Derekh Eretz and Jacob’s Ladder (my drash on parashat Vayetzei)

Let’s be honest- Jacob, now running away from home to meet his destiny, is a nothing, a spoiled brat even. He has a lot to learn before he becomes Israel- father of our nation.

After Jacob runs away from home he has his first dream, one which, as we will see, provides him with a model of what he must become in order to be Israel:
וַיַּחֲלֹם, וְהִנֵּה סֻלָּם מֻצָּב אַרְצָה, וְרֹאשׁוֹ, מַגִּיעַ הַשָּׁמָיְמָה; וְהִנֵּה מַלְאֲכֵי אֱלֹהִים, עֹלִים וְיֹרְדִים בּוֹ. (12)
וְהִנֵּה יְהוָה נִצָּב עָלָיו, וַיֹּאמַר, אֲנִי יְהוָה אֱלֹהֵי אַבְרָהָם אָבִיךָ, וֵאלֹהֵי יִצְחָק; הָאָרֶץ, אֲשֶׁר אַתָּה שֹׁכֵב עָלֶיהָ--לְךָ אֶתְּנֶנָּה, וּלְזַרְעֶךָ (13) .

Jacob’s dream begins with a vision of a sulam, a ladder with malachim ascending and descending on it. Only after this vision does God appear to Jacob to say that the land will be for his descendants, and that God will be with Jacob.

Why did Jacob have to dream of the sulam? Why did he need such a brilliant visual aid to understand God’s words, when God was able to speak to Abraham without any props? God could have just started talking to Jacob!

The ladder imagery must contain important messages for Jacob to learn in the course of his relationship with God. As the Talmud observes (Berakhot 55b), "A dream uninterpreted is a letter unread." What does the image of the sulam and the malachim reveal to Jacob?

First, as noted in ancient Midrash[1]: “This [sulam], or “ladder” serves as a bridge between heaven and earth upon which angels ascend and descend- thus indicating the dialogic nature of communication between the two realms.”

Second, “Malach”, translated there as “angel”, also means messenger. Rabbi Lawrence Kushner[2] takes this interpretation one step further, writing, “The angels did not reside in heaven at all. They lived on earth. They were ordinary human beings. And, like ordinary human beings, they shuttled back and forth between heaven and earth. The trick is to remember, after you descend, what you understood when you were high on the ladder.”

Aha! So we are the messengers traveling on the ladder, in a literal sense, between heaven and earth. From another angle, we can put Torah study in the place of heaven, and have Earth representing actions/deeds/mitzvoth/prayers, with the ladder as the bridge between them. Starting from the ground, from where we are right now, we actively reach up to God. This understanding reinforces the relationship between the study of Torah and the expression of what we learn through the way we act and live. We can imagine ourselves continuously climbing and descending, or going back and forth on, the ladder, enriching our lives and our surroundings by reinforcing our actions with prayer/learning and reinforcing our learning with prayer/action.

As noted by Chasidic Rabbi Kalonymus Kalman HaLevi Epstein of Cracow (1751-1823) in his commentary on parsha VaYeitzei:
“ ...Just as (Mishna Avot 2:5) states “An ignorant person cannot become a Hasid”, so too Torah knowledge alone cannot complete a person’s soul as seen in our Sages’ teaching (Eruvin 109b)- “Whoever says ‘There is nothing in life but the story of Torah’, this person has not acquired Torah.”[3]

Action alone, or learning alone, are insufficient.

This concept- that a combination of learning and doing is necessary to bring God into our lives and world- is a fundamental precept in Jewish tradition. It’s called “Torah im derekh eretz”:

In Pirkei Avot (ch. 3, verse 21), Rabbi Elazar Ben Azaryah says,
"Where there is no Torah there are no manners/proper conduct (derekh eretz); Where there are no manners/proper conduct (derekh eretz) there is no Torah. Without wisdom, there is no fear of God; without the fear of God there is no wisdom. Without insight there is no knowledge; without knowledge there is no insight. Without food there is no Torah; without Torah there is no food.”

The malachim on the sulam begin from the ground, going up. It is only by engaging in our world, where we start from, that we can ascend the ladder to God. By living mitzvoth through doing them, living with our derekh eretz, we reach up to God. As we climb this ladder we bring godliness down into the world with us- we share God in the world. By being messengers shuttling back and forth, informing our actions/mitzvot with knowledge and intention, we benefit as well. As noted by Reb Nachman of Bratslav, “Let us learn that the more we give, the more we have. Giving changes a person’s impulse to cruelty into kindness of heart. This is the chief service of giving.”[4]

Jacob, at this point in his life, has had limited life experience and questionable moral judgment. This dream of the sulam shows him the way of living that he will have to adopt, as Jacob and as Israel (representing the people Israel), to live a life of godliness and fulfillment as a messenger of light to the nations. Through the metaphor of the ladder, Jacob can understand that the more we strive to grow and climb, the more God comes down to live among us.

Sometimes it can be easy to get caught up in the theory of living, instead of in the practice of it, and learning how to live, living with derekh eretz, is not something acquired overnight. Jacob is only at the beginning of his quest, en route to becoming a messenger, a malach, of God.

Going back to my lawyer days, I remember somebody asking why it is that we practice law. We practice law because we never perfect it- we are always works in progress, combining experience and learning in order to try to reach the essence and share it. As educators, cantors and rabbis we model the possibility that all Jews serve as malachim between heaven and Earth- all works in progress, yet all capable of bringing TORAH TO DERECH ERETZ , of bringing light into the world.

[1] Torah: A Women’s Commentary, p.159-160
[2] God Was in This Place and I, I Did Not Know, p. 13
[3] Sefer MeOr VaShemesh (Perusho shel harav Kalonymus HaLevi Epstein), Parshat VaYetze (translated by Rabbi Moshe Silberstein).
[4] Quoted in British Reform Siddur, p. 598.

HaMakom

It is amazing how quickly time can pass... So much has happened! The holidays of Sukkot and Simchat Torah, visit home to M and Ottawa in time for the Canadian election, which unfortunately did not go as intended (let us just hope that the current minority government will govern in the best interests of the whole populace), a wonderful presentation by Marci S. on "The Emergence of Women in the Scrum: Women Journalists Covering Politics and Public Affairs in Ottawa, 1930-1950" for the Friends of the Ottawa City Archives, food with family, return to Jerusalem, the arrival of fall wind and rain in all of its glory (this past week's Torah portion was Noah, and it is so interesting how what goes on in the elements adds to one's understanding of the narrative), and, of course, the arrival of school work in all of its glory.

Simchat Torah, which comes right after the end of Sukkot, marks the end of the annual Torah reading cycle (finishing Deuteronomy with the death of Moses and his final blessing to the Israelites preceding his death) , and of beginning anew with Bereishit/ Genesis' telling of the creation of the world. Genesis moves quickly- in the past couple of weeks Torah readings have moved from creation of day and night, to Adam and Eve, to Noah and the flood, the Tower of Babel, and the lineage of Abraham's ancestors. This week we are already at Torah portion Lech Lecha, where God tells Abram to leave his native land and his father’s house for a land that God would show him, promising to make of him a great nation, bless him, make his name great, bless those who blessed him, and so on.

In about a month from now we will be reading the coming of age story of Abraham's grandson Jacob (in parasha Vayetzei), when, after leaving his home to set out for his uncle Laban's place he falls asleep and dreams of a ladder with angels ascending and descending. In the dream God stands beside Jacob and promises to give him and his numerous descendants the land on which he lies, says that through his descendants all the earth would be blessed, and promises to stay with him wherever he goes and bring him back to the land. Jacob awakes afraid, remarking that surely the place is the house of God, the gate of heaven, and calls the place Bethel (house of God).

The Hebrew word for place - "makom"- in post-Biblical times also came to be a reference to God, and the interplay between being in a space and recognizing God's presence there is a key theme for Jacob. Biblical scholars and rabbis of old hypothesized that the place where Jacob dreamed was none other than the same place where the binding of Isaac took place, and the same place where the Temple mount, the holy of holies, would be located (i.e. not too far from me here in Jerusalem). In this interpretation the place where Jacob dreamt is a foundation stone of sorts for the world- the spot holding up the world and connecting the human domain to God's domain. I do not believe that any one place on Earth is fundamentally holier than than any other- God exists everywhere. But I do wonder whether certain places, where we have brought intention and focus for example through prayer or meditation or just being present, have the effect of in turn opening our eyes to things that we might not otherwise appreciate. Along these lines there are many people who claim that there is something particular about Jerusalem, that there is a mystical quality to the city that causes people who haven't seen each other in ages to run into each other, that Jerusalem is a city where the number of co-incidences that occur are higher than the rest-of-the-world norm.

I have not tested this hypothesis, but I do want to share a story of something that happened last week. Last Wednesday a friend and I were heading from school to the wonderful neighbourhood of Nachlaot to sit in on a course on the Siddur (prayerbook) at Simchat Shlomo Yeshiva. It was dark and cold and rainy outside (we remarked how interesting it was that the rain came at the same time as we were reading about Noah and the flood), and although we knew the route well we managed to somehow end up somewhere about 15 minutes off course (we say that we got caught in a vortex). Once we realized our error we turned back and proceeded to head in the right direction, cursing our folly at having made such a wet and cold mistake. A few minutes later, though, we heard a call for help. A woman was standing at the top of a stairwell leading down to an apartment entrance with her small child and some bags of groceries. She explained to us that she needed assistance to get to her apartment, as a taxi driver had dropped her off at the wrong entrance, away from her walker. The woman looked to have multiple sclerosis, or some other such neuro-muscular condition, and was unable to walk down the stairs in the wet with her child. My friend P. carried the child while I helped the woman on the steps. Within a couple of minutes the woman, her child, and her belongings were safe inside their apartment. As P. and I left to continue to the yeshiva, we both could not get over how clear the reason was for our earlier misjourney in the vortex! Both of us qualified the experience as a "Jerusalem moment"- enabled by the mystical something special about this place, this makom, that reinforces all that there is to appreciate and learn from where we are.