VaYishlach (And he sent)

Genesis 32:4-36:43
Hosea 11:7 – 12:12

“Silence of the Limping”

POSTED 23 NOVEMBER, 2007

by Mark Huey
mhuey@outreachisrael.net

Once again, students of the Torah are challenged when meditating on these portions that have such a wealth of information. For those who write Torah commentaries, the choice of subject matter can be overwhelming. There are so many critical events to consider discussing that one really has to search his heart and find out just what nugget of truth the Lord wants you to focus upon. After all, lengthy books have been written about just certain aspects of the life of Jacob.

But for me, as I filter life through the lens of the Torah and plead for personally needed edification, I am magnetically drawn into the character strengths and flaws of Jacob. It is amazing how truly representative he is of so many of us. I can identify with Jacob’s struggles as a chosen vessel for God’s Divine purposes. If you are also among the faithful, you likewise should be able to empathize with Jacob’s apparent silence as he limps down the mountain trails of modern-day Samaria and Judea. Consider the following text and Jacob’s absent response:

“Shechem also said to her father and to her brothers, ‘If I find favor in your sight, then I will give whatever you say to me. Ask me ever so much bridal payment and gift, and I will give according as you say to me; but give me the girl in marriage.’ But Jacob's sons answered Shechem and his father Hamor with deceit, because he had defiled Dinah their sister. They said to them, ‘We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. Only on this condition will we consent to you: if you will become like us, in that every male of you be circumcised, then we will give our daughters to you, and we will take your daughters for ourselves, and we will live with you and become one people. But if you will not listen to us to be circumcised, then we will take our daughter and go’” (Genesis 34:11-17).

Just consider this critical juncture in the family, chosen by the Lord to be a light to the world, as they reenter the Promised Land and settle around the community of Shechem. At this point in the narrative, the humbling sexual encounter with Dinah has already occurred. Now a proposition is offered by the young prince Shechem and his father Hamor to Jacob and his sons.

What really caught my attention, after rereading this text a number of times, is that Jacob is deafeningly silent when the proposals are being discussed. In fact, the Scriptures indicate that the sons of Jacob answered the requests deceitfully, and with what is ultimately revealed as murder in their hearts. But for some reason, Jacob, who had recently been renamed Israel in an awesome encounter with the Holy One, did not speak up. Why was Jacob silent?

It is apparent that by the time this event occurred in his life, he was confidently aware that the God of his fathers was providing, protecting, and preserving him and his progeny for fulfillment of the covenants promised. What was it about Jacob that allowed him to bite his tongue and not overrule his sons’ conniving requests? Could it be that he was plagued with the same problem that we all struggle with: the age-old battle between the Spirit and the flesh?

Our Common Human Condition

Lamentably, we each have different flesh patterns that forcefully exercise their influences on choices we consider and decisions we make. Jacob’s life happens to be an open book that we can all benefit from if we study and contemplate the things he did, said, and in this case, did not say. Hopefully, if we are totally honest with ourselves, we will confess that we have about the same amount of success overcoming our flesh patterns as Jacob did.

Regrettably, this confession is easier said than acted upon considering the recorded history of the people of Israel. Even with the benefits of progressive revelation, most followers of the God of Israel still struggle with the same battle. From his vantage point centuries later, the Apostle Paul candidly describes the dichotomous human predicament in his letter to the Romans:

“For we know that the Law is spiritual, but I am of flesh, sold into bondage to sin. For what I am doing, I do not understand; for I am not practicing what I would like to do, but I am doing the very thing I hate. But if I do the very thing I do not want to do, I agree with the Law, confessing that the Law is good. So now, no longer am I the one doing it, but sin which dwells in me. For I know that nothing good dwells in me, that is, in my flesh; for the willing is present in me, but the doing of the good is not. For the good that I want, I do not do, but I practice the very evil that I do not want. But if I am doing the very thing I do not want, I am no longer the one doing it, but sin which dwells in me. I find then the principle that evil is present in me, the one who wants to do good. For I joyfully concur with the law of God in the inner man, but I see a different law in the members of my body, waging war against the law of my mind and making me a prisoner of the law of sin which is in my members. Wretched man that I am! Who will set me free from the body of this death? Thanks be to God through Yeshua the Messiah our Lord! So then, on the one hand I myself with my mind am serving the law of God, but on the other, with my flesh the law of sin” (Romans 7:14-25).

Here the eminent apostle summarizes even redeemed man’s inherent problem. Regardless of Jacob’s, or our own deceitful flesh patterns, the God of Israel is still able to accomplish His will for the people destined to become His own possession. Let us take a look.

The Journey Home

Over twenty years have passed since Jacob left his brother Esau, and now, after reconciling with his father-in-law Laban, he is faced with the prospect of facing his sibling and perceived enemy. Remember that the reason Jacob journeyed to the east was initially to depart from the wrath of his brother’s rage. Now with two wives, two concubines, twelve children, many slaves, and numerous livestock, he is returning with great trepidation. He vividly recalls Esau’s legitimate threats to kill him. Here in this illuminating portion, Jacob’s character is permanently altered (Genesis 32:25-32). He not only receives the blessing of being renamed Israel (he who struggles with God), but for countless generations epitomizes the need for each of God’s followers to become dependent on Him, and to literally or figuratively come “limping into the Kingdom.”

But before we as Believers, like Jacob, can limp successfully into the presence of the Most High, we are reminded that in spite of our most fervent promises and prayers, He is still in ultimate control of our personal destiny. If He has a call upon your life, regardless of your innate inability to fulfill your part of your pledges, He alone will work through you to accomplish His will.

Promises Made and Broken

Do you recall Jacob’s vow to God to give ten percent of all that he had as payment for His provision and protection in the previous Torah portion?

“Then Jacob made a vow, saying, ‘If God will be with me and will keep me on this journey that I take, and will give me food to eat and garments to wear, and I return to my father's house in safety, then the Lord will be my God. This stone, which I have set up as a pillar, will be God's house, and of all that You give me I will surely give a tenth to You” (Genesis 28:20-22).

Here, the Patriarch makes a solemn vow at Bethel (meaning “house of God”) to give the Lord ten percent of his wealth as compensation for His protection and provision. However, did you notice one other thing that was also pledged? At this critical juncture on his journey east, in his heart, Jacob yearned to return to his father’s house safely. But did he forget about this promise? We know that the Lord did not, because the trials that ensued in this parashah indicate that monumental transgressions occur so that the return to Hebron would be completed. The return home continues. After encountering a forgiving Esau, Jacob stated the following words to his brother:

“Please let my lord pass on before his servant, and I will proceed at my leisure, according to the pace of the cattle that are before me and according to the pace of the children, until I come to my lord at Seir” (Genesis 33:14).

This statement occurs after Jacob’s incredible experience at Peniel where he encountered, and even wrestled with, what many believe was the incarnate presence of God Himself. Even after this life altering experience, where he received his limp, Jacob still has the human tendency to say something that he does not really mean.

Was his fear of Esau still a motivating force in his life? What about his statements made to the Lord some twenty years earlier on his trek east? Was he forgetting that God wanted him to return to Isaac’s house to carry on the call that He had upon the Patriarchs? It appears that for some reason, Jacob was content to simply cross the Jordan and settle in the land around the city of Shechem:

“Now Jacob came safely to the city of Shechem, which is in the land of Canaan, when he came from Paddan-aram, and camped before the city. He bought the piece of land where he had pitched his tent from the hand of the sons of Hamor, Shechem's father, for one hundred pieces of money. Then he erected there an altar and called it El-Elohe-Israel” (Genesis 33:18-20).

Here in Shechem, the Scriptures record that Jacob followed the family tradition established by his grandfather Abraham when he purchased the caves at Machpelah in Mamre near Hebron. How could this be? Years earlier, a fleeing Jacob indicated a hunger to be reunited with his father, and even weeks earlier, as the broken and renamed Israel, he promises his brother that he would come to him in Seir.

“Just Give Me Peace”

Jacob changes his mind and purchases land near Shechem. Soon, his growing family and extensive herds become permanent fixtures among the Shechemites. He even erects an altar that signifies his allegiance to the Lord. Does he not remember his vows to the Lord and the corresponding covenants promised to him?

Most can identify with Jacob/Israel at this point in his life. He just wants peace. He has just come through the trauma of encountering his brother, and certainly felt a great deal of relief that his life and the lives of his family have been spared. He knows that Esau has become very wealthy and that Esau’s holdings would perhaps create a conflict if he relocates to the area around Hebron, that includes the region of Seir to the east. He somehow justifies his decision to simply settle into the community around Shechem. The Scriptures do not indicate how long Jacob and his family had been a part of the Shechem area, but in due time, circumstances erupt that create serious tension between the indigenous population and the children of Jacob/Israel:

“Now Dinah the daughter of Leah, whom she had borne to Jacob, went out to visit the daughters of the land. When Shechem the son of Hamor the Hivite, the prince of the land, saw her, he took her and lay with her by force” (Genesis 34:1-2).

Whether Dinah is raped, or whether she had consensual relations with Shechem the prince, is not the point. The facts remain that she ventured into the neighborhood and became known among the young girls of Shechem’s community. In time, she attracts the attention of the young prince. Before long, whether by force or enticement, the sexual act takes place. Apparently, the young prince is deeply attracted to Dinah and he asks for her hand in marriage:

“He was deeply attracted to Dinah the daughter of Jacob, and he loved the girl and spoke tenderly to her. So Shechem spoke to his father Hamor, saying, ‘Get me this young girl for a wife.’ Now Jacob heard that he had defiled Dinah his daughter; but his sons were with his livestock in the field, so Jacob kept silent until they came in. Then Hamor the father of Shechem went out to Jacob to speak with him. Now the sons of Jacob came in from the field when they heard it; and the men were grieved, and they were very angry because he had done a disgraceful thing in Israel by lying with Jacob's daughter, for such a thing ought not to be done. But Hamor spoke with them, saying, ‘The soul of my son Shechem longs for your daughter; please give her to him in marriage. Intermarry with us; give your daughters to us and take our daughters for yourselves. Thus you shall live with us, and the land shall be open before you; live and trade in it and acquire property in it’” (Genesis 34:3-10).

Jacob was in quite a dilemma. After he heard the reports on the humbling transgression, he waited silently to ponder his reaction. He might have recalled when he had his first encounter with Rachel at the well in Paddan-Aram many years earlier:

“Then Jacob kissed Rachel, and lifted his voice and wept. Jacob told Rachel that he was a relative of her father and that he was Rebekah's son, and she ran and told her father” (Genesis 29:11-12).

In the social morays of that day, it was not proper for a man to kiss a woman at their initial meeting, but Jacob had succumbed to his physical attraction to his cousin. And as it turns out, they ended up being far more than “kissing cousins.” Is it possible that Jacob understood how passion and longing could be used to further God’s plans for His people? He had certainly seen how it worked out in his life. He might have concluded that He was working through these unfortunate circumstances.

A Deafening Silence

Hamor, the father of Shechem, makes a plea for the hand of Dinah for his son. But what is interesting to note is that Jacob never responds to the overtures. Instead, it is his sons who retort with the conditions of intermarriage. Why was the Patriarch so silent on the matter? Did he consent to the arrangement that was proposed? Certainly, if he disagreed with the proposal, he would have said something, and the conditions for family unions would not be acted upon. Instead, Jacob/Israel, knowing that his sons were livid, allowed the conditions to be offered. Did he know what was in their hearts or was he more interested in maintaining peace?

“But Jacob's sons answered Shechem and his father Hamor with deceit, because he had defiled Dinah their sister. They said to them, ‘We cannot do this thing, to give our sister to one who is uncircumcised, for that would be a disgrace to us. Only on this condition will we consent to you: if you will become like us, in that every male of you be circumcised, then we will give our daughters to you, and we will take your daughters for ourselves, and we will live with you and become one people. But if you will not listen to us to be circumcised, then we will take our daughter and go” (Genesis 34:13-17).

Before too long, the requirement to circumcise all the men of Shechem was adhered to in order for the assimilation to take place. Then, the treachery that was in the hearts of Simeon and Levi surfaced, and they completed their murderous engagement:

“Now it came about on the third day, when they were in pain, that two of Jacob's sons, Simeon and Levi, Dinah's brothers, each took his sword and came upon the city unawares, and killed every male. They killed Hamor and his son Shechem with the edge of the sword, and took Dinah from Shechem's house, and went forth. Jacob's sons came upon the slain and looted the city, because they had defiled their sister. They took their flocks and their herds and their donkeys, and that which was in the city and that which was in the field; and they captured and looted all their wealth and all their little ones and their wives, even all that was in the houses” (Genesis 34:25-29).

After the entire male population of Shechem is murdered, the rest of the brothers complete the task of stealing all the wealth of the city. Can you imagine these actions coming from the chosen people of God? Where was the compassion for the indiscretion of Dinah and the young prince Shechem? There was no mercy or grace found in the proud hearts of the sons of Israel. Instead, murder and covetousness prevailed. After these vile acts, the reaction of Jacob is finally recorded as he rebukes Simeon and Levi:

“Then Jacob said to Simeon and Levi, ‘You have brought trouble on me by making me odious among the inhabitants of the land, among the Canaanites and the Perizzites; and my men being few in number, they will gather together against me and attack me and I will be destroyed, I and my household.’ But they said, ‘Should he treat our sister as a harlot?’” (Genesis 34:30-31).

A Divine Response

Jacob quickly recognizes that these actions have imperiled his entire family. There is no Biblical record of Jacob responding to the pleas of justification that Simeon and Levi offered in their defense. Instead, the next recorded statement comes from God Himself. The Lord reminds Jacob to return to Bethel to recall the promises that were made to Him:

“Then God said to Jacob, ‘Arise, go up to Bethel and live there, and make an altar there to God, who appeared to you when you fled from your brother Esau’” (Genesis 35:1).

Another altar is erected, memorializing the promises received. The journey continues down the hills of the Promised Land toward Hebron. With this command, Jacob finally gets back on the trail to Isaac’s home near Hebron. But again there are challenges. His beloved wife Rachel dies at the birth of Benjamin in what is modern-day Bethlehem. The love of Jacob’s life is taken from him. On the journey, Jacob’s eldest son Reuben sins, thus forfeiting his position to become the leader of the next generation:

“Then Israel journeyed on and pitched his tent beyond the tower of Eder. It came about while Israel was dwelling in that land, that Reuben went and lay with Bilhah his father's concubine, and Israel heard of it. Now there were twelve sons of Jacob” (Genesis 35:21-22).

And, the journey back home continues… Finally, the full circle is completed and Jacob/Israel is back at his father’s side. The promises to Abraham, Isaac, and Jacob are being fulfilled. And, the most ironic thing occurs from our human perspective: Isaac dies and his sons, Esau and Jacob, bury him:

“Jacob came to his father Isaac at Mamre of Kiriath-arba (that is, Hebron), where Abraham and Isaac had sojourned. Now the days of Isaac were one hundred and eighty years. Isaac breathed his last and died and was gathered to his people, an old man of ripe age; and his sons Esau and Jacob buried him” (Genesis 35:27-29).

The Journey Completed

Regardless of all the bad decisions that Jacob made along his journey, the promise to be returned to the land of his fathers is completed. Of course, he is without the love of his life, Rachel, and is further burdened by the sinful acts of his sons in Shechem during the final leg of the trek south. But he does not forget these critical events in his life. In fact, the whole future of the nation of Israel is, in many respects, determined by some of the very events that occurred during these travels down the hills of Samaria and Judea.

In his final days, as Israel is blessing his sons, the ultimate destinies of Reuben, Simeon, and Levi are uttered. By their lustful and treacherous acts they have lost the right to receive the blessings bestowed upon the first-born son. Instead, that is ultimately passed onto Judah:

“Then Jacob summoned his sons and said, ‘Assemble yourselves that I may tell you what will befall you in the days to come. Gather together and hear, O sons of Jacob; and listen to Israel your father. Reuben, you are my firstborn; My might and the beginning of my strength, Preeminent in dignity and preeminent in power. Uncontrolled as water, you shall not have preeminence, because you went up to your father's bed; then you defiled it—he went up to my couch. Simeon and Levi are brothers; their swords are implements of violence. Let my soul not enter into their council; let not my glory be united with their assembly; because in their anger they slew men, and in their self-will they lamed oxen. Cursed be their anger, for it is fierce; and their wrath, for it is cruel. I will disperse them in Jacob, and scatter them in Israel. Judah, your brothers shall praise you; your hand shall be on the neck of your enemies; your father's sons shall bow down to you. Judah is a lion's whelp; from the prey, my son, you have gone up. He couches, he lies down as a lion, and as a lion, who dares rouse him up? The scepter shall not depart from Judah, Nor the ruler's staff from between his feet, until Shiloh comes, and to him shall be the obedience of the peoples. He ties his foal to the vine, and his donkey's colt to the choice vine; he washes his garments in wine, and his robes in the blood of grapes. His eyes are dull from wine, and his teeth white from milk’” (Genesis 49:1-12).

From these blessings and curses, you can determine that the actions that took place in Shechem were indeed inappropriate. If the murders were consistent with God’s laws, then Simeon or Levi would have inherited the blessing of the first-born. But instead those blessings were passed on to Judah.

Lessons Learned

In our study of the Torah, today’s challenge is to reflect on the life of Jacob and his sons and seek a better way. What is our Heavenly Father trying to reveal to us as we contemplate the traumatic life of Jacob, and his struggle to return to the home of his fathers? Regardless of Jacob’s bad decisions and the consequences of them, God is still going to accomplish His will via the people He has chosen to represent Him in the Earth. For unknown reasons, He is not covering up the transgressions of the people chosen to be His own possession. This reality should not encourage Believers to pursue things contrary to His laws. Instead, with the benefits of the Scriptural records preserved over the ages for us, we should learn to honor the verbal commitments that we have made to the Lord and to each other. We should recognize that what we say and what we do have long term consequences for us as well as our children. We see that Reuben, Simeon, and Levi were denied the blessing of being the chosen leaders for their generation.

Spirit-Led Decisions

Like the Apostle Paul, we should admit that the sinful flesh patterns that indwell us, just like they did Jacob, are a very powerful component of our existence. But in a like manner, as Paul’s writings articulate, we should strive to let the Spirit of God and His will prevail in our decisions. We all have choices to make and the consequences that result. As we mature in our walks, we should willfully choose the elements of love (agapē) embodied in Paul’s words to the Corinthians:

“Love is patient, love is kind and is not jealous; love does not brag and is not arrogant, does not act unbecomingly; it does not seek its own, is not provoked, does not take into account a wrong suffered, does not rejoice in unrighteousness, but rejoices with the truth; bears all things, believes all things, hopes all things, endures all things. Love never fails; but if there are gifts of prophecy, they will be done away; if there are tongues, they will cease; if there is knowledge, it will be done away…When I was a child, I used to speak like a child, think like a child, reason like a child; when I became a man, I did away with childish things” (1 Corinthians 13:4-8, 11).

Walking in unconditional love is, at times, a difficult action to take, but one that pleases our Heavenly Father. It definitely exhibits the traits of a maturing saint who submits his flesh to the preferred will of the Lord.

Secondly, when encountering those inside, and even outside of the Body of Messiah, we need to exercise grace and mercy. Our Savior spoke specifically about our natural fleshly proclivity to judge others:

“Do not judge so that you will not be judged. For in the way you judge, you will be judged; and by your standard of measure, it will be measured to you. Why do you look at the speck that is in your brother's eye, but do not notice the log that is in your own eye? Or how can you say to your brother, ‘Let me take the speck out of your eye,’ and behold, the log is in your own eye? You hypocrite, first take the log out of your own eye, and then you will see clearly to take the speck out of your brother's eye” (Matthew 7:1-5).

If we take this truth to heart, we will knowingly conclude that our flesh wants to justify itself without first examining its own faults. It is much better to humble ourselves and let the Judge, God Himself, work through the issues. Who in his right mind would want to judge another person’s heart, when his own heart has such glaring deficiencies?

Finally, we have an excellent summary remark written by James the Just:

“My brethren, if any among you strays from the truth and one turns him back, let him know that he who turns a sinner from the error of his way will save his soul from death and will cover a multitude of sins” (James 5:19-20).

Is it not better for the Spirit-led followers of the Messiah Yeshua to seek this level of restitution with those who have strayed from the truth?

Certainly, the life of Jacob and his choices have been preserved for our instruction. Jacob was always reminded of his encounter with God at Peniel as he limped through the remainder of his life. Hopefully, we have each had some dramatic life-altering event in our lives that has initiated needed change away from the ways of the flesh. May we all learn from them and follow the example depicted by the Messiah Yeshua, who eventually comes forth from Jacob’s seed. Perhaps our willful choices to follow the leading of the Holy Spirit will result in far greater consequences for our witness—and bless—rather than curse the lives of our descendents. Hopefully, our limps received through the trials of life will encourage bent knees and submission to God’s will. Maybe then, with faith and confidence in the Messiah’s way, our silence will be broken by our prayers for those, who like us, are plagued with life’s limps.

Mark Huey (B.A., Vanderbilt University in History and Graduate Studies at Embry-Riddle Aeronautical University) is the Director of Outreach Israel Ministries (www.outreachisrael.net). He is the author of several books, including: TorahScope, Volumes I & II, and Counting the Omer: A Daily Devotional Toward Shavuot. He is also co-author of Hebraic Roots: An Introductory Study.