Flight, The Only Solution For Yacob
To choose a wife from among the daughters of his uncle Laban
Obviously it was not long before Rebekah heard of her son Esau's bloodthirsty plan. And so she could expect to lose two sons in succession: Yacob from Esau's promised vengeance; Esau condemned by the blood-law. As a far-seeing woman she promptly found a solution, at least a temporary one. Yacob was to set out as soon as possible for Haran and take refuge with his uncle, her brother Laban. As time went on Esau's anger would cool. She could then have her favourite son brought back to take up the chieftainship of the clan.
It was difficult to explain the true situation to the blind man, but with a further good lie she would manage to get over the difficulty. She went to her husband, and reminded him of the unfortunate marriages contracted by Esau. At all costs, she said, Yacob must be prevented from following his brother's example. In these circumstances she suggested that Yacob should be sent to Paddan Naharaiim, to the 'Land of the Fathers', that region of the Upper Euphrates where the Aramean stock remained pure. There Yacob would be able to choose a wife from among the daughters of his uncle Laban and in this way the blood of the future patriarch would be preserved from any impurity. No sooner said than done. Yacob received a further blessing, confirming the first. He put on his sandals and girded his loins with the traditional cloth, took his staff (his only possession) and with a heavy heart, as we may well believe, set out for the north and the land of exile.
Moral Judgment On Young Yacob
As a general rule the modern reader of the Scriptures experiences a certain scandalized surprise at the strange behaviour of Yacob at the time when he was still living under his father's tents. The Scriptural historian can here offer a little explanation.
It must be recognized quite frankly in the first place that at the period in question the level of moral conscience was by no means high. In fact we ought to be grateful to the successive writers, who one after another recorded this pastoral tradition, that they did not give way to the temptation to improve the impression produced by the character they were describing. With the best of intentions an author might obviously have endeavoured to show us Yacob far more advantageously, and especially, more in accordance with the social and spiritual laws of a more evolved period. Fortunately no efforts have been made in this sense. The story is primitive, untouched, we can see it in all its crudity. And that is an excellent proof of its authenticity.
Indeed a watered-down version of the facts would have had serious consequences. It is the purpose of the Scriptures to relate for us the adventure of the Chosen People, going forward under the guidance of YAHWEH. On a final analysis, the history of Yisrael is the spiritual development of a human group endeavouring to raise itself to a higher stage. This spiritual ideal untiringly pursued by Yisrael is a thing unheard of in any belief of antiquity. No Kohen college, whether Mesopotamian or Egyptian, was concerned to send forth its adepts onto the steep path of moral perfection, ceaselessly in course of change. The People of YAHWEH was the only one to set out on this route; for them it was long and painful, punctuated by distressing falls and heroic recoveries. And we should remember here that, in the Christian view, this uneven progress which began with Abraham, was to find its logical fulfillment in the law of MessiYah.
Yacob took the path leading to Haran. He had certainly not yet learned to control his earthly appetites which for some time were to continue to smother the voice of his conscience. But soon YAHWEH was to speak to him. And, when he had understood the message, Yacob the shepherd was to become Yisrael the patriarch.
From Bethel To Bethel
The first part of Yacob's life, which we have just been looking at, appears to have no spiritual side to it at all. He seems to be almost entirely concerned with his material interests and indeed scarcely troubled by spiritual problems. With the second chapter of his life, which we are now beginning, there is a change of outlook: quite unexpectedly YAHWEH seems to invade this soul which hitherto had appeared closed to higher things.
The first appearance of YAHWEH to Yacob occurred on the steppes of Bethel when alone and a fugitive. His sole possession his shepherd's staff, Yacob was on his way to Haran. There, with no preparation, YAHWEH revealed to the traveler that one day he would be entrusted with the Promise, the famous Promise already given and confirmed on various occasions to his grandfather Abraham and his father Yitschaq.
The second appearance of YAHWEH to Yacob took place at Bethel again, but twenty years later. At that time Yacob was on the return journey from his long sojourn with his uncle Laban in Haran in the region of the Two Rivers. There he had married: his two wives and two concubines had given him eleven sons (he was shortly to have a twelfth); he possessed a number of slaves, large flocks of sheep and goats and even some camels. It was no longer the poor shepherd whom we observed previously in this same place. On this second time of passing through Bethel YAHWEH appeared again to remind Yacob of his plans for him and for his descendants.
Between the first halt at Bethel and the camp there on the return journey there was an interval of twenty years. During this there occurred his time as a shepherd at Haran, a somewhat turbulent and dramatic period, passed at his uncle Laban's, Rebekah's brother. This is a period of historical importance for the Hebrew people, their genealogy and the constitution of the social framework of the People of YAHWEH. And it is of considerable importance also because here we observe the spiritual transformation of Yacob the father of twelve eponymous heroes, the future leaders of the twelve tribes of Yisrael.
During this period we follow Yacob's strange adventures; they can be divided as follows: Yacob on the way to Haran; the dream at Bethel. Yacob in the service of his uncle Laban. Yacob leaves the Land of the Fathers. Yacob's spiritual transformation at the ford of the Jabbok and at Bethel. Yacob returns to his father's tents.
YACOB'S JOURNEY:
BEERSHEBA-HARAN -MAMRE
1 The dotted line shows Yacob's outward journey from Beersheba to Haran, in the Land of the Fathers, in the Upper Euphrates. The only halt mentioned by the Scriptures in this journey of about 700 miles was at Bethel (Yacob's dream, the revelations of YAHWEH).
2. At Haran (Paddan-aram = the land of Aram or Aram Naharaiim = Aram of the Two Rivers; the Hebrews also called it the Land of the Fathers), Yacob served his uncle Laban whose two daughters he married. He remained there seven years, then a further seven and then six. Then with his wives and his flocks he set out on the return journey to Hebron.
3. At Mount Gilead (the future Mount Ephraim) Laban caught up with his nephew Yacob (who was also his brother-in-law) to ask the reason for his sudden departure. A treaty was drawn up between Laban and Yacob.
4. The ford over the Jabbok. Before crossing the stream Yacob had a vision at Mahanaim (the two camps), renamed Peniel, or 'the face of the Almighty'. Next a halt at Succoth and crossing of the Jordan. Then he settled at Shechem. After the Dinah-Shechem affair, hasty departure for Bethel. Settlement at Bethel.
5. From Bethel at the oaks of Mamre near Hebron the caravan rejoined the camp of the old patriarch Yitschaq who, as he died, made Yacob his heir.
Yacob Called Yisrael Index Yacob Sitemap Scripture History Through the Ages Yacob Called Yisrael Yacob and Esau Theft Of The Paternal Blessing Flight, The Only Solution For Yacob Yacob's Dream At Bethel Yacob Puts Up A Stele Named BethEl The Location Of Bethel Importance Of The Well, A Meeting Place Details Of The Mohar The Sons Of Yacob How Yacob Became Rich Yacob Leaves The Land Of The Fathers Treaty Between Yacob And Laban Messages Between Yacob And Esau Yacob Wrestles With YAHWEH Two Brothers, Yacob and Esau Meet Towards The Promised Land The Departure From Shechem The Conclusion Of Yacob