B

B"H

VAYAITZAY

TALMUDIC SOURCES

Yaakov's Prophetic Dream of the Ladder

On that night, Hashem revealed himself to Yaakov in a prophetic dream. Its purpose was to strengthen Yaakov (who was being persecuted by Aisav and on his way to Lavan, the swindler), assuring him of Hashem's assistance throughout all future events.

Yaakov had a vision of a ladder that extended from the earth to Heaven. He visualized an angel climbing it whom he recognized to be the sar (protective angel) of the Babylonian kingdom. The angel ascended seventy rungs of the ladder. Yaakov then understood that his descendants were to stay in the Babylonian exile for seventy years. After the angel had reached the seventieth rung, he fell, and Yaakov understood that after seventy years of exile, the Jews would be liberated from the yoke of the Babylonians.

Next, Yaakov perceived the protective angel of Media ascend the ladder. He mounted fifty-two rungs and fell. Yaakov understood as a result that the Median exile would end after fifty-two years.

He then saw the sar of Greece climb up a hundred and twenty steps and plunge downwards, foreshadowing the length of the Greek exile.

Finally, Yaakov was shown the angel of Edom (our present exile) stepping up the ladder. He climbed higher and higher still, an apparently endless ascent into the very heavens. Yaakov did not see him fall and was gripped by fear.

"Will this fourth exile be unending?" he asked Hashem.

"No," Hashem reassured him "Even if the angel climbs as high as the stars, I Myself will take him down when the time comes!"

Yaakov heard the angels of the nations comment, "This Yaakov will in the future dominate the world and subdue all the kingdoms. Let us kill him now!" But Hashem Himself appeared and stood above Yaakov to protect him."

Then Yaakov was shown a new vision. In this vision, the ladder represented the ramp leading up to the altar of the future Bais Hamikdash. (The ramp was symbolized by a ladder, since the pleasant aroma of the korbanos [sacrifices] rises to Heaven.) He perceived the kohanim (priests), compared to angels, hurrying up and down the ramp of the mizbayach (altar), eagerly performing the avoda (service). Subsequently Yaakov received a prophecy in which he foresaw that the Bais Hamikdash would go up in flames. He then saw the second Bais Hamikdash being built.

Yaakov was given yet another preview of the future, he had a vision of matan Torah (the receiving of Torah), the pinnacle of Creation. The ladder symbolized Har Sinai, ablaze with flames that reached the heavens, and he foresaw that his descendants would stand at its foot to receive the Torah. In this vision, the angels represented Moshe and Aharon remaining on the mountain and Moshe going up to Heaven to receive the luchos (tablets) from Hashem.

Yaakov was given an additional prophecy. He was shown that the angels climbing upwards were the angels of Eretz Yisrael who had so far accompanied him on his journey. Now that he had reached the borders of the Holy Land, they returned to Heaven and new angels, destined to protect him outside Eretz Yisrael, descended. Suddenly all the angel vanished and he beheld Hashem Himself who stood on guard above him, announcing, "I am the G-d of your father Avraham and the G-d of your father Yitzchak. The land upon which you lie will be yours and your descendants."

Yaakov experienced a vision in which Hashem folded the whole land and placed it beneath his head just as someone folds a paper map. His head now rested on the land in its entirety. This was a symbol that Yaakov would be given ownership of Eretz Yisrael and that his descendants would conquer it with ease.

Hashem prophesied to him, "Your descendants will be like the dust of the earth. Just as earth is the foundation of the world, so will your children be the foundation of the world. The world will be blessed in the merit of your descendants.”

“I shall guard you wherever you go, in Lavan's house and in Sh'chem.”

Yaakov awoke and knew that his dream had been a prophetic one. "The shechina rests in this place," he said in great fear, "and I did not know it, or else I would not have dared to sleep here!" Yaakov's words, "the shechina dwells in this place," teach us that the shechina rests on Har Hamoria forever. The shechina not only rested there while the Bais Hamikdash was standing, but continues to inhabit the holy site to this very day. When one prays on that site, it is as if he prayed before the kisay hakavod (the Heavenly Throne) itself. It is the gate to Heaven, open for all tefillos (prayers) to enter.

Yaakov lifted the stone on which he had rested his head and set it up as a monument to commemorate his prophetic vision. He anointed the stone with oil that was especially provided from Heaven for this purpose, to indicate that his descendants would in the future be anointed to kehuna (priesthood) and kingship.

Then Yaakov fell on his face and made a vow, saying "Hashem, if you will be with me on my way and guard me from speaking lashon hara (slander), from immorality, bloodshed, and murder, so that I will return to my father's house spiritually and physically perfect, I shall offer toda and ola-sacrifices to you. If you provide me with bread to eat and clothing to wear, I vow to give You a tenth of whatever I earn!" Yaakov the tzaddik requested that Hashem provide him with only the necessities of life, but not the luxuries (since luxuries are detrimental to avodas [service of] Hashem).

...Hashem's angel transported Yaakov so that he arrived in Charan on the very same day of his departure.

There were five miracles that happened to Yaakov as he traveled to Charan:

1. When he arrived on Har Hamoria, the sun set before its time so that he would be compelled to stay there overnight.

2. All stones which he had placed beneath his head merged into one big stone.

3. The route was shortened for him, and he arrived in Charan the same day he had left.

4. When he arrived in Charan, he rolled the boulder off from on top of the well although the shepherds could usually only remove it by their combined efforts.

5. The well water rose and irrigated the fields of Charan.

[Rabbi Moshe Weissman, The Midrash Says, p.276-280]