Torah reading Vayetze (ויצא): Genesis 28:10–32:2

This examination of וַיֵּצֵא Vayetze (“he went out,” Gen. 28:10–32:2), we delve into the crucial significance of Jacob’s vision at Bethel and the intricate dynamics within his family, particularly the rivalry between Leah and Rachel. By drawing parallels between Jacob’s wives and the relationship of Jacob and Esau, the scriptures highlight the emotional toll of polygamy on Rachel, Leah, and Jacob himself. The comparison of Jacob’s family struggles with scriptural teachings of Messiah Yeshua (Christ Jesus) underscores the importance of leaving one’s family to establish a new union in marriage. It is evident how Esau’s and Leah’s self-deception led…

Ever since the beginning, people have been trying to connect with the divine, that which transcends the drudgery of the common, that which helps us divine truth from falsehood. The account of Jacob’s ladder in the Torah reading ויצא Vayetze/Vayetzei (“he went out,” Gen. 28:10–32:2) is a foreshadowing of Heaven reaching to Earth in Immanuel (“God with us”), Who is fully realized in Messiah Yeshua (Christ Jesus).

The “easy days” of being a believer in God through Messiah Yeshua (Christ Jesus) are fast coming to an end in Western nations. But in this accelerating shift, the people of God are learning what those in repressive areas today and in centuries past have clinged to in dark times: The “death” of the old way of life helps one remain standing as comfort and security crumble around. These are some of the key lessons in this study of the Torah passage ויצא Vayetze/Vayetzei (“he went out,” Gen. 28:10–32:2).

In Genesis 28-31, the transformation from Jacob the deceiver to Israel the overcomer is a lifelong journey and one that the book of Revelation underscores is essential for those who enter the Kingdom of Heaven. Discover in this study of the Torah reading ויצא Vayetze how our entry into the kingdom of the Messiah calls for a lifetime journey from slavery to freedom.

The Scottish poet Robert Burns said, “The best-laid plans of mice and men often go awry.”  This famous quote summarizes quite nicely the trajectory of Jacob’s life from the time he pretended to be Esau and took Esau’s blessing to the time he returned from Laban’s house 20 years later. Jacob and Rebecca’s conspiracy to steal the blessing Isaac wanted to give Esau,  and Laban’s various conspiracies against Jacob had eternal consequences, as well study in the Torah reading ויצא Vayetze/Vayetzei (“he went out,” Gen. 28:10–32:2). “And we know that God causes all things to work together for good to those who…

The Torah reading ויצא Vayetze (“and he went out,” Genesis 28:10–32:2) is another example of how all the Scriptures testify of the Mashiakh (Messiah). The account of Ya’akob’s (Jacob) using striped sticks to encourage breeding among livestock and separating livestock sounds like archaic superstition, but it actually is a Messianic prophecy about how Yeshua (Jesus) would draw to Himself the “lost sheep of Israel” (Matt. 10:6; 15:24) and make them stronger than what appeared to be the preferred flock. Ya’akov left Beersheva (“Well of the Oath”) and went to Bethel (“House of God”). Ya’akov was not the first member of…

When the righteous look like they are going to be beaten and overcome by evil, watch out. In the Torah passage Vayetze (“he went out,” Genesis 28:10-32:2), we encounter Ya’akov’s fleeing Eysau’s death threat to Laban’s house then fleeing death threats of his brothers-in-law. Truly, the party who appears to be weaker actually is stronger. Although we are surrounded by those who will call us fools because we believe in God, we will witness our vindication, just as Ya’akov did, if we are patient.

Ya’akov had to flee his family because of how he deceived his father to obtain the blessing that was his in the first place and he meets with God at Bethel. From there, he becomes even more acquainted with deception at the hands of Laban, but as the victim, not the perpetrator. During this time, God humbled Ya’akov, brought his flesh low so he could live in the Spirit. It’s a pity that the descendants of his grandson Ephraim chose to live by his fleshly example rather than his spiritual example.

The eight days of Chanukah (Festival of Dedication, John 10:22–39), historically parallel the eight days of Sukkot (Festival of Tabernacles). But there is a startling parallel to eight women in the Bible for whom having children would have been miraculous — including the mother of Yeshua (Jesus) — yet these women dedicated themselves to God’s mission to restore the Earth.

We look at the final covenant between Laban and his son-in-law Jacob. Jacob’s six-year prosperity with Laban, marked by unconventional animal husbandry, leads to tension as Laban’s wealth declines. Amid disputes, God directs Jacob to return to his homeland. Laban pursues, accusing Jacob of theft, but God intervenes in a dream, preventing harm. Jacob confronts Laban, recounting years of mistreatment. A covenant is formed, and fear shifts from Jacob to Laban. The narrative highlights God’s role in trials and underscores the prophetic nature of biblical stories, urging readers to seek divine understanding in difficulties.

Does this chapter have anything to do with the Messiah, or is it just a history about the family of Ya’akov (Jacob)? The meanings of the names of each of these children in sequence tells the story of the Messiah and how He will gather the nations (gentiles) into God’s family. The entire Bible is about Yeshua the Messiah, not just about Abraham, Yitskhak (Isaac), Ya’akov, Yosef (Joseph) or their descendants.

The vision of “Ya’akov’s ladder” and his being hoodwinked on his wedding night with Leah instead of Rachel make for entertaining reading, but why does the message of Yeshua the Messiah touch on these accounts? Genesis 28-29 also shows us how involved God is in this world throughout time.

What do the following six important women in the Bible have in common? How did their experiences shape the future of the people of God?

Rachel envied her sister, Leah, and Leah hated Rachel because Ya’akov (Jacob) loved her. The names of the his 12 sons reflect this tug of war between the sisters and contain prophecies to be fulfilled hundreds of years later.

Ya’akov (Jacob) is sent away to find a wife and finds God first at the bottom of a ladder to Heaven. Then he finds Rachel and ends up with her sister and two slave women. There seems to be something prophetic about Rachel.