לזכות רפואה שלימה אחינו כל בית ישראל הנתונים בצרה ובשביה
This week’s Parshah picks up on the narrative of Yaakov’s journey after being sent away from Yitzchak and Rivkah in order to avoid the wrath of Eisav. It is in this vein that we can approach one of the earlier climactic moments of Yaakov’s life–the well-known accounting of his dream with the ladder reaching towards the heavens.
The Possuk describes how the top of the ladder ascended Heavenward, and there were Angels ascending and descending the rungs. The Possuk does not elaborate on who or what these Angels were representing; the Midrashim record several options. One lesser known approach (in the author’s estimation) offered by Rabbeinu Bachye is the possibility of these “Angels” in reality being Moshe and Aharon; he proffers, that since the Hebrew word for “Sinai” [numerical value of 130] is the same as the Hebrew word for ladder [Sulam], Yaakov’s dream is in reality a prophecy about the future acceptance of the Torah by his descendants at Har Sinai, several hundred years later, through the hands of Moshe and Aharon.
Rabbeinu Bachye offers a different, more mystical, and inspiring approach. It is axiomatic within Judaism that our ancient forefathers, who laid the foundation for the eternity of the Jewish Nation, prophetically were aware of the future happenings and travails of their descendants [the Possuk states as much explicitly by the “Treaty between the Parts”, recounted at the end of Parshat Lech Lecha, where G-d tells Avraham that his progeny are destined to face much earthly suffering]. The Angels that were ascending and descending in reality were the guiding Angels of the four primary nations under which the Jews would face eventual exile. Hence, the Angel of Babel ascended 70 rungs, and then descended [one rung for each year of the Babylonian domination of our ancestors]; the Angel of Persia climbed 52 rungs before crashing down; the Angel of Greece [Yavan] was able to ascend 180 rungs before they, too, would fall at the hands of the Maccabis; and the last Angel, the Angel of Edom [Rome], gave Yaakov the most cause for fear and trepidation–for Yaakov witnessed the Angel climbing, but seemingly never descending! History has born out this vision, for pogroms, crusades and Holocausts have been our lot at the hands of Western [Roman] cultures and powers. [One need not look past the recent arrest warrant issued by the ICC for Premier Benyamin Netanyahu—there has never been a sitting democratically elected leader charged by the ICC, and many countries in Europe have agreed to execute the warrant. Or one can look at the vicious pogrom in Amsterdam two weeks ago for another example of Jew-hate. Unfortunately, there is no shortage of such examples across the European continent especially].
Upon realizing this prophecy, Yaakov was rightfully fearful for his descendants, as there did not appear to be an ending to this last Exile! At this point, the Midrash offers that G-d informs Yaakov of the prophecy of Obadiah [himself a convert from Edom], which states that at the time of the future redemption, G-d tells the people of Edom– “Even if you nest like an eagle, above the highest heights known to man, from there I will cast you down.’’ Thus, we see in this prophecy the assurance of Hashem that no matter how long and bitter the last exile of Edom will seem, ultimately, Hashem’s redemption of his people is guaranteed.
Perhaps, we can suggest, that this explanation of Yaakov’s vision can provide much poignancy vis-a-vis a future episode in Yaakov’s life–namely, that of his battle with the ANGEL OF EDOM upon Yaakov’s return to Israel 22 years later. For Yaakov’s returning to Israel is meant to foreshadow the eventual total ingathering of the Jewish people back to the land of Israel, their Ancient Homeland–and that can only take place upon the fall of Edom, the last of our Exiles. As explained, Yaakov had not seen that ending in his vision, where the Angel of Edom is seen as ascendant, but never experiencing its downfall. The culmination of that Prophecy, where Yaakov witnesses [prophetically] the catacolysmic ending of Edom, takes place only upon Yaakov’s return to Israel, where he personally battles, and defeats, the Heavenly representative of the Western powers. Thus, his prophecy can be seen as coming full circle, and Yaakov was able to be assured of the eventual total and complete redemption of the Jewish people, of which we pray that we merit to bear witness, speedily in our days.
Dedicated in memory of all those who have perished and sacrificed for Am Yisrael.
Have a Great Shabbas.