#vayetzei

[girlactionfigure]

Vayetzei

During the mad bustle of everyday life, we are often blissfully unaware of anything other than the immediate needs of each individual moment. But flickering past us in our state of semi-oblivion are many potential moments of meaning, growth and opportunity. These missed moments can often lead to an acute sense of painful regret. Jacob’s dream and the sudden realization of his missed opportunity, serve as a wake-up call to us all.

[geostatonary]

tonight in torah study we discuss funny little bridal bait and switches, animal husbandry based conflict tactics, the tragedy of jacob's wives, and that time g-d transgendered a girl so rachel wouldn't look bad

[micha-phone]

Vayetzei

“Surely Hashem is in this place and I did not know it” and “How awesome is this place! This is none other than the abode of God and that is the gateway to Heaven” In this parsha Hashem appears to Jacob in a dream and speaks to him. This happens as he leaves his parents’ home to stay with his Uncle Laban. It happens in a place he does not see as remarkable until after he awakens. What does it mean to see anywhere as having the possibility to be holy? To be open to change wherever we are? Many commentators suggest that this particular spot was holy, and Jacob was saying how he was not prepared to receive the word of God. But how can we know which sites are chosen to be holy? I don’t think we can. We need to treat all the land with respect, and we need to be open to having our minds changed wherever we are.

[rickpoet]

There may or may not be a clip of toddler Jude in this video for my first poem for Torah portion Vayetzei. Either way, our first family keeps on keeping on.

[eretzyisrael]

STAIRWAY TO HEAVEN

“And [Jacob] dreamed, and behold! a ladder set up on the ground and its top reached to heaven; and behold, angels of God were ascending and descending upon it.” Gen. 28:12

Torah portion Vayetzei begins with Jacob’s famous dream of angels going up and down a ladder. The Klausenberger Rebbe teaches that this verse presents two ways to improve one’s character. The first way is “a ladder set up on the ground.” This means we start at the bottom and slowly climb, changing our bad habits into good ones and becoming a better person step by step. If we keep moving upwards, we will eventually reach the heavens.

The other path to character refinement is ascending right to the top. This means trying to remedy our faults all at once. The most likely outcome of this method is falling back down to where we started. Humans are not angels; we cannot move from one state to another in an instant.

Judaism places a huge emphasis on becoming a better person but there are no shortcuts to self-improvement. What’s important is not how fast you change, but rather that you keep moving higher.

Image: “Jacob’s Dream” (detail) by William Blake, 1805

[ofpd]

parashas vayetzei really has everything like aphrodisiacs and unrequited love and sisters fighting over a man and sort of even male prostitution it's crazy. these are all even within one scene i forget what else happens

[thefernmanner]

"The Kaddish." From the Book of Sirach, "The Manner of the Fern" 22: 3-6.

Sirach introduces an important aspect of the Pislam called the Kaddish. Some habits do not die well, like children who are killing us with their naughty defiant behavior. one prays for release.

Kaddish is a formal prayer but here it is a kind of whisper called "detachment". Dispassion for anything other than that which is useful in the pursuit of the sacred would be another term. The etymology calls the state of Kaddish as "bulletproof glass."

"The verb קדש (qadash) means to be holy, which essentially means to be permanent and unalterable. This verb is the opposite of חלל (halal), to be profane, which actually means to pierce, and thus to alter or use until entirely worn. Over the centuries many items have been declared holy and kept in glass boxes and devoid of any practical usefulness, but despite the best intentions of men, everything falls apart and only the laws of nature are truly holy.

The Bible's unique insight in these matters has the human embodiment of natural law pierced rather than preserved behind bullet proof glass. The hallowed alternative, still painfully rampant in our modern world, violates the First Commandment and is destined to be ruined by the very natural law it sought to represent.

Noun קדש (qodesh), meaning apartness or sacredness of items and places. The familiar term קדש הקדשים (qodesh haqodeshim), or Holy of Holies, is formed from this word. Adjective קדוש (qadosh) means sacred or holy. This is also the word for "saint." Verb קדש (qadash) means to consecrate, make or be holy. Nouns קדש (qadesh) and קדשה (qadesha) refer respectively to male and female religious prostitutes. Noun מקדש (miqdash), literally a place of separateness or holiness, denotes a religious place or facility."

Kaddish is 126, קךו‎, kachev, "to take charge of his power."

Sirach's words emphasize that good sense and discipline are the paths to power and the path away from all that is not too good. There are two types of habits that lead to the unhappy trail, they are called sons and daughters:

Sons=270, ר‎ע, ra, bad, evil, wicked.‎

Daughters=495, ת‎ץה‎, teza, "the thesis."

Hebrew references to sons therefore refer to bad habits, daughters are the hidden tendencies. This pattern scales from boys to men, dughters to women, single persons to entire communities. The goal of the study of the Torah and Tanakh is to turn undisciplined boys and girls into their noble polar opposites. Sirach says the time in between is a time of mourning and indeed it is:

Degenerate Children

3 It is a disgrace to be the father of an undisciplined son,     and the birth of a daughter is a loss. 4 A sensible daughter obtains a husband of her own,     but one who acts shamefully is a grief to her father. 5 An impudent daughter disgraces father and husband     and is despised by both. 6 Like music in time of mourning is ill-timed conversation,     but a thrashing and discipline are at all times wisdom.[a]

In Vayetzei, The Torah mentions how birth can rid a soul of disgrace and start a new life, the opposite of a time of mourning, called the Kaddish. In Jewish when something dies or a time ends, one is automatically thrust into a new reality and if one is prepared, it can confer blessings upon the Self:

16 So when Jacob came in from the fields that evening, Leah went out to meet him. “You must sleep with me,” she said. “I have hired you with my son’s mandrakes.” So he slept with her that night.

17 God listened to Leah, and she became pregnant and bore Jacob a fifth son. 18 Then Leah said, “God has rewarded me for giving my servant to my husband.” So she named him Issachar [hired man].[p]

19 Leah conceived again and bore Jacob a sixth son. 20 Then Leah said, “God has presented me with a precious gift. This time my husband will treat me with honor, because I have borne him six sons.” So she named him Zebulun [God’s resting place].[q]

21 Some time later she gave birth to a daughter and named her Dinah [judgement].

22 Then God remembered Rachel; he listened to her and enabled her to conceive. 23 She became pregnant and gave birth to a son and said, “God has taken away my disgrace.” 24 She named him Joseph,[r] and said, “May the Lord add to me another son.”

Leah was really horny and started giving Jacob drugs. Together they spawned and Tribes of Israel were born.

The Kabbalah I have started above indicates the couple along with Rachel actually employed Dinah, "good judgement" and were able to start as many as six sons, creating conditions right for Self-Realization on the Sixth Day.

The Values in Gematria are:

v. 16: Leah went out. The Number is 12908, יב‎ץח‎, yevtshah, "will perform."

v. 17-18: God listened to Leah. The Number is עטךו‎‎, atechav‎‎, "I will delay with the pen."

Delays are permanent disconnects between the urges to sin and the desire to be happy. Once this is properly negatively reinforced and better habits are introduced, a "permanent delay" of Eve's curse will take place.

The next passage refers to this as "resting in honor."

v. 19-20: Leah conceived again. Six times the Rabbi is going to have to explain how sin and salvation are not intertwied. By the end of the Fifth Time, the "husband will treat the wife with honor." The Number is 10652, קוןב‎‎‎ ‎, conv, "a proper shopper."

Leah and Rachel chose well, and so did Jacob so the formula worked. The Zohar implies one cannot inversely choose poorly, purchase a lout, and then expect to understand the proper outcome called the Six Sons.

Everyone is afraid of winding up with someone else that is old and fugly so they choose and endure whiplash from a partner that is not right for them. If he or she is you, shame on you.

v. 21: Sometime later she gave birth to Dinah. The Number is 3367, לגס‎ז‎ ‎‎, legasz,"to speak with logic."

v. 22-24: God has taken away my disgrace. The Number is 7616, ע‎וי״ו, a vilehavu, "Whip up the excitement. You will love it."

Disgrace is a product of impulsive, ignorant behavior. Sexy stuff is disgraceful until one learns how to handle onself. The secret to fixing this is in this block of text. First there must be a period of mourning over all the strange and careless thing one has done, then one must find a sweaty falcon, force him to the ground and keep him there.

The Numbers for the lessons from this section of the Book of Sirach follow:

v. 3-4: A daughter who acts shamefully is a disgrace. The Number is 7897, עח‎‎ץז‎, aachtzaz, "the eight that moved."

The Torah does not spend a great deal of time on the Eighth Day nor the Ninth. The Eighth is 655, םן‎ה, the menha, "the landing ground."‎

The Eighth Day constitutes the observances of the Mishpatim, the ethical treatist of the Torah. First one becomes moral and intelligent across the course of the Seven Days, then one becomes dependable and competent, finally on the Ninth, 715, ן‎י״ה, henyeata, one "gets the drive" and becomes confident.

v. 5-6: The music of mourning does not make good conversation. The Number is 7776, ן‎י‎עו‎, הנה או, hana or, "use the power of transformation. Pleasure or...?"

[thegospelofstjohn]

"The Sputum." From the Gospel of Saint John, 11: 12-16.

John continues to explain how to cross the Northwest Wall, the one between all the training, education, experience and the uncertain aspects of the Self.

Jesus calles this death but he means something else. Death is 118, קיח‎, kich, or "sputum". Sputum are the latent tendencies we all have to do what is needed to be competitive instead of admired. There are two ways in Judaism to be recognized. One is prideful one is not. Jesus explains this using the term Thomas, or twins.

One aspect of the self is a man, the other is a lizard, a crocodile. When the internal atom splits, man is expected to perform Thomas and choose the side is the man, not the lizard. This happens after Day 3.

The Discples mistake this for "natural sleep" which it is not. The Number is 622, וךב‎, vechav‎, "torture" which is called shabbar, "a commit to the farmfield of work." Jesus says work is the answer only if one knows for which Thomas one is working to shed, and which to keep.

12 His disciples replied, “Lord, if he sleeps, he will get better.” 13 Jesus had been speaking of his death, but his disciples thought he meant natural sleep.

14 So then he told them plainly, “Lazarus is dead, 15 and for your sake I am glad I was not there, so that you may believe. But let us go to him.”

16 Then Thomas (also known as Didymus[a]) said to the rest of the disciples, “Let us also go, that we may die with him.”

The Values in Gematria are:

v. 12-13: What do we think of when we fall asleep? Who want to bone. If the Self is in charge, we do not have work at knowing who bone. When we wake up, we know what who we should go to based on whom the Self has made available to us. The Number is 5934, הטגד‎‎, hategad, "tie the knot around the cluster and make it one bundle."

The Kabbalah for a bundle is the foundation of Jewish learning. How do we force the Attributes together inside the Self and yet remain an independent being? The answer is to know when one is free to do whatever one wants, however one wants and when the Law and the laws are in force.

This is the dream Self, the one we want to go to, who can do this without a single bit of strain.

v. 14-15: He told them plainly. The Number is 7802, זףב, zefav, "a coating."

Coatings are not allowed. One must be told to obey the Torah if one wants to be happy. One may end up enjoying the same things, but the reasons must change or sin and corruption will forestall Shabbos. Shabbos is the most sacred Law in Judaism, one cannot choose to disobey the rites associated with the achievement of the knowledge of Shabbos. Shabbos as the Torah says is a process of vetting ways to satisfy the desire in order come up with a proper mindset. Until this is achieved, one is said to be asleep. Once one is finished sleeping one spews, and Shabbos is achieved.

Jesus says we know Shabbos has arrived just as the Torah predicts:

v. 16: Let us go and die with him. The Number is 6823, ג‎וחח‎ ‎ g‎vechach‎, "‎laughter". Sarah's laughter over her impending pregnancy with Isaac is very famous but not at all understood. Sarah did not know about Shabbos. It is too early in the Torah to discuss such a thing. Abraham himself did not learn about it on His own and was willing to sacrifice Isaac for the sake of obedience. Jacob understood and thus he overcame Laban.

From Vayetzei:

9 While he was still talking with them, Rachel came with her father’s sheep, for she was a shepherd. 10 When Jacob saw Rachel daughter of his uncle Laban “pure white”, and Laban’s sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle’s sheep. 11 Then Jacob kissed Rachel and began to weep aloud. 12 He had told Rachel that he was a relative of her father and a son of Rebekah. So she ran and told her father.

=The Follower, on a sojourn east and upward towards the sun, met the shepherd, the daughter of the untarnished future. Fortune was revealed within the Self. The follower was descended from the past which can be surpassed by realizing the Pure Self in the present:

13 As soon as Laban heard the news about Jacob, his sister’s son, he hurried to meet him. He embraced him and kissed him and brought him to his home, and there Jacob told him all these things. 14 Then Laban said to him, “You are my own flesh and blood.”

=Purity follows purity.

Jacob Marries Leah and Rachel, the Deacon and the Ewe. 

After Jacob had stayed with him for a whole month, 15 Laban said to him, “Just because you are a relative of mine, should you work for me for nothing? Tell me what your wages should be.”

16 Now Laban had two daughters; the name of the older was Leah, and the name of the younger was Rachel. 17 Leah had weak[f] eyes, but Rachel had a lovely figure and was beautiful. 18 Jacob was in love with Rachel and said, “I’ll work for you seven years in return for your younger daughter Rachel.”

19 Laban said, “It’s better that I give her to you than to some other man. Stay here with me.” 20 So Jacob served seven years to get Rachel, but they seemed like only a few days to him because of his love for her.

21 Then Jacob said to Laban, “Give me my wife. My time is completed, and I want to make love to her.”

Rolling the stone away is an important aspect of the awakening process. Unless can do it, one cannot be a called a Jew, nor attain to the Court of the Assembly of the Kingdom of Israel. But Jacob did it, and so did Solomon.

When Jacob saw Rachel daughter of his uncle Laban “pure white”, and Laban’s sheep, he went over and rolled the stone away from the mouth of the well and watered his uncle’s sheep.

The Number is 11355, יאשןה‎‎‎, yashana, "sleep and send away."

"Verb ישן (yashen) means to sleep, which seems to indicate that the ancients related one's daily activities to a forward stroke of one's mental blade against the whetstone of life, whereas sleep counted as the trailing stroke backward and removal of the burr. Adjective ישן (yashen) means sleeping or sleepy, and is obviously similar to its sibling noun ישן (yashen), which means old. Nouns שנה (shena), שנא (shena') and שנת (shenat) mean sleep.

Verb שנא (sane') is commonly translated with to hate but actually lacks the angry emotion that our English word conveys. It rather means to reject, create distance from and send away. Adjective שניא (sani') means hated (i.e. the hated wife), and noun שנאה (sin'a) means a hating or hatred, which comes down to a separating or a sending away."

Later he woke up from a dream of sleep after he became able to sqvuirt and became Israel.

Solomon's water was called ein etham: "to change one's alliances from the undertows of society to the King's Way of loving one's neighbor."

"The unused verb יתן (yatan) probably denoted the permanence of flowing water (it does so in cognate languages). The adjective אתן or איתן ('etan) means perennial or ever-flowing.

The noun אתון ('aton), from an assumed root אתן ('atan), describes a female donkey or she-ass. In the ancient world camels signified international trade (like our trucks), horses signified military might (our jeeps), oxen signified heavy farm work or local commerce (our tractors and lorries), and donkeys, particularly female donkeys, signified the spontaneous congress of peaceful and free civilians (our Volkswagens and campers).

Female donkeys were the units of social networks and symbolized both the freedom, peace and prosperity, and the curiosity about and concern for one's neighbor upon which any social network is based.

This is why mankind's King rides a donkey (Zechariah 9:9): donkeys mostly carry stories, and mankind's King, obviously, is the Word of God, or the formal manifestation of natural law."

Shabbos, therefore is a habit that must be modified as life and the times change and with them, as definitions of happiness change along the way (obviously). This is why were given long life and told to study the Torah. Societies that never learn about Shabbos need Lazarus, fully, awake, alive, and on his feet, ready to fight.

[thebookofnehemiah]

"The Fucking Around." From the Book of Nehemiah, "the Exploration of the Mysteries of the Lions that Lay," 11: 1-2.

As during the Departure, when God explained the priority tasks for attaining to freedom, the Nsh is told to repopulate the New Jerusalem with "Solomon's Servants", persons from Judah and Benjamin who lived in Jerusalem. "Sons of Israel who are ready for Glory to God through Peace on Earth."

The Departure in Vayetzei is too detailed to relay all at once, but it begins with Jabob's wet dream which mentions Bethel, the topic of our discussion in the Book of Nehemiah:

Jacob’s Dream at Bethel “The House of God.” 

10 Jacob left Beersheba “the highest” and set out for Harran “the climb”  11 When he reached a certain place, he stopped for the night because the sun had set. Taking one of the stones there, he put it under his head and lay down to sleep.

=which stone? which skill do you think? #1, Reuben “to lead.”

  12 He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven =the climb, and the angels of God were ascending and descending on it. “yesterdays going up, tomorrows coming down.”

There is no time to wait for the condolences or congratulations of others in the making of one's way to happiness. Our world's leaders and governments are trying to fool us into thinking it is all right to wait and see and this is a foolish way to live. The most important figure in western religion is Jacob, the man who became Israel, and he did not wait to do his Harran. He did what his father told him to do, earned his title, became intelligent and worldly and then he took the world by storm.

We must not do any less. The Nsh will not one day the king unless he lives life on the slopes of Harran. Fuck anyone that can't keep up. They obviously aren't worthy and must be left behind to wallow in their silly personal or professional sorrows, who cares what it is or why. If it is in the way, it must not be in the way.

This is how we enter Bethel at the top of Harran and will one day refound Jersualem once everyone learns, but not from within, but from the world's leaders.

The New Residents of Jerusalem

11 Now the leaders of the people settled in Jerusalem. The rest of the people cast lots to bring one out of every ten of them to live in Jerusalem, the holy city, while the remaining nine were to stay in their own towns.

 2 The people commended all who volunteered to live in Jerusalem.

The Values in Gematria are:

v. 1: The leaders settled in Jerusalem. Our planet's leaders are not planning to publish the peace. Troublemakers and scoundrels all of them, they are allowing time to waste and lives to squander. There must be a Nsh, one like Jacob who is unwilling to live in the manner they are forging.

I am not a Nsh but I refuse to allow a bunch of fat faggitts in the Republican Party who are sitting illegally ruin my life. I want them out, and the law says I am right.

The Number is 12832, "choose yabachev." "do not blubber."

v. 2: The people commended all who volunteered to live in Jerusalem. The Nobles of Israel know that which about I speak is correct. Thousands of years have past. But once again, we are about to struggle against another Pharaoah. This must not be allowed to happen. Now the Torah forbids Jews from looking, feeling, or living in a way that is wretched.

All of you, get up off your asses and help me put Donald Trump and those Mormons to death for the evil they have done and let's collect our paychecks and be done.

The Number is 4656, דוהו‎‎ ‎, doha, "objectionable."

Jews do not volunteer to settle in Jerusalem and do what is mandated by the Torah. The Mashiach is a divine expectation and you shall not wait further in its making. The Nsh must be anointed and this effort must begin. No more fucking around.

Are you Jews and Muslims really going to let a bunch of pusbags like those filthy Mormons push you around? And put another loser in the White House when the law says this is prohibited? Let's kill the bastards and live a little.

[dfroza]

A link to my personal reading of the Scriptures

for the 4th of december 2024 with a paired chapter from each Testament (the First & the New Covenant) of the Bible

[The Book of John, Chapter 5 • The Book of 2nd Samuel, Chapter 10]

along with Today’s reading from the ancient books of Proverbs and Psalms with Proverbs 4 and Psalm 4 coinciding with the day of the month, accompanied by Psalm 74 for the 74th day of Astronomical Autumn, and Psalm 39 for day 339 of the year (with the consummate book of 150 Psalms in its 3rd revolution this year)

A post by John Parsons:

Jacob's Great Awakening...

In our Torah portion this week (Vayetzei) we read: "Then Jacob awoke from his sleep and said, akhen yesh Adonai ba'makom ha'zeh, ve'anokhi loh yada’ti: 'Surely the LORD is in this place, but I did not know it'" (Gen. 28:16). Jacob had been asleep but was jarred awake. He found himself in awe, sensing the presence of the gateway to heaven. The sages note the grammar here is emphatic, suggesting that Jacob said: "Surely the LORD is in this place -- but am I (וְאָנכִי)? I do not know! (לא יָדָעְתִּי). Jacob had awakened from his dream to realize that he had been dreaming his life away, living in a fantasy world. God is present in this place – but am I? Have I awakened to be present before God?

"All religious reality begins with what biblical religion calls the ‘fear of God.’ It comes when our existence between birth and death becomes incomprehensible and uncanny, when all security is shattered through the mystery. This is not the relative mystery of that which is inaccessible only to the present state of human knowledge and is hence in principle discoverable. It is the essential mystery, the inscrutableness of which belongs to its very nature... Through this dark gate (which is only a gate and not, as some theologians believe, a dwelling) the believing man steps forth into the everyday which is henceforth hallowed as the place in which he has to live with the mystery. He steps forth directed and assigned to the concrete, contextual situations of his existence. That he henceforth accepts the situation as given him by the Giver is what Biblical religion calls the ‘fear of God.’" (Martin Buber, Eclipse of God).

An honest theology must find a place for mystery, for “seeing through a glass darkly,” and for the apprehension of awe and wonder. Philosophy (not science) asks the question: “Why is there something rather than nothing at all?” This is a question regarding the “why” of existence itself, the profusion of life as it surrounds us. Is there a reason for existence, a purpose, a direction, a radical meaning? Faith “sees what is invisible” by experiencing reality as revelation: the mystery of life points beyond itself to God’s creative and sustaining presence: “In Him we live and move and have our being” (Acts 17:28; Rom. 1:20). Cut open a seed and what do you see, but “the hidden power that makes the fruit grow toward the sky.” Likewise what is most real about us is shrouded in profound mystery. We are finite, our lives are short and bounded by darkness, yet we sense God’s Spirit, the hidden power that upholds our souls, and we trust that we will indeed live forever because of God's love. As theologian Paul Tillich wrote: “The question of being is not the question of any specific being, its existence and nature, but it is the question of what it means to be. It is the simplest, most profound, and absolutely inexhaustible question – the question of what it means to say something is. The word “is” hides the riddle of all riddles, the mystery that there is anything at all.” Though we might try to explain God by way of logic and doctrine, in the end it is the mystery of "Messiah in you - the hope of glory."

When God said, "Let there be light, and there was light" (Gen. 1:3), He seemed to put on light as a robe of the Divine Majesty and Kingship: He wrapped Himself with radiance as a tallit gadol... Da lifnei mi attah omed (דַּע לִפְנֵי מִי אַתָּה עוֹמֵד) – "Know before whom you stand." The whole earth is lit up with God's glory, and every bush of the field is aflame before us -- if we have eyes to see (Isa. 6:3). May it please the LORD to open our spiritual eyes so that we can behold more of His glory and majesty in this hour... Amen.

[ Hebrew for Christians ]

========

Genesis 28:16 reading:

https://hebrew4christians.com/Blessings/Blessing_Cards/gen28-16b-jjp.mp3

Hebrew page:

https://hebrew4christians.com/Blessings/Blessing_Cards/gen28-16b-lesson.pdf

12.3.24 • Facebook

from Today’s email by Israel365

Today’s message (Days of Praise) from the Institute for Creation Research

[thepitofjob]

Job 17: 1-2. "The Voucher."

The goal of the Shule is a lifestyle change. Not from the forest to the beach, or city to the suburbs, or solids to florals, but from a life lived according to the ego to one programmed by the intellect. The death of the ego is required by the end of the Shule, which as the Rab says "Traps the animal so it can be slaughtered and prepared to become leather."

One cannot wear the skin of a non-Kosher animal or one that was not slaughtered according the laws of Kosher. Recall we are not discussing one's diet but one's methods of contact with reality. Specifically, "one shall not covet one's neighbor's wife, his ass, his fence, his grill, anything that belongs to one's neighbor."

Coveting turns anything whether it is Kosher or not into a non-Kosher item. So how and what one captures and how one prepares to cut its life short is of importance. The objective is to grow the power of the life force through suppression of jealousy. Jealousy is for God alone:

1 My spirit is broken,     my days are cut short,     the grave awaits me. 2 Surely mockers surround me;     my eyes must dwell on their hostility.

The Value in Gematria is 9967, ז‎טטו‎ ‎ , "quote, cite, vouch."

The Most famous story in the Torah about coveting took place when Jacob and Esau started combatting each other for the title that would ordinarly be conferred upon the eldest. Jacob coveted it a bit more than his older brother and vouched for himself by lying to his father, donning the leather of a goat. He sacrificed the animal, wore its pelt and then took what he believed was his from his father.

Ordinarily we do not like conmen, but in this case...

From Vayetzei:

38 “I have been with you for twenty years now. Your sheep and goats have not miscarried, nor have I eaten rams from your flocks. 39 I did not bring you animals torn by wild beasts; I bore the loss myself. And you demanded payment from me for whatever was stolen by day or night. 40 This was my situation: The heat consumed me in the daytime and the cold at night, and sleep fled from my eyes. 41 It was like this for the twenty years I was in your household. I worked for you fourteen years for your two daughters and six years for your flocks, and you changed my wages ten times. [the decrees] 42 If the God of my father, the God of Abraham and the Fear of Isaac, had not been with me, you would surely have sent me away empty-handed. But God has seen my hardship and the toil of my hands, and last night he rebuked you.”

43 Laban answered Jacob, “The women are my daughters, the children are my children, and the flocks are my flocks. All you see is mine. Yet what can I do today about these daughters of mine, or about the children they have borne? 44 Come now, let’s make a covenant, you and I, and let it serve as a witness between us.”

45 So Jacob took a stone and set it up as a pillar. 46 He said to his relatives, “Gather some stones.” So they took stones and piled them in a heap, and they ate there by the heap. 47 Laban called it Jegar Sahadutha, “heap of testimony” and Jacob called it Galeed [heap of witness].[t]

48 Laban said, “This heap is a witness between you and me today.” That is why it was called Galeed. 49 It was also called Mizpah [watchtower],[u] because he said, “May the Lord keep watch between you and me when we are away from each other. 50 If you mistreat my daughters or if you take any wives besides my daughters, even though no one is with us, remember that God is a witness between you and me.”

51 Laban also said to Jacob, “Here is this heap, and here is this pillar I have set up between you and me. 52 This heap is a witness, and this pillar is a witness, that I will not go past this heap to your side to harm you and that you will not go past this heap and pillar to my side to harm me. 53 May the God of Abraham and the God of Nahor [scorched], the God of their father, judge between us.”

So Jacob took an oath in the name of the Fear of his father Isaac. 54 He offered a sacrifice there in the hill country and invited his relatives to a meal. After they had eaten, they spent the night there.

55 Early the next morning Laban kissed his grandchildren and his daughters and blessed them. Then he left and returned home.[v]

Jacob Prepares to Meet Esau

32 [w]Jacob also went on his way, and the angels of God met him. 2 When Jacob saw them, he said, “This is the camp of God!” So he named that place Mahanaim [two camps].[x]

3 Jacob sent messengers ahead of him to his brother Esau in the land of Seir [hairy], the country of Edom [he loves].

=

The God of Israel insists, as of twenty years of age, one should be possessed of sufficient discretion not to act out, to be stubborn or rebellious, to learn to hear, obey and respond. The Decrees, which must be honored no matter the state of evolution, in the day and in the night, the heat (the glowing, during meditation practice) and during service (the cooling); all the work that is done during life is done to tame the animal nature, earn the respect of the homeowner and depart richer in the knowledge of the skills than he. The past must always be cheated of the fortunes owed the future. 

= the heap of testimony and a heap of listening and a warning; “and do not mistreat the assets of the present.”

Fear of his father, Isaac= that laughter would be sacrificed for faith. Religion and revelry are not on the same terms with one another, not in the least. 

Religion and revelry are the twin cities that keep life civil, keep it honest, make it ethical and give it foundation and purpose. 

Jacob, born between laughter and the desire to excel, who went on a sojourn and found the House of God on High. He entered the service and found great beauty, which eclipsed the reign of the false gods. 

When he came of age, he departed from the House of Purity with his conscience, his sentience and his new hairs, prepares to become the elder in the country that he loves."

[monsooninn]

Berakhot 9b: 28. "The Breath."

We continue our directory of terms related to Ha Shem that must be well known by the Brace, the inner Jewish Circle, the group of Israelites that camped at the base of Sinai in anticipation of Moses.

Now the Mishnah turns to an all important question, what about the rest of the world? Do they get to see the Eye of Ha Shem? How would we manage our Jewish purity if we give away the secrets of Ha Shem?

The Mishnah says about this, there is a clear case: provided we understand the correct meaning of Gentile. Gentiles are persons who are uncomfortable with the superiority of the Torah. They will not as a matter of duty to their country or their race attempt to decrypt and perform the Torah.

Indeed as we have seen the world is falling apart because the world thought the Christ told them to ignore the Torah and He said no such thing, He said the opposite, and did His best to create more Jews. The clear case for the addition of non-Jewish people to the Brace using the appropriate means is it causes the ability of tyrants and the levels of oppression in the world to deteriorate:

28. "Blessed is the man" and "Why did the Gentiles feel" is a clear case.

The Value in Gematria is 2602, בו אֶפֶסב‎ "where there is zero in which I will."

The phrase in which is very important to the understanding of the God of Israel in the Torah. Wherever there is life, the Most High inhabits it then attempts to give it light, a life of its own, it He or destroys it. From Noach:

14 Make yourself an ark of gopher wood.[b] Make rooms in the ark, and cover it inside and out with pitch. 15 This is how you are to make it: the length of the ark 300 cubits,[c] its breadth 50 cubits, and its height 30 cubits. 16 Make a roof[d] for the ark, and finish it to a cubit above, and set the door of the ark in its side. Make it with lower, second, and third decks. 17 For behold, I will bring a flood of waters upon the earth to destroy all flesh in which is the breath of life under heaven. Everything that is on the earth shall die. 18 But I will establish my covenant with you, and you shall come into the ark, you, your sons, your wife, and your sons' wives with you. 

The Covenant sets the stage for the next thing in which God deposits in man besides life "the dream". From Vayetzei:

  12 He had a dream in which he saw a stairway resting on the earth, with its top reaching to heaven =the climb, and the angels of God were ascending and descending on it. “yesterdays going up, tomorrows coming down.” 13 There above it[a] stood the Lord, and he said: “I am the Lord, the God of your father Abraham and the God of Isaac. I will give you and your descendants the land on which you are lying. 14 Your descendants will be like the dust of the earth, and you will spread out to the west and to the east, to the north and to the south. All peoples on earth will be blessed through you and your offspring.[b]15 I am with you and will watch over you wherever you go, and I will bring you back to this land. I will not leave you until I have done what I have promised you.”

16 When Jacob awoke from his sleep, he thought, “Surely the Lord is in this place, and I was not aware of it.” 17 He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.”

=We read Torah Right to Left. South is towards the sun, it is the Glowing of Intelligence. West is the Absolute Nature of God, East is Meditation, North is society that reflects the light of the moon, which = all men inculcated into the wisdom of the Torah. 

Wherever there is life, the Spirit of God resides within it, and no matter what the tyrants of this world say or do it will always seek the fullness of freedom and self-expression. The hunger and the thirst for all beings Jew and Gentile are therefore the same.

The essential difference is the Jew wields the generational knowledge of the Torah in the interests of the other under all circumstances, even the parts towards which much of the world seems indifferent, such as the welfare of immigrants. Other races accept increases in technical knowledge as a sign of progress and advancement but the Jew expects much more. This is what sets him apart from the rest.

Finally everyone believes faith adds meaning to life. Some believe this to the extent they are willing to kill for it. A Jew believes the opposite, that faith in God adds value to all life and it is intrinsic, always present and even if it is not apparent, worth fighting for.

[rickpoet]

"Whoever counts New Jersey?" and other “relative" tidbits from this week's Torah portion in this new video. Read along at https://jewishpoetry.net/relatives-a-poem-for-parsha-vayetzei-aliyah-2/  #torah #poetry #vayetzei @JLTV 

[eretzyisrael]

Parashat Vayetzei

(And He Went Out)

In this Torah portion, Jacob has a dream in which angels go up and down a ladder connecting earth to heaven. God appears before Jacob and renews the covenant that God had made with Abraham. Jacob sees Rachel, Laban’s daughter, tending sheep and wishes to marry her. Laban tricks Jacob into marrying his eldest daughter, Leah, after seven years of labor. In exchange for another seven years of work, Jacob is allowed to marry Rachel. Jacob has many sons with Leah, but Rachel is unable to conceive. Finally, God blesses Rachel, and she has a son, whom she names Joseph.

FULL SUMMARY HAFTARAH SUMMARY

TORAH READING

Genesis 28:10 - 32:3

[powpowhammer]

IF ROSE HAD A BAT MITZVAH THE WEEK OF OR AFTER HER 13TH HER PARSHA WAS VAYETZEI OR VAYISHLACH I CANNOT BELIEVE I NEVER THOUGHT TO CHECK THIS

do you think mom lalonde gave rose an extremely over the top bat mitsvah that she was salty about afterwords