Sidra Vayigash:the reassurance of God’s presence in dark times

And Israel took his journey with all that he had, and came to Beersheba, and offered sacrifices to the God of his father Isaac. And God spoke to Israel in the visions of the night, and said: ‘Jacob, Jacob.’ And he said: ‘Here am I.’ And God said: ‘I am God, the God of your father; fear not to go down into Egypt; for I will there make of you a great nation. I will go down with you into Egypt; and I will also surely bring you up again; and Joseph shall put his hand upon your eyes.’ And Jacob rose up from Beersheba; and the sons of Israel carried Jacob their father, and their little ones, and their wives, in the wagons which Pharaoh had sent to carry him. And they took their cattle, and their goods, which they had got in the land of Canaan, and came into Egypt, Jacob, and all his seed with him; his sons, and his sons’ sons with him, his daughters, and his sons’ daughters, and all his seed brought he with him into EgyptGen 46:1-6

Jacob has a number of meetings with God during the night – the first was the dream on the road out to Haran when he was running away from Esau, and a ladder appeared to him that joined heavens to earth, and God delivered a reassuring message to him. The second the dream at the ford of Yabok, when he was returning home to Canaan, wealthy and secure but also anxious about the reception he would get from Esau.  And now here, at Beersheba, God appears in order it seems to reassure him that he will return from Egypt and will become a great nation. It reads to us a little strangely – for we know that Jacob will die in Egypt, and that as a nation they will only leave in over 400 years’ time, having survived a long period of slavery, yet one might read into it that the time in Egypt will be a short respite during the famine. Why? Does God think that Jacob will not cope with the reality of what his descendants will face? Is this vision one that emanates from Jacob’s need for support rather than being a real meeting with God? Is God responding more to the Jacob God first met, the frightened young man who yet was confident enough to tell God that only if God fulfilled the promises made in the dream would he finally believe, rather than to the older man whose world is shaped by the loss of his older son by his beloved wife Rachel; who has been frozen in grief since that time.

Or is the story added into the narrative later as a story to support the enslaved Israelites and ameliorate their suffering?

We have no answers, just as we have no answer for the interchangeable use of the two names Jacob and Israel, so powerful yet so cryptic in this passage. Yet as with all the encounters Jacob has with God during night time journeys, the vision is one we are able to hold on to today – providing reassurance in times of uncertainty, reminding us that we are one link in a chain that goes back into history and will go forward into a future we cannot know.

We are most definitely the children of Jacob rather than those of Abraham or Isaac. Abraham had a stern and all-encompassing faith which seemingly left no room for doubt or anxiety, Isaac lived in the shadow of that faith and his own encounters with God are clearly shaped by it. But Jacob was his own self, a mixture of self-assurance and anxiety, wanting to believe but not being too sure about it, prepared to do a deal with God when it seemed an expedient action.  It is given to few people to believe with certainty, and to fewer still to come to belief through their own experiences, rather than to have it bred into them. Doubt is a colourful strand in the Jewish character, it threads through our narratives and our prayer. Indeed we pray in an aspirational way – hoping to be able to believe rather than asserting that we hold such a conviction.  Whether God ever speaks to Jacob in the night or whether Jacob creates the experience for himself becomes an irrelevant question – what is important is that Jacob is able and willing to create such an encounter (or to believe it when it comes). It is all that is asked of us too – to be able and willing and open to the presence of God when times are at their darkest.

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