NOTE: All of the yous and yours underlined as "you" and "your" indicates that the you and the your are plural. Also any of the words that are in pink lettering as "you" refers to the feminine gender, but it is only applied when it does not commonly refer to a woman, with exceptions. This only is applied to this week's Torah portion text at this time.



CHAPTER 28
Genesis 28:10-22

Gen 28:10 And Jacob went out from Beer Sheba, and walked to Haran. 11 And was entreated (impinged) on the place, and stayed (tarried) there, for the sun was going; and took from the stones of the place, and were put (set) with his head, and laid down in that place. 12 And was the calm-dream, and behold, a ladder was standing to the Earth, and his head touched (reached) to the Heavens: and behold, Messengers of Elohim were ascending and descending on him. 13 And behold, יהוה stood upon him, and said, I am יהוה, Elohim of Abraham, your father, and the Elohim of Isaac: The land which you are laying upon her will I give her to you and to your seed; 14 And your seed shall be as the dust of the Earth, and you shall spread to the sea (west), and to the east, and to the hidden (north), and to the negev (south): and in you all the families of the Ground, and in your seed, they shall be blessed. 15 And behold, I will be with you, and will guard (observe, heed) you in all which you go, and will return you to this Ground; for I will not forsake you until which but I have done את which I have spoken to you.

16 And Jacob awoke from his sleep, and said, Certainly (Firmly, Establishing, Surely), יהוה exists in this place; and I, I did not know, 17 and was afraid, and said, What reverence (aweness, fearness) [(How revering (aweing, fearing)] is this place! This is nothing for but the House of Elohim, and this is the Gate of the Heavens. 18 And Jacob arose early (woke up, loaded up, started up) in the breaking period (morning), and took את-the stone which was put (set) with his head, and set her of a pillar, and poured (soaked) oil upon her head. 19 And called את-the name of that place, Beth El: And however, the name of the city was Luz to the first.

20 And Jacob vowed a vow, to say, If Elohim shall be with me, and shall guard, observe, heed) me in this way which I am walking, and will give to me bread to eat, and garment to clothe, 21 and I return to the house of my father in peace; and יהוה shall be to me for Elohim: 22 And this stone which I have set of a pillar shall be the House of Elohim: and of all which You shall give to me, I will tithe a tenth to You.
        

This whole chapter, from last week's and this week's Torah portion, started in Be'er Shava, the Well of Oaths/Seven. Jacob left Be'er Shava to go to Laban's place in Padan Aram, but in verse ten, it states that he is going to "Haran".


(NOTE: Not all verses will have comments)


Verse ten

10 And Jacob went out from Beer Sheba, and walked to Haran.

Looking at the word HARAN

The Hebrew word for Haran is "Khah-rahn"- Khet, Resh, Nun Sophit (חרן). It is from Strong's Concordance number 2771, and its definition

From H2787; parched; Charan, the name of a man and also of a place: - Haran.

from 2787 "khah-rahr" (חרר), and its definition

A primitive root; to glow, that is, literally (to melt, burn, dry up) or figuratively (to show or incite passion): - be angry, burn, dry, kindle.
 

There are possibilities to why Jacob's great-grandfather, Haran, was named:

One- Their home, or area, or city was burning at that time.
Two- His family was living in a "dry" location.
Three- Haran received burns from a kindling fire.
Four- Haran had a natural "angry" look.

Spiritually, in our walk with Yeshua, He will take us out of the Well of Oath/the Well of Seven [i.e. Shabbath] to a kindling, burning, or a "dry" territory.



Verse eleven

11 And was entreated (impinged) on the place, and stayed (tarried) there, for the sun was going; and took from the stones of the place, and were put (set) with his head, and laid down in that place.

To me, one could see that the sun was setting and Jacob found a place to settle for the night. There has been a debate if this Beth El, miles north of Jerusalem, or if this was another name for Jerusalem. If it was the latter, was this a foreshadow of Yeshua going to die in Jerusalem, and was having his head laid on a stony tomb at the going of the sun before the first day of the Spring High Holy Day of the Feast of Unleavened Bread, which is noted in the Gospel of John?

John 19:31 The Jews therefore, because it was the Preparation [the first day of the Feast of Unleavened Bread], that the bodies should not remain upon the cross on the Shabbath Day, (for that Shabbath Day was an high day [a High Shabbath, no service work,) besought Pilate that their legs might be broken, and that they might be taken away.... 38 And after this Joseph of Arimathaea, being a disciple of Yeshua, but secretly for fear of the Jews, besought Pilate that he might take away the Body of Yeshua: and Pilate gave him leave. He came therefore, and took the Body of Yeshua. 39 And there came also Nicodemus, which at the first came to Yeshua by night, and brought a mixture of myrrh and aloes, about an hundred pound weight. 40 Then took they the Body of Yeshua, and wound It in linen clothes with the spices, as the manner of the Jews is to bury. 41 Now in the place where He was crucified there was a garden; and in the garden a new sepulchre, wherein was never man yet laid. 42 There laid they Yeshua therefore because of the Jews' Preparation Day; for the sepulchre was nigh at hand.

Monte Judah of Lion and Lamb Ministries noted that when he did a tour to Israel, they stopped at Beth El. They saw the stones there and Monte said that the stones were soft and they were comfortable enough to lay one's head.

Bill Cloud of Shoreshim Ministries and Jacob's Tent noted that Jacob would have placed the rock above his head as protection for his head in case Esau tried to find him like he did while in their mother's womb. Thank you, Bill.

Mark Biltz of El Shaddai Ministries connect this week's Torah passage to this passage, which is noted in the book of Proverbs

Proverbs 30:4 Who hath ascended up into the Heavens, or descended? Who hath gathered the wind in His Fists? who hath bound the waters in a Garment? Who hath established all the ends of the Earth? what is His Name, and what is His Son's Name, if thou canst tell? 5 Every Word of Eloah is Pure: He is a Shield unto them that put their trust in Him. 6 Add thou not unto His Words, lest he reprove thee, and thou be found a liar.

Thank you, Mark.



Verse twelve

12 And was the calm-dream, and behold, a ladder was standing to the Earth, and his head touched (reached) to the Heavens: and behold, Messengers of Elohim were ascending and descending on him.

This is a speculation. The head of the ladder reaches to the heavens. Physically, this is what Nimrod and the people tried to build, which is noted in the Torah portion of Noakh, in the book of Genesis

Genesis 11:4 And they said, Come, we will build for us a city and a tower (great thing), and his head shall be in the Heavens; and we shall do (make) for ourselves a name, lest we become spread out (migrated, scattered) upon the face of all of the Earth. 5 And יהוה descended (came down) to see את-the city and את-the tower (great thing), which the sons of the Adam, they are building.

What Nimrod tried to do, יהוה did it in Jacob's dream in a instant. Builders today are still making skyscrapers, or towers, trying to reach to the heavens. Recently the United States just completed a tower in Manhattan, from what Jonathan Cahn of Beth Israel Worship Center calls, a "tower of defiance". If builders had it their way today, they would do whatever they could to reach a tower to the heavens. In Jacob's dream, the ladders reaching to the heavens show that men have יהוה's knowledge of good and evil regarding a tower.

I have also heard from our Hebraic Roots teachers that the ladder was an equivalence of our DNA ladder.
 
Monte Judah of Lion and Lamb Ministries made note that the phrase "upon him" really is "beside him". One more thing, I believe that "the Ladder" the angels were going up and down upon, or beside, "Him" was a type and shadow of "Yeshua".

Bill Cloud of Shoreshim Ministries and Jacob's Tent compared this week's Torah portion passage to the account, which is noted in the Gospel of John

John 1:45 Philip findeth Nathanael, and saith unto him, We have found Him, of whom Moses in the Torah, and the Prophets, did write, Yeshua of Nazareth, the Son of Joseph. 46 And Nathanael said unto him, Can there any good thing come out of Nazareth? Philip saith unto him, Come and see. 47 Yeshua saw Nathanael coming to him, and saith of him, Behold an Israelite indeed, in whom is no guile! 48 Nathanael saith unto Him, Whence knowest Thou me? Yeshua answered and said unto him, Before that Philip called thee, when thou wast under the fig tree, I saw thee. 49 Nathanael answered and saith unto Him, Rabbi, Thou art the Son of Elohim; Thou art the King of Israel. 50 Yeshua answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. 51 And He saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the Messengers of יהוה ascending and descending upon the Son of man.

Thank you, Bill.



Verse thirteen

13 And behold, יהוה stood upon him, and said, I am יהוה, Elohim of Abraham, your father, and the Elohim of Isaac: The land which you are laying upon her will I give her to you and to your seed;

Wait a minute! Isaac is Jacob's father. Why did יהוה state that "Abraham" was Jacob's father? The apostle Paul noted the answer in his letter to the assembly in Rome

Romans 4:16 Therefore it is of faith, that it might be by grace; to the end the promise might be sure to all the seed; not to that only which is of the Torah, but to that also which is of the faith of Abraham; who is the father of us all,

Looking at another source in this same letter, the apostle Paul noted this

Romans 9:4 Who are Israelites; to whom pertaineth the adoption, and the glory, and the Covenants, and the giving of the Torah, and the Service of יהוה, and the promises; 5 Whose are the fathers, and of whom as concerning the flesh Messiah came, who is over all, יהוה blessed for ever. Amen. 6 Not as though the Word of יהוה hath taken none effect. For they are not all Israel, which are of Israel: 7 Neither, because they are the Seed of Abraham, are they all Children: but, In Isaac shall thy seed be called. 8 That is, They which are the children of the flesh, these are not the Children of Elohim: but the Children of the Promise are counted for the seed.

Jacob was the first one by faith to be a son of Abraham as well as being a seed of Abraham of the Torah.

Perhaps it was also what Jacob said in verse twenty two of this week's Torah portion chapter

Genesis 28:22 ...and I will tithe a tenth to You of all which You shall give to me.

There was no mentioning in the scriptures that Isaac made this similar matter of tithing that Abraham did when he tithed everything he had to Melki-Tsedek. This is what it says regarding the tithing that Abraham did as well as the Levitical Priests, which the apostle Paul noted in the book of the Hebrews

Hebrews 7:1 For this Melki-Tsedek, King of Salem, Priest of El Elyon, who met Abraham returning from the slaughter of the kings, and blessed him; 2 To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of Peace; 3 Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of Elohim; abideth a Priest continually. 4 Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils. 5 And verily they that are of the sons of Levi, who receive the Office of the Priesthood, have a Commandment to take tithes of the People according to the Torah, that is, of their brethren, though they come out of the loins of Abraham: 6 But he whose descent is not counted from them received tithes of Abraham, and blessed Him that had the promises. 7 And without all contradiction the less is blessed of the better. 8 And here men that die receive tithes; but there He receiveth them, of whom it is witnessed that He liveth. 9 And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. 10 For he was yet in the loins of his father, when Melki-Tsedek met him.

Based on this source, that would make Jacob a tithing son to Abraham, the Father of Tithing.


Regarding the ladder, as I noted earlier, "the Ladder" the angels were going up and down upon on and hwhy talking from the top of "Him" was "Yeshua". Indirectly related, Yeshua said this, which is noted in the Gospel of John

John 14:6 Yeshua saith unto him, I am the Way, the Truth, and the Life: no man cometh unto the Father, but by Me.

In other words, Yeshua is the Connector, or "the symbolic ladder" between the Kingdom of Heaven, where the Heavenly Father is, and between the earth, where we are. We can climb the ladder to have access to the Heavenly Father through Yeshua "the Symbolic Ladder".



Verses fourteen and fifteen

14 And your seed shall be as the dust of the Earth, and you shall spread to the sea (west), and to the east, and to the hidden (north), and to the negev (south): and in you all the families of the Ground, and in your seed, they shall be blessed. 15 And behold, I will be with you, and will guard (keep, observe, heed) you in all which you go, and will return you to this Ground; for I will not forsake you until which but I have done את which I have spoken to you.

These are the similar blessings I made note in earlier Torah portions that יהוה made to Abraham and Isaac.

Notice that in verse fifteen of this week's Torah portion passage, there are two yous that are bold in pink. These two yous in the Hebrew text are in the feminine form. This means that יהוה was speaking to Jacob's "soul", because the soul in general is feminine.



Verses sixteen and seventeen

16 And Jacob awoke from his sleep, and said, Certainly (Firmly, Establishing, Surely), יהוה exists in this place; and I, I did not know, 17 and was afraid, and said, What reverence (aweness, fearness) [(How revering (aweing, fearing)] is this place! This is nothing for but the House of Elohim, and this is the Gate of the Heavens.

Question: "Why was Jacob fearful at that location"? Because he sees that location as "hallowed ground", the similar location that Moses experienced at Mount Sinai, which is noted in the Torah portion of Sh'moth, in the book of Exodus

Exodus 3:1 And Moses was tending (shepherding) את-the flock of Jethro, his father-in-law, priest of Midian: and guided (led) את-the flock behind the wilderness, and came to the Mountain of The Elohim, to Horeb. 2 And the Messenger of יהוה appeared to him in a Flame of Fire from the midst of the bramble bush (thorn bush): And saw, and behold, the bramble bush (thorn bush) was kindling in the fire, and the bramble bush (thorn bush) was not consumed. 3 And Moses said, I will bend aside (turn aside) now, and I will see את-this Great Sight why (what is known) the bramble bush (thorn bush) is not kindled. 4 And יהוה saw when (for) had bent aside (turned aside) to see. And Elohim called to him from the midst of the bramble bush (thorn bush), and said, Moses! Moses! And said, Behold I.

In verse sixteen in the Hebrew text, the Hebrew word for "exists (is)" is "yesh". This would refer to Yeshua being in that place in Beth El. Retranslating, it would read this way

16 And Jacob awoke from his sleep, and said, Surely is יהוה "Yeshua" in this place; and I, I did not know,

!!!כבד לך יהוה



Verses eighteen and nineteen

18 And Jacob arose early (woke up, loaded up, started up) in the breaking period (morning), and took את-the stone which was put (set) with his head, and set her of a pillar, and poured (soaked) oil upon her head. 19 And called את-the name of that place, Beth El: And however, the name of the city was Luz to the first.

Isn't it revealing that Jacob carried oil in his journey to Haran. He most likely carried flour with him and used the Oil to make bread to eat, and carried water to drink- the basic necessities for food while traveling.

Mark Biltz of El Shaddai Ministries noted in verse eighteen of "את-the stone". This is Yeshua "the Stone", because according to Mark, Yeshua is "The Aleph-Tav". Thank you Mark.

Mark Biltz also related this week's Torah portion to a verse, which is noted in the book of Psalms

Psalms 118:22 The stone which the builders refused is become the head stone of the corner.

Looking at the word POURED

The Hebrew word for poured is "yah-tsahk"- Yod, Tsade, Kuph (יצק). It is from Strong's Concordance number 3332, and its definition

A primitive root; properly to pour out (transitively or intransitively); by implication to melt or cast as metal; by extension to place firmly, to stiffen or grow hard: - cast, cleave fast, be (as) firm, grow, be hard, lay out, molten, overflow, pour (out), run out, set down, stedfast.

This is where we get our modern English word "soak". In other words, Jacob "soaked" the stone with oil.


Looking at the word LUZ

The Hebrew word for Luz is "Looz"- Lamed, Vav, Zayin (לוז). It is from Strong's Concordance number 3870, and its definition

Probably from H3869 (as growing there); Luz, the name of two places in Palestine: - Luz.

from 3869, "looz" (לוז), and its definition

Probably of foreign origin; some kind of nut tree, perhaps the almond: - hazel.

The place was most likely named because "almond trees" grew there.

Here's another definition of the same Hebrew word:

From Strong's Concordance number 3868 "looz" (לוז), and its definition

A primitive root; to turn aside (compare H3867, H3874 and H3885), that is, (literally) to depart, (figuratively) be perverse: - depart, froward, perverse (-ness).

Luz means "to turn aside toward perversion". In other words, this place was full of "perversion".

In this map, Beth El (formerly Luz) is located ten miles north of Jerusalem