit of Prophecy came upon him revealing something to him. a. He saw something in the distance of time hinted at by merachok “afar off.” b. What did he see? Y‟shua said, Abraham saw “my day” and rejoiced (Jn. 8:56). 8. According to Hebrews, he believed God would be obligated to raise Isaac from the dead. a. Hebrews 11:17 b. It is a picture of the Messiah Y‟shua, the Promised Seed raised from the dead. c. Abraham saw the Lamb God would provide on the “third day.” 9. His trust in God‟s provision and Isaac‟s submission left a spiritual imprint on Mount Moriah. a. Thus, prompting him to name the mountain  YHVH Yireh. b. Ha’makom – “the place” - is also a title given to the Creator. c. He is in every place thus He is “the place.” 10. This is the “place” Jacob came to at evening time as he fled from Esau. a. Footnote: Abraham returned to Beer-sheva after these events. b. Jacob is coming from Beer-sheva. c. Jacob comes to the place where Abraham saw “the LORD afar off (in time). 11. It is from this sacred place that Jacob takes “one of the stones” (alt. “from the stones”). a. Implying that he took a stone, not multiple stones; Rashi said, “the stone.” b. Other sources suggest multiple stones (12) that formed one larger stone. c. Twelve tribes coming together as one nation (under Messiah). d. And placed it under his head? 12. The word that gets translated as “pillows” is  m’ra’ashotaiv (plural form). a. The word can be translated as “headpiece” or “headrest.” b. Alternate renderings are: “arranged around his head” or “placed at his head.” c. Would seem logical that he placed them at his head rather than under. 13. Yet, why would he feel the need to place them at his head? a. Remember the birth of Jacob, he placed his hand on Esau‟s heel – to protect his head? b. Is the stone placed there to conceal/protect his head from Esau? c. Furthermore, the word  is plural and suggests “heads” rather than “head.” d. What would “heads” speak of? – the twelve tribes of Israel. 14. Suggests the stone ( ha’even) of the place  protects Jacob and his heads (tribes). a. What is the stone?

“Therefore thus says the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone of sure foundation: he that believes shall not be in haste.” - Isaiah 28:16

“The stone that the builders rejected has become the cornerstone.” - Psalm 118:22

“And he will become a sanctuary and a stone of offense and a stone of stumbling to both houses of Israel, a trap and a snare to the inhabitants of Jerusalem.” – Isaiah 8:14

15. Here is what New Testament says of this stone:

“For it stands in Scripture: „Behold, I am laying in Zion a stone, a cornerstone chosen and precious, and whoever believes in him will not be put to shame.‟ So the honor is for you who believe, but for those who do not believe, „The stone that the builders rejected has become the cornerstone,‟ and „A stone of stumbling, and a rock of offense.‟ They stumble because they disobey the word, as they were destined to do.” – 1 Peter 2:6-8

16. Y‟shua said:

“Y‟shua said to them, „Have you never read in the Scriptures: The stone that the builders rejected has become the cornerstone; this was the Lord's doing, and it is marvelous in our eyes'? … And the one who falls on this stone will be broken to pieces; and when it falls on anyone, it will crush him." – Matthew 21:42, 44

17. Thus, the stone at his head(s) represents Y‟shua concealing/guarding Jacob and tribes. a. John 11:45-52 – Y‟shua died in order to bring the tribes together as one. b. Remember this is where Abraham saw the LORD – the Lamb – and believed. c. Israel (Jacob) encountered YHVH at place where Promised Seed (Isaac) was lifted up. 18. Judaism believes this particular stone was  even ha’shetiyah. a. The Foundation Stone – some believe is still on Temple Mount. 19. The Midrash Tanchuma says:

As the navel is set in the center of the human body, so is the land of Israel the navel of the world...situated in the center of the world, and Jerusalem in the center of the land of Israel, and the sanctuary in the center of Jerusalem, and the holy place in the center of the sanctuary, and the ark in the center of the holy place, and the Foundation Stone before the holy place, because from it the world was founded.”

20. It was here that Judaism believes:  God gathered the earth that was formed into Adam.  It was on this rock that Adam, Cain, Abel, and Noah offered sacrifices to God.  Where Abraham placed Isaac on the altar.  Where the Ark of the Covenant rested.  God engraved His name YHVH upon it. 21. During Sukkot references to the Foundation Stone are mentioned in the Hoshanot recital:

Hoshiana – even ha’shetiyah – hoshiana! Please save! – Foundation Stone – Please save!

22. According to rabbinical belief, this the stone that Jacob set at his head and would later anoint as a pillar, calling the place Bethel. a. If this stone portrays Y‟shua, it underscores that He is the beginning of the Creation. b. It is also called the Pierced Stone because of a small in hole in corner.

CHAPTER 28: JACOB‟S DREAM

1. V 12: “He dreamed, and behold a ladder set up on the earth and the top reached heaven.”

a. Rabbis believe the ladder/staircase (Heb.  sulam) alludes to Sinai (Heb. ). b. They are numerically equivalent - 130. c. God is atop the staircase just as He was atop Mount Sinai. 2. V 12: “Behold, the angels of God ascending and descending on it.” a. Rabbinical sources suggest the angels represent different elements. b. The Four Kingdoms – Babylon, Greece, Medo-Persia and (Rome). c. Demonstrates how God directs earthly affairs – dispatching angels to earth and back. 3. Is a bridge between heaven and earth which speaks again of Messiah. a. Angels “ascending and descending” between heaven and earth hints at:

“Who has ascended to heaven and come down? Who has gathered the wind in his fists? Who has wrapped up the waters in a garment? Who has established all the ends of the earth? What is his name, and what is his son's name? Surely you know!” – Proverb 30:4

4. Rabbinical work assigns mysterious name to God linked to idea of ascending and descending. a. Secret name of God  (ascending and descending nature of letters)

“The three letters of the alef-beit each unique in its form, the suspended  yod, the ascending lamed, and the descending  kuf spell a Divine Name…. Together they spell the mysterious Name of salvation.” (The Alef-Beit, Ginsburgh. p. 285)

5. This name derives from the initial letters of the three words of the only verse of Jacob‟s blessing of the tribes includes the name YHVH.

“I wait for your salvation, O LORD.” – Genesis 49:18

6. The Hebrew is  - li’shuatekha kiviti YHVH. a. “What is His son‟s name” is the question. b. Jacob, who saw angels ascending and descending awaits God‟s “salvation” – yeshua. c. This verse hints at His name and alludes to ascending and descending. 7. Paul said:

“Therefore it says, „When he ascended [ lamed] on high he led a host of captives, and he gave gifts to men.‟ In saying, „He ascended,‟ what does it mean but that he had also descended [ kuf] into the lower regions, the earth? He who descended [ kuf] is the one who also ascended [ lamed] far above all the heavens, that he might fill all things.” – Ephesians 4:8-10

8. Obviously referring to Messiah Y‟shua: before ascending He descended. a. Reversing the order of  results in  – koli “my voice.” b. Y‟shua is “my voice, my advocate.” c. On Mount Moriah God told Abraham:

“And in your seed shall all the nations of the earth be blessed; because you have obeyed my voice (Heb.  koli).” – Genesis 22:18

9. V 13: “The LORD said, „I am the LORD, God of Abraham your father and the God of Isaac.” a. The LORD says this to standing above the staircase. b. He reveals Himself to Jacob in place where God spoke to causing Abraham to say:

“In the mount of the LORD it shall be seen.” – Genesis 22:14

10. V 13: “The land whereon you lie, to you will I give it and to your seed.” a. This is something that Isaac could not do; God had to affirm it. 11. That He promises this to Jacob while Jacob lies on Temple mount is significant. a. Most hotly contested piece of real estate in the world. 12. V 14: “Your seed shall be as the dust of the earth and shall spread abroad…” a. “Spread abroad” is literally “break forth.” b. Heb root is  paratz – “to break forth.” c. Same root used in Micah 2 which speaks of Jacob in last days.

“I will surely assemble, O Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture; they shall make great noise by reason of the multitude of men. The breaker [Heb. ha’poretz] is gone up before them: they have broken forth [partzu] and passed on to the gate, and are gone out by it; and their king is passed on before them, and the LORD at the head of them.” – Micah 2:12-13

13. This is what Y‟shua alluded to when He said:

“Truly I tell you, among those born of women no one has appeared who is greater than John the Baptist. Yet even the least important person in the kingdom of heaven is greater than he. From the days of John the Baptist until the present, the kingdom of heaven has been forcefully advancing (breaking out), and forceful men lay hold of it.” – Matthew 11:11-12

14. The point: God told Jacob that his descendants would “break forth” in all directions. a. As a result “all the families of the earth will be blessed.” b. This is a critical aspect of the Kingdom of Heaven; propagated by Jacob and his seed. c. The prophet declared that, like Jacob, they would be gathered and return to the Land. d. The Father declared it to Jacob on that night. 15. V 15: “I am with you and will keep you wherever you go; I will bring you back to this land.” a. “Keep” is from root  shamar – “to guard”; remember the stone at his head. b. Jacob would journey only to Syria and Egypt – what about his seed? His heads? c. He will bring Jacob back – “all of you.” 16. V 15: “I will not leave you until I have done that which I have spoken to you of.” a. No record that God had spoken to Jacob before now. b. Should be “which I have spoken concerning you.” 17. What had He spoken concerning Jacob?  “In Isaac shall your seed be called” hinting at Jacob.  The Land will be given to Jacob (Israel) and not Esau.  Therefore he is not to fear Esau though Esau wished to kill him.

 The righteous seed will crush the head of the serpent‟s seed.  Adversary‟s attempt to reverse that decision (through Esau) will ultimately fail.  Esau‟s destruction will, in fact, come at the hands of Jacob – hand on heel. 18. V 16: “Jacob awoke and said, „Surely the LORD is in this place and I did not know it.‟” a. This is the place where He set His name (Deut 14:24). 19. V 17: “He was afraid and said, „How full of awe is this place (Heb.  ha’makom)…” a. The word  nora signifies reverential fear. 20. V 17: “This is the house of God and the gate of heaven.” a. Judaism believes this is the portal through which men‟s prayers go up to heaven. b. Interesting that Daniel faced Jerusalem when praying (. 6:10). c. The Sh‟ma is recited while facing toward Jerusalem. 21. V 18: “Jacob rose early and took the stone that was at his head and set it up for a pillar.” a. It is believed he did this as a marker rather than an act of worship. b. Although, he “poured oil on top of it” and said “this stone will be God‟s house” (v22). c. Signifying this would be the sight of the future Temple – Bethel. 22. Word “poured” is  yatzak – pour into a cast; tube or pipe. a. Insinuating that the stone had an impression or hole in it? Pierced stone? b. Marking the stone and distinguishing it from the others. c. Not used here: mashach – “separating out” – smearing (with oil) is similar. 23. Symbolically anoints “the stone” – representing Messiah - at “the place.” a. V 22: In saying “this stone…shall be God‟s house,” does he allude to Messiah? b. Messiah likened Himself to the Temple of God.

“Y‟shua answered them, „Destroy this temple, and in three days I will raise it up.‟ The Jews then said, „It has taken forty-six years to build this temple, and will you raise it up in three days?‟ But he was speaking about the temple of his body.” – John 2:19-21

24. V 19: “And he called the name of the place Beth-el…the name of the city was Luz at first.” a. Apparently, Jacob stayed on the outskirts of the city of Luz. b. Chapter 19 demonstrated the dangers of a stranger staying in a city. c. Beth-el “house of el (God); Luz is “almond” or “almond tree.” 24. V 20: “And Jacob vowed a vow” – the first recorded in Scripture.

“If God will be with me and will keep me in this way that I go, and will give me bread to eat and clothing to wear, so that I come again to my father's house in peace, then the LORD shall be my God, and this stone, which I have set up for a pillar, shall be God's house. And of all that you give me I will give a full tenth to you.” – Genesis 28:20-22

25: Jacob not only speaks for himself but speaks prophetically on behalf of Israel. a. Come again to my father‟s house also speaks of the return of the exiles. b. Delivered from the Assyrian Laban and his oppression. c. Israel did build God‟s house on that spot. d. He gave a tenth; his children would also tithe.

CHAPTER 29: JACOB MEETS AT THE WELL

1. V 1: “Jacob went on his journey and came to the land of the children of the east.”

“As he looked, he saw a well in the field, and behold, three flocks of sheep lying beside it, for out of that well the flocks were watered. The stone on the well's mouth was large, and when all the flocks were gathered there, the shepherds would roll the stone from the mouth of the well and water the sheep, and put the stone back in its place over the mouth of the well.” – Genesis 29:2-3

2. The stone would have been on the well‟s mouth:  To prevent people from falling in.  To keep the water from becoming contaminated. 3. Typically took many men to remove stone from the well‟s mouth that sheep could be watered. a. Yet, Jacob removes the stone unassisted in verse 10. 4. Considering that water is viewed as life-giving and alludes also the wisdom and the Word: a. When the stone was removed, all that was concealed in well was brought forth. b. According to verse 8, this didn‟t happen until all the flocks were gathered. c. “I will gather all of you” – Micah 2. 5 After inquiring if the shepherds knew Laban and had knowledge of his well being, they reply:

“It is well; and see, Rachel his daughter is coming with the sheep!” – Genesis 29:6

6. V 7: Jacob encourages them to remove the stone and water the sheep for it is time. a. V 8: They typically wait for others to arrive with their flocks. b. This way, the stone is only removed once; all sheep watered at the same time. c. V 9: During the conversation, Rachel came with her father‟s sheep. d. If she had them all, would infer Laban‟s flock was small as opposed to later.

“Now as soon as Jacob saw Rachel the daughter of Laban his mother's brother, and the sheep of Laban his mother's brother, Jacob came near and rolled the stone from the well's mouth and watered the flock of Laban his mother's brother. Then Jacob kissed Rachel and wept aloud.” – Genesis 29:10-11

7. Disregarding local custom, Jacob removes the stone himself; this after a long journey. a. By watering the flock of his uncle, hints at fact Jacob (Israel) is source of blessing. b. The kiss, most likely, is a respectful kiss of salutation between family. c. Compare Jacob to Eliezer; Abraham‟s servant was laden down with gifts. d. Perhaps, thinking Jacob would be as well, that is why Laban came running (v. 13). 8. V 13: “When Laban heard the tidings, he ran to meet him, embraced him and kissed him. a. Remarkably different from the treatment he would later bestow upon Jacob. b. Apparently, serves Laban for nothing for space of a month. 9. V 15: “Shall you serve me for nothing; tell me what your wages shall be.” a. Apparently, Jacob had already been thinking about this. b. His wage will be Laban‟s daughter Rachel as his wife. 10. V 16: “Laban had two daughters: the older and Rachel the younger.” a. “Leah‟s eyes were weak” – “tender, softened” – not a negative term. b. “Rachel was of beautiful form and fair to look upon.”

c. Suggests that Leah was plain but pleasant while Rachel was stunning. 11. Suggests that Jacob fell for the better looking; she was the one who took Laban‟s idols. a. Does that imply she was weak in other areas? 12. V 18: “Jacob loved Rachel and said, „I will serve you seven years for Rachel your daughter.” a. This was agreeable to Laban; better that she marry a relative than a stranger. 13. V 20: “Jacob served seven years and they seemed like a few days because he loved her so.” a. At the end of seven years, goes to Laban to receive Rachel. b. Laban makes a feast feigning his intent to keep his word. c. He took Leah, heavily veiled and under cover of darkness, to Jacob‟s tent. 14. V 25: “It came to pass in the morning that, behold, it was Leah.” a. Was this retribution for the deceit he forced into; no doubt Leah was forced into it. b. Seems illogical to consider that Jacob could not have detected this beforehand. c. Perhaps, then, this was supposed to happen; what God had purposed. 15. Jacob‟s (Israel) expectations were to be joined to the “stunning one” not the tender one. a. She was Jacob‟s primary wife; giving him as many sons as the other three combined. b. Leah, not Rachel, was buried with Jacob at Machpelah. c. Rachel produced , who save Israel from famine. d. Leah produced (priesthood) and (Davidic line). 16. Still, this was not the one he was “looking for” – they were looking for Joseph! a. Does this allude to Israel‟s expectations of the Messiah? b. When Israel first beheld him, they were not overly impressed.

“For he grew up before him as a tender plant, and as a root out of a dry ground: he has no form nor comeliness; and when we see him, there is no beauty that we should desire him. He was despised, and rejected of men; a man of sorrows, and acquainted with grief: and as one from whom men hide their face he was despised; and we esteemed him not.” – Isaiah 53:2-3

“But we hoped that it was he who should redeem Israel.” – Luke 24:21

17. But when He returns they will be in awe of Him:

“And I saw the heaven opened; and behold, a white horse, and he that sat thereon called Faithful and True; and in righteousness he does judge and make war. And his eyes are a flame of fire, and upon his head are many crowns; and he has a name written which no one knows but he himself. And he is arrayed in a garment sprinkled with blood: and his name is called The Word of God.” – Revelation 19:11-13

18. V 25: “What is this that you have done to me…why have you beguiled me?” 19. Laban‟s response is to shift responsibility – laying it on the community‟s expectations. a. The first born must be married first. b. Laban defaults to “flesh” in choosing firstborn; Jacob is firstborn but not of flesh. 20. V 27: “Fulfill her week and we will give you the other if you serve me seven more years.” a. Fulfill the wedding week of Leah so as not to repudiate her. b. At the end of the wedding feast, he could marry Rachel and then “pay” for her. 21. V 28: Jacob agreed and married Rachel at the end of the seven day wedding feast.

a. Thus, in exchange for two wives, Jacob worked or Laban fourteen years. b. After the giving of Torah at Sinai, marrying two sisters was forbidden. c. The two wives were given handmaids – and Bilhah – which becomes important. 22. V 30: “He went in unto Rachel and he loved Rachel more than Leah.” a. He had not intended to marry Leah – that was through deceit of her father. b. He labored another seven years knowing his uncle had done this to him. 23. V 31: “The LORD saw that Leah was hated and He opened her womb.” a. “Hated” is really loved less than Rachel who was preferred; he didn‟t mistreat her. b. Yet, Rachel was barren; she was “weak” in this area where Leah was “strong.” 24. V 32: “Leah bore a son and called him …because the LORD has seen my affliction.” a. Reuben  – literally, “see, a son.” b. With his birth, she feels Jacob will prefer her since Rachel is barren. c. This apparently is not to be, however – he continued to prefer Rachel. d. Later, he preferred Rachel‟s firstborn son, Joseph. 25. This raises an interesting point seeing that Joseph inherited the birthright – double portion.

“If a man have two wives, one beloved, and another hated, and they have born him children, both the beloved and the hated; and if the firstborn son be hers that was hated: Then it shall be, when he makes his sons to inherit that which he has, that he may not make the son of the beloved firstborn before the son of the hated, which is indeed the firstborn: But he shall acknowledge the son of the hated for the firstborn, by giving him a double portion of all that he has: for he is the beginning of his strength; the right of the firstborn is his.” – Deuteronomy 21:15-17

26. How then did Jacob justify giving the double portion to Joseph?

“Now the sons of Reuben the firstborn of Israel, (for he was the firstborn; but, forasmuch as he defiled his father's bed, his birthright was given unto the sons of Joseph the son of Israel: and the genealogy is not to be reckoned after the birthright.” – 1 Chronicles 5:1

27. This occurred when Reuben lay with Bilhah (Gen. 35:22). a. Interesting to compare Reuben and Esau – both having lost the birthright. b. Esau wished to kill Jacob (Gen. 27:41); Reuben tried to save Joseph (Gen. 37:21-22). 28. V 33: Leah conceives again and gives birth to (Heb. ) – “has heard.” a. He saw and now He has heard “that I am hated.” 29. V 34: She gives birth to a third son saying, “My husband will be joined unto me.” a. This son‟s name is Levi (Heb. ); Midrash says Levi named “called” by God. b. Phonetically related to  lev or “heart” –  levi means “my heart.” 30. V 35: Leah gives birth to Judah (Heb. ) saying, “This time I will praise the LORD.” a. Contains the sacred Name of God YHVH. b. Contains root word (Heb.  hod) that means “thankfulness” thus “thanks to God.” 31. Footnote: this is the tribe that gives us name Yehudim – “Jews.” a. Chiddushei HaRim notes that Jews are called such after Judah, not the other tribes.

CHAPTER 30: JACOB‟S FAMILY INCREASES

1. Jacob (Israel) multiplied OUTSIDE of the Land. a. Only was born in the Land. b. Later, Israel multiplied in Egypt (outside the Land) – from 70 to 2 million. c. Prophetically, Israel has multiplied in the nations – “you will break forth…” d. At the appointed time, will return to the Land. 2. V 1: “Rachel envied her sister and said to Jacob, „Give me children or I will die.‟” a. “Death” would come from grief and shame characteristic of the stigma of barreness. b. She reverts to ‟s methods – giving the handmaid as a wife to conceive for her. 3. V 2: “Jacob was angry with Rachel saying, „I am in God‟s stead?‟” a. I‟m not the one who can give you children – it‟s not within my power. b. Midrash notes that Jacob did not pray for Rachel as did Isaac for Rebecca. c. Difference would be, Isaac had only one wife. d. Jacob had two wives and Leah had already given him four sons. 4. This prompts Rachel to pray on her own behalf. a. She was given children in response to her prayers. 5. V 3-5: Bilhah is given to Jacob to take as a wife and she bore Dan (Heb. ). 6. V 6: “Rachel said, „God has judged me, has heard my voice and given me a son…Dan.” a. V 8-9: Bilhah conceives again and gives birth to (Heb. ). b. Naphtali‟s name conveys the wrestling/scheming going on to procure Jacob‟s favor. 7. V 9: As a result, Leah gives her handmaid Zilpah to Jacob – Leah is not barren! a. Presumably, Leah would not have done this had Rachel not set the example. b. V 10-11: Zilpah conceives and gives birth to (Heb. ) – “fortune.” c. V 12 -13: Zilpah gives birth to (Heb. ) – “happy.” 8. V 14-16: This is one of the most mysterious instances in Scripture – the mandrakes. a. V 14: Reuben, in time of wheat harvest, goes into a field and finds  dudaim. b. No one is certain of what they were – one translation is “love apples.” c. Believed to have fertility inducing powers to Reuben, Leah and Rachel. d. Was this a superstition among the pagans of Padam-aram? 9. If they were believed to induce fertility and Leah had stopped conceiving, this is evidence that the children are getting involved in the struggle going on between the two sisters (wives). a. Reuben surmises his mother wishes to have more children. b. Reuben will eventually lose his birthright to Joseph, son of Rachel. 10. V 14: “Rachel said, „Please give me some of your son‟s dudaim.‟” a. Obviously Rachel feels that they have the ability to help her have children. b. Leah‟ response: “Wasn‟t it enough that you took my husband? Now you want these?” c. As far as Leah is concerned, Rachel acts as if she is entitled to whatever she wants. d. Rachel is the stunning one; Leah is the plain, tender one. 11. V 15: “Rachel said, „He (Jacob) shall lie with you tonight for your son‟s dudaim.‟” a. Rachel knows that Leah has stopped having children. b. Her plan backfires, however, for Leah conceives. 12. V 17: “God hearkened unto Leah and she conceived and bore a son.” a. She called him Yissachar (Heb. ) – “God has given me my hire.” b. God responded to prayer, not dudaim; Rachel didn‟t conceive because of dudaim. 13. Perhaps the points being proven are:  God alone is in control of Israel – not potions or schemes.  Charms and superstitions have no power.

 Look to God and seek him in prayer for answers to your concerns. 14. V 19-20: Leah gives birth to a sixth son named Zebulon (Heb. ) – “abode.” a. Leah believes this son will convince Jacob that he should dwell with her permanently. b. V 21: Leah gives birth to a daughter named (Heb. ).

“And God remembered Rachel, and God hearkened to her, and opened her womb. And she conceived, and bare a son; and said, „God has taken away (Heb.  asaph) my reproach.‟ And she called his name Joseph (Heb. ); and said, „The LORD shall add (Heb.  yoseph) to me another son.‟” – Genesis 30:22-24

15. “Joseph” has a double meaning: “taking away” her reproach and “adding to” her another son. a. She acknowledges what God has done and believes God for what He will do. b. Thinking prophetically, Joseph‟s story reminds of what He has done for Israel. c. It demonstrates what He will do for Israel in the future re: restoration of the kingdom. d. Traditionally, Joseph born on Yom Teruah – 1 Tishri. 16. V 25: “After the birth of Joseph, Jacob said to Laban, „Send me away to my own country.‟” a. Would seem that the fourteen years expired soon after Joseph‟s birth. b. V 26: “Give me my wives and children that I have served you for.” c. Implying that Laban had control in some way. 17. V 27: “Laban said, „I have observed the signs, and the LORD has blessed because of you.” a. Either observed the obvious – his flocks and herds had grown since Jacob arrived. b. Or he observed signs through occultic means. c. Nevertheless, acknowledged that he was blessed because of Jacob‟s presence. 18. Jacob‟s (Israel) mandate is to be a blessing to the nations. a. Nations are blessed when God‟s people are among them. 19. V 27: Laban said, “If I have found favor in your eyes” – implying he wishes Jacob to stay. a. Perhaps Laban was trying to make Jacob feel guilty, compelling him to stay. b. Insinuating that Jacob‟s departure would bring calamity and poverty upon his kinsman. c. Laban asks Jacob to name his price for remaining. 20. Jacob answers in a way that indicates he had no reason to feel guilty. a. Laban is the one who had been taking advantage of him. b. The time has come for Jacob to take care of his own family.

“Jacob said to him, „You yourself know how I have served you, and how your livestock has fared with me. For you had little before I came, and it has increased abundantly, and the LORD has blessed you wherever I turned. But now when shall I provide for my own household also?‟” – Genesis 30:29-30

21. V 31: Laban asks, “What shall I give you?” – Jacob replies, “Nothing. But here is what I want to do.” – thus begins a very strange series of events. 22. V 32-34: Jacob agrees to stay and work for Laban in an agreement that, on the surface, seemed to favor Laban and put Jacob at a disadvantage. a. Jacob outwitted Laban, playing on Laban‟s tendency to cheat Jacob. b. Jacob had him agree to something that seemed ridiculous. c. However, Laban did not take God‟s favor upon Jacob into account. 23. Here are the main points of the agreement:

 Don‟t give me any of your flocks you possess – what you have now is yours.  Jacob‟s wage will be the un-naturally colored animals born in the future.  Laban removed all the un-naturally colored animals from the flocks.  Left only naturally colored animals with Jacob.  From those in Jacob‟s care, he would keep only the unusually colored.  Any naturally colored animal in Jacob‟s flocks would be considered stolen.  Unusually colored animals born to naturally colored ones would be minimal.  This placed Laban in a very advantageous situation. 24. V 35-36: Laban took the uniquely colored animals and put three days journey between them. a. This was done to make sure that there was no chance the two groups would mingle. b. Demonstrating Laban‟s character. c. Later Jacob will accuse Laban of changing his wages multiple times. 25. V 37-38: Jacob takes measures to protect himself from his uncle and to retain what was his. a. Demonstrates that, in dealing with the ungodly, one shouldn‟t resort to their methods. b. However, there is nothing wrong with outwitting them with integrity and honesty. 26. Here is what Jacob did: a three-pronged plan (three fold cord not easily broken).  Made streaked and peeled rods of poplar and almond.  Set them before the ewes when they came to drink causing them to startle.  This was the time the males would impregnate them.  Separated spotted from the others, having the spotted walk before the others.  This was to influence others to bear spotted young.  Set the rods before the stronger animals when it came time to mate.  To build a sturdier flock. 27. Later it becomes clear that Jacob knew to do this through a vision he had not revealed. a. As result of his plan, his flocks were numerous and stronger; Laban‟s weaker. b. Jacob amassed great numbers of stock. 28. If offspring can be influenced by something visual in an animal, is it true for humans? a. Suggesting that man and wife, in procreation, should not be influenced by externals. b. i.e. impure thoughts, third parties etc. c. This story would imply that outer influences could affect nature and soul of child.

CHAPTER 31: JACOB FLEES FROM LABAN

“Now Jacob heard that the sons of Laban were saying, „Jacob has taken all that was our father's, and from what was our father's he has gained all this wealth.‟ And Jacob saw that Laban did not regard him with favor as before. Then the LORD said to Jacob, „Return to the land of your fathers and to your kindred, and I will be with you.‟” – Genesis 31:1-3

1. Jacob had worked for Laban for twenty years, very faithfully; yet heard slanderous remarks. a. He saw that his blessing had provoked them to jealousy and contempt from Laban. b. They falsely accused Jacob of being a supplanter – “taken all that was our father‟s.” c. Cain, Pharaoh, Abimelech and others did the same – always jealous of God‟s favor. 2. Laban could not accuse Jacob of breaking the deal; he had tried his best to work it in his favor. a. Still he could not hide his bad feelings toward Jacob. 3. A similar sentiment is present in today‟s world:

 Israeli- Arab conflict.  The so-called 99%. 4. At this point, God speaks to Jacob to return – made it clear the time had come. a. God makes it uncomfortable for His people when it is time for them to move. b. Prophetically, accusations and contempt will come from the people around us. c. That will let us know the time to leave is approaching. 5. V 4-6: Jacob called Leah and Rachel into the field to speak privately with them of departing. a. Noteworthy that Jacob did not make this decision until consulting with his wives. b. He points out to them, they know how hard he has worked on Laban‟s behalf. c. Wisely, he lays out the facts of the matter before explaining his decision. 6. Stone Edition makes this comment:

“God‟s tests are always calibrated to correspond to the strength of the person being tested.”

7. Jacob only had to hear God‟s command in light of his present circumstances. a. However, explained the practical issues to his wives; they did not hear the command. b. He was very considerate of BOTH his wives in this matter – leaving their only home. 8. V 7: “Your father has mocked me and changed my wages ten times.” a. This statement is backed up later when Jacob confronts Laban who does not deny. b. This, in spite of fact Jacob was a faithful and hard worker – Laban took advantage. c. “But God did not allow him to harm me.” d. V 9: “God has taken away the cattle of your father and given them to me.”

“A good man leaves an inheritance to his children's children, but the sinner's wealth is laid up for the righteous.” – Proverb 13:22

9. V 10-13: Jacob relates the dream of the speckled goats and why he made the arrangement. a. The angel of God (used interchangeably as God) points out the speckled goats. b. God let him know that this was going to happen because of what Laban had done. c. Hinting that the peeled rods were completely unnecessary – why do it then? d. To conceal God‟s handiwork? e. Prophetically, hints at miraculous intervention for His people precipitates departure. 10. V 13: “I am the God of Bethel where you made a vow; get out of this land and go home.” a. “Where you anointed a pillar (lit. “standing stone”) – “anointed” is  mashachta. b. This was “the stone” at his head. c. In keeping your vow, you must leave and return to your homeland. 11. V 14-16: Leah and Rachel acknowledge that they are no more than strangers as well. a. They have no in Laban‟s house – their future is with Jacob. b. They support him in the decision to leave. 12. V 17-18: Jacob gathers all his belongings and his flocks and herds without stealth. a. He does not want to be perceived as a supplanter. b. He does, however, outwit Laban – honestly. c. Laban was gone to shear his sheep; a process that would take several days. 13. V 19: “And Rachel stole the teraphim (Heb. )that were her fathers.” a. These believed to be gods of protection and good fortune; Laban calls them “my gods.”

b. The root word rapha suggests “mending, healing.” c. Footnote: rapha also root for  raphaim – “giants.” 14. Related root word is raphah which means “weaken” – weakened leads to mending. a. Remember, “Leah‟s eyes were weak but Rachel was stunning.” b. Rachel, however, may have been weak in other areas not so obvious. 15. V 20: “Jacob outwitted Laban the Aramean in that he did not tell him he was leaving.” a. He didn‟t deceive in sense that Laban sought to deceive him. b. He didn‟t reveal to Laban and sons that he was aware of their feelings toward him. 16. V 21: “So he fled with all that he had and passed (Heb. root  avar) over the River. a. The river would be the Euphrates. b. He headed in the direction of what would be known as Gilead. c. Laban learns of flight on the 3rd day, pursues and overtakes him on the 7th day. 17. Apparently, Laban set out with intention to kill Jacob. a. V 24: God intervened in a dream warning Laban not to speak good or bad. b. Indicating that he was not to entice him to return with nice things or threaten with bad. c. God had intervened on behalf of Abraham in a dream with Abimelech.

“And Laban said to Jacob, „What have you done, that you have tricked me and driven away my daughters like captives of the sword? Why did you flee secretly and trick me, and did not tell me, so that I might have sent you away with mirth and songs, with tambourine and lyre? And why did you not permit me to kiss my sons and my daughters farewell? Now you have done foolishly. It is in my power to do you harm. But the God of your father spoke to me last night, saying, 'Be careful not to say anything to Jacob, either good or bad.” – Genesis 31:26-29

18. Laban, who has taken advantage of Jacob, acts as if he‟s hurt at Jacob‟s actions. a. Acting the injured father, he accuses Jacob of wrongdoing. b. Refers to them as “my daughters” and “my sons.” c. Jacob (Israel) must suffer many accusations at the hand of the wicked. 19. He hints to Jacob that I would have killed you if it weren‟t for your God. a. He apparently pursued him with a great number of people. b. Soon he will encounter Esau who comes with a great number of people. 20. V 30: “Seeing you wish to return to your father‟s house, why have stolen my gods?” a. Jacob first explains his departure – fearful Laban would withhold by force. b. “Whoever (among us) has your gods shall not live.” – pronounces a curse upon guilty. c. Basically saying Laban was permitted to do that person whatever he wished. d. Not knowing that Rachel was the one – she will die very soon thereafter. 21. V 34: “Rachel had taken the teraphim and put them in the saddle of the camel.” a. Preventing Laban from searching there as he looked for his gods. b. “The manner of women is upon me” – not sure that is true. c. Perhaps Laban was using the gods as excuse to search through all of Jacob‟s stuff. 22. V 36: “Jacob was angry and strove with Laban” – he had looked through all his things. a. Challenges Laban to place all stolen goods in the open for all to see. b. Reminds Laban that in twenty years of service, he had never taken anything from him. c. Jacob went above and beyond to make sure there could be no accusation against him. d. Laban‟s accusations were unjustified and he knew it.

23. V 41: “I served you fourteen years for your daughters and six years for your flock.” a. Alludes to Laban‟s deceit (Jacob would have only served seven years). b. Laban changed his wage throughout that time, ten times (multiple times). c. Is Jacob‟s trouble more than seven years? d. Is it a time of blessing in the face of being harassed, accused and deceived?

“If the God of my father, the God of Abraham and the Fear of Isaac, had not been on my side, surely now you would have sent me away empty-handed. God saw my affliction and the labor of my hands and rebuked you last night.” – Genesis 31:42

24. “Fear of Isaac” said to refer to the “dread” Isaac felt on the alter (Gen. 22). a. Hebrew word  pachad means “fear impending danger.” b. Isaac, no doubt, feared what was coming only to be delivered by God. 25. Laban makes no attempt to refute Jacob‟s claim but makesand unbelievable statement:

“The daughters are my daughters, the children are my children, the flocks are my flocks, and all that you see is mine. But what can I do this day for these my daughters or for their children whom they have borne?” – Genesis 31:43

26. Is this an attempt to save face before all gathered? He reveals his true feelings. a. Before, played the martyr; now insisting everything is his in spite of Jacob‟s argument. b. Reminiscent of the herdsmen of Gerar claiming the water from wells dug by Isaac. c. Speaks of mindset Syrians have today – the Golan is ours.

CHAPTER 31 - 32: COVENANT AT GILEAD

1. V 44: “Come, let us make a covenant between you and me.” a. V 45: In response, Jacob took “a stone” (not “the stone”) and set it up as a pillar. b. V 46: Had servants gather stones and made a heap (Heb.  gal). c. They all ate there at the heap. 2. V 47: Both parties referred to it as “the heap of witness” – (Heb.  galeed). a. Also known as Gilead. b. This is where Elijah would hail from – he is one of two witnesses. c. Supposed to come at time of a covenantal meal (Passover) declaring Messiah. d. V 46: Jacob had his “brethren” (sons) “gather stones” – as did Elijah in 1 Kings 18:31. 3. The place (not the heap) was also called Mizpah (a watch post) because:

“The LORD watch (Heb. root  tzafah) between you and me, when we are out of one another's sight. If you oppress my daughters, or if you take wives besides my daughters, although no one is with us, see, God is witness between you and me.” – Genesis 31:49-50

4. This is the same word that is used for “watchman” in Ezekiel 33. a. Interesting that this place that is a watch post is home to Elijah the witness. b. Prophetically, this links “spirit of Elijah” with the “watchman.” c. Laban warns that God will “watch” if you take “strange wives.” d. Which is essentially why Elijah is sent before great and dreadful day of the LORD.

5. V 52: “I will not pass over this heap and you will not pass over to do the other harm.” a. Laban pretends to be concerned about his daughters welfare by the covenant. b. Becomes clear that his real intent is to protect himself from Jacob by a covenant. c. They could cross the place for peaceful purposes. 6. V 53: While Laban invokes the god of Nahor AND the God of Abraham, Jacob only swears by the “Fear of his father, Isaac.” a. Indicating that ties to the relatives in Haran (Syria) are severed. 7. CH 32, V 1: “In the morning, Laban rose, kissed his daughters and sons and blessed them.” a. He departed and went his way. 8. V 2: “Jacob departed and went his way and the angels of God met him” – sent to protect him? a. Jacob then says, “This is God‟s camp” calling it  Machanaim. b. Literally, “two camps” – angelic camps; one outside the land and one inside? c. He was only one to see them – perhaps the angels were ascending and descending. d. Hebrew wording suggest he “recognized them.” e. Might refer to his camp and the angelic camp. 9. Interestingly this occurred in Gilead (Elijah‟s abode). a. What does Elijah play a role in? – the restoration of all things. b. Bringing two camps together in one. 10. Ultimately, Messiah is one who accomplishes this; He is the stone watching over the heads.