Going Up and Going Down: A Key to Interpreting Jacob's Dream

Going Up and Going Down 0A 1 Going Up and Going Down: Key to Interpreting Jacob’s Dream (Gen 28,10–22)* By Yitzhak (Itzik) Peleg (Department of Biblilcal Studies, Beit Berl College, Israel) The startling dream of Jacob at Bethel has prompted all manners of interpretation. The image of angels going up and down between earth and heaven has been understood variously and has only occasionally been taken as a symbol of something. Let us first perform a close reading of the story of Jacob’s dream and of the vision in particular, paying attention to its various components and to the divine message that follows. Such an analysis immediately raises the question, is Jacob’s dream a »dream theophany« or a »symbolic dream«? 1. Is Jacob’s dream a »dream theophany« or a »symbolic dream«? Studies of dreams in the literature of both the Bible and the Ancient Near East, classify dreams in two categories: »dream theophany« and »symbolic dreams«1. Both types can be identified by their characteristic language and structure. In general, in »dream theophany«, the God appears in the dream and delivers his message orally, while in a »symbolic dream«, the message is delivered in a visual-symbolic manner, which therefore requires interpretation. Most scholars classify »Jacob’s dream« as »dream theophany«2. In *0 This article is based on a dissertation of the same title that was supervised by Prof. Edward L. Greenstein. My sincere thanks to E. Greenstein for reading and commenting on an earlier draft of this paper. 1 A.L. Oppenheim, The Interpretation of Dreams in the Ancient Near East: With a Translation of an Assyrian Dream-Book, 1956, 186–217. 2 I.L. Seeligmann, Etiological Elements in Biblical Historiography, Zion 26 (1961), 141–169 (Hebrew); N.M. Sarna, Understanding Genesis, 1966, 192; See, E. Otto, Jakob in Bet-El, ZAW 88 (1976), 174. Otto points out that the aim of the story is the etiology of the sanctuary of Bethel; R. Rendtorff, Jakob in Bethel, I.L. Seeligmann, Vol. III (eds. A. Rofé/Y. Zakovitch), 1983, 120, 124; See C. Westermann, Genesis 12–36; 37–50, trans. J.J. Scullion, 1985, 452, 458. Westermann talks about the »cultic etiology«; R. Fidler, The Dream Theophany in the Bible. Its place in the History of Biblical Literature and Israelite Religion, 1996, 153, 163f., 188 (Hebrew). ZAW 116. Bd., S. 1–11 © Walter de Gruyter 2004 Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM 2 Yitzhak (Itzik) Peleg their opinion, Jacob’s dream is a »Hieros logos« of Beth-El3, whose purpose is etiological. That is to say, the dream is meant to explain how Beth-El became a sacred place, Tabûr Ha#ares (»sacred center«, »Omphalos«), and the sullam (»ladder«, or »staircase«), an axis mundi. Thus we have a story whose core is the maqôm (place). Some scholars4 note the distinctiveness and complexity of »Jacob’s dream« and suggest that, in addition to its classification as »dream theophany«, it contains elements that also justify its classification as a »symbolic dream«5. However, this distinction did not prompt them to explore the symbolic meaning of Jacob’s dream. The vision in Jacob’s dream is generally accepted as merely ornamental, lacking a message in itself6. However, »Scholars have failed to 3 4 5 6 See, C. Houtman, What Did Jacob See in His Dream at Bethel?, VT 27 (1977), 349. Houtman remarked there that, »Often the story of Jacob’s dream is considered to be the hieros logos of the sanctuary of Bethel«. W. Richter, Traum und Traumdeutung im AT. Ihre Form und Verwendung, BZ NF 7 (1963), 204f., 209; E. Baruch, The Prophetic Dream and its Rejection by The Deuteronomic School, 1987, 13 (Hebrew); R. Fidler (above, n. 2), 154. It is unfortunate that Ehrlich, who defined Jacob’s dream as a »symbolic dream« (see E.L. Ehrlich, Der Traum im Alten Testament [BZAW 73], 1953, 58; E.L. Ehrlich, Traum, BHH 3 [1966], 2023) did not relate to the question of the dream’s symbolic meaning, but also claimed that the »vision« lacked meaning. See E.L. Ehrlich (1953), 29. R. Fidler (n. 2), 156 n. 131; R.K. Gnuse, The Dream Theophany of Samuel, 1984, 69; Fidler, relating to Gnuse, »did not express his opinion on the similarity between the dream at Bethel and the model used to describe symbolic dreams in the Bible«; See also Fidler (1996, 184) who states that »what results is a type of ›mixed‹ dream.« D. Lipton, in her book (Revisions of the Night: Politics and Promises in the Patriarchal Dreams of Genesis, 1996, 28), states, however, with relation to Jacob’s dream that: »This dream although it contains the striking visual image of the ladder« takes exception that it »is not ›symbolic‹ in the style of the Joseph dreams«. See, M. Lichtenstein, Dream Theophany and the E Document, JANES 1–2 (1969), 51. He points out that »Indeed, in many cases, it would seem that in the Ancient Near East the distinction between symbolic dreams, dream-theophanies, and corporeal revelation is more a matter of literary preference than of theological necessity«. Lichtenstein sums up his article by saying: »Symbolic dreams, dream-theophanies, corporeal theophanies, and the like, are mutually interchangeable both in a given period, and, occasionally, in the same text« (54). Whether I accept or reject – see, e.g., Gnuse’s criticism of Lichtenstein – R.K. Gnuse (n. 4), 25, 31, 73, especially on the use of his examples from Ancient Near East literature – Lichtenstein’s claim that the revelation in the dream is not a measure of distinction between the E and J sources, but rather a common example of both the »corporeal theophanies/revelation« and the »abstract dream appearance« in Ancient Near East Literature and in Biblical Literature representing Jacob’s dream in the given text in its present complicated form (v. 10–22) as a well-known pattern. N.M. Sarna (n. 2), 193; J.P. Fokkelman, Narrative Art in Genesis, 1975, 54; A. de Pury, Promesse divine et legend cultuelle dans le cycle de Jacob – Genese 28 et les traditions patriarcales, 1975, 378; R. Fidler (n. 2), 172. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM Going Up and Going Down 3 offer a convincing reading of the dream which makes sense both in its symbolism and accounts for its occurrence at precisely this point in Jacob’s life«7. I concur that there has not as yet been a comprehensive and focused debate on the subject of the symbolism of »the vision«. Close examination reveals that focusing on the vision of »Jacob’s dream« and understanding it as a »symbolic dream« facilitates an explanation of the dream and its meaning. The description of the sullam, and especially that of the movement of the angels, is not embellishment, supplementation or scenic background, of God’s message, but that »the vision« symbolizes the way, the path, taken by the Patriarchs to and from the Promised Land. Furthermore, the »narrative context« and the »visual description« in the dream in which »Angels of God were going up and down it« appears when Jacob is on his way to Harran, that is to say, when he is about to leave Israel. At that point God addresses Jacob: »Remember, I am with you: I will protect you wherever you go and will bring you back to this land« (28,15)8. Therefore, »the vision« represents both Jacob’s going to Harran and his return to Israel in the future. So we have a story whose core is the dæræk (way). It is important to note, that my hypothesis – concentrating on the symbolic view of the dream and its meaning – is not the only way of interpreting the dream. Furthermore, this hypothesis does not contradict the accepted scholarly interpretation, but rather enriches it, deepens it and exposes an additional dimension found in the story – thereby endowing it with a more comprehensive interpretation. The coexistence of components of both »dream theophany« and those of the »symbolic dream« indicate the complexities of the description of the dream, which allow for parallel interpretations: the obvious one (according to the »dream theophany« model)9 and that of the hidden one (according to the model of the »symbolic dream«). It is therefore appropriate to understand the meaning in light of both of these interpretations. The literary approach that will be taken here, which concentrates on the themes presented in the present form of the text, and which allows for more than one »reading« of the text – paves the way for the »symbolic« interpretation of the dream. 7 8 9 D. Lipton (n. 4), 63. All Biblical quotations with the exception of those mentioned in n. 27 are from the Tanakh (New JPS), 1985. Regarding dreams in the Bible and the Ancient Near East, see, L. Oppenheim (n. 1). About the dream theophany in the Bible see, R. Fidler (n. 2). Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM 4 Yitzhak (Itzik) Peleg Jacob’s dream and its interpretation enables, from a literary perspective, two simultaneous readings: Reading A: The story describes and means to explain how Beth-El became a sacred place; a story whose core is the maqôm (place). Reading B: The story tells about Jacob who leaves Israel in order to return in the future; a story whose core is the dæræk (way). 2. The recognition that »Jacob’s dream« is built according to the »symbolic dream« form10 leads us to search for its symbolic interpretation In Jacob’s dream there are features of both the »symbolic dream« and »dream theophany«. The contribution of this work is to identify it as a »symbolic dream« and to suggest a symbolic meaning/interpretation of the (symbolic) vision in the dream, that is to say, to illuminate »the vision« as the bearer of the symbolic message. W. Richter11 sets forth a pattern of the symbolic dream that consists of a structure of five components12: I. Announcement of the dream (»He had a dream«, 28,12) II. Introductory dream formula (»wehinneh«, 28,12) III. Dream corpus: image or expression (28,12–13a) IV. Meaning of the dream (»abode of God«, 28,17; »on this journey«, 28,20) V. Fulfillment of the dream (Gen 31,13; 33,18; 35,1 onward) In light of the aforementioned, it now seems appropriate to examine the components of the vision in the dream and its message according to their order of the appearance: »He had a dream, a stairway (or ramp, or ladder) was set on the ground and its top reached to the sky, and angels of God were going up and down on it. And the Lord was standing beside him« (Gen 28,12–13a) A) »The sullam« – a stairway (or ramp, or ladder) B) »Angels of God« C) »Were going up and down« – in particular the verbs ^alah and yarad. 10 11 12 I would like to limit the discussion of the problem of categorization of dreams in the Bible and Ancient Near Eastern literature. For more see: W. Richter (n. 4), 202–220; L. Oppenheim (n. 1); R.K. Gnuse (n. 4), 16–20; R. Fidler (n. 2), 22–33. W. Richter (n. 4), 203–209; R.K. Gnuse (n. 4), 79f. Including my suggestion for Jacob’s dream. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM Going Up and Going Down 5 We shall now look more closely at the three phases that have been highlight in the quoted passage. A) The sullam13 symbolizes »the way« to and from the Promised Land Scholars disagree on the etymology of the word sullam (ladder). Some claim that sullam is derived from the Hebrew root sll14. Let us note that the root sll, which means to pave or to heap up (a highway with soil and stones), appears eleven times in the Bible15 and the nouns dæræk (way) and natîb (by-path/byway) as in »to walk instead on byways (netîbôt), on a road not built up (dæræk lo# selûlah)« (Jer 18,15) are all connected to one another. The word mesillah16 (way, road, highway), also derives from the root sll, and is used in the sense of a paved way; significantly for us, is usually associated with the return to the Land17. For example: »Thus there shall be a highway (mesillah) for the other part of His people out of Assyria, such as there was for Israel when it left (beyom ^alôtô) the land of Egypt (Isa 11,16). Other scholars suggest that sullam (ladder) is derived from the Akkadian ›simmiltu‹ (staircase, stairway) and that the m in sullam is part 13 14 15 16 17 A comprehensive discussion of the word sullam as a Biblical hapax legomenon is requires a separate study. See, G. von Rad, Genesis (OTL), trans. J.H. Marks, 1961, 279; E.A. Speiser, Genesis, AncB, 1964, 218; BDB – F. Brown/S.R. Driver/C.A. Briggs, A Hebrew and English Lexicon of the OT, 1907, 336, 699, and on 336 for the word hinam that is derived from hen with m; C. Houtman (n. 3), 338; S. Mandelkern, Veteris Testamenti Concordantiae, 1974, 800 (Hebrew); F.E. Greenspahn, Hapax Legomena in Biblical Hebrew, 1984; C. Westermann (n. 2), 454. According to S. Mandelkern (n. 14), 799, »the m in the word sullam belongs to the conjugation«. See, C. Houtman (n. 3), 340, who wrote that, »From Gen 28,12 the data about sll and its derivata we can conclude only that a sort of bank or a sort of way or path a ›way‹ …«. He was talking only about a way »which relates heaven to earth«. See, C. Houtman (n. 3), 338f., who remarked that, »A noun mesillah, also (like sullam derived from this (=sll) root…«. See, BDB (n. 14), 700. See the parallels »We will follow the king’s higway« (Num 20,17) // »We will keep to the beaten track (mesillah)« (Num 20,19). See also BDB, 202. It will be interesting to compare Jeremiah’s words (31,21) to Jacob’s dream. See »Erect markers, set up signposts, keep in mind the highway (mesillah), the road you traveled. Return, Maiden Israel, return to these towns of yours« (Jer 31,21). It is important to note that nouns that relate to the verb sll are natîbê (Jer 31,21) see n. 16, and dæræk »… (The Lord) says: Build up, build up (sollû, sollû), a highway, clear a road (dæræk)« (Isa 27,14). See also, »Clear the road for the people, build up (sollû, sollû), a highway, remove the rocks« (Isa 62,10). See also Job 19,12. This diagnosis can support/strengthen the supposition suggested by C. Houtman (n. 3), 340, in regard to his use of the ladder as a »way«, a »path« as mentioned above in n. 15. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM 6 Yitzhak (Itzik) Peleg of the root of the word18. They relate the word sullam to the Babylonian ziggurat in the form of a temple-tower19. We need not decide between these two approaches, that of the ladder’s derivation from sll or that from simmiltu. It is important to emphasize that the root sll, in its Biblical meaning, does not appear in Akkadian. The Hebrew sullam is probably borrowed from the Akkadian simmiltu. Even if sullam is derived only according to »popular etymology« from the root sll, it is an important factor in understanding the symbolic interpretation of the dream. The Hebrew reader or listener can hardly be expected not to link the word sullam with the natîbê Hebrew verb salal and its nominal derivative, mesillah »path«. This fact allows for two different readings, one complementing the other. On the realistic (vertical) plane, in a literal reading of the Bible, sullam indicates the dæræk (way) between heaven and earth; and on the symbolic (horizontal) plane, the sullam indicates the dæræk (way) between the Promised Land and the Exile (banishment). ****** Several factors reinforce our understanding of sullam on a symbolic plane. The basic fact that sullam appears in a dream framework, strengthens the supposition that it is a special and symbolic object. The fact that Jacob’s dream is constructed according to the »symbolic dream« form is a decisive factor in giving it a symbolic interpretation. Furthermore, the very fact of the appearance of the sullam as a giant sized object, the stairway linking heaven and earth, indicates that this is no ordinary steps. The fact that the Angels of God (and not mortals) ascend and descend it, enhances its special qualities and elevates it above earthly description. B) The symbolic message of the »Angels of God« in the dream is reflected in their actual movements In the Bible and Ancient Near Eastern literature, the »Angels of God« usually appear as messengers bearing a message20. In my opinion 18 19 20 R. Millard, The Celestial Ladder and the Gate of Heaven (Genesis XXVIII 12 and 17), ET 78 (1966–67), 86f.; C. Houtman (n. 3), 338; R.K. Gnuse (n. 4), 68; F.E. Greenspahn, A Mesopotamian Proverb and Its Biblical Reverberations, JAOS 114 (1994), 33–38 ;H.R. Cohen, Biblical Hapax Legomena in the Light of Akkadian and Ugaritic, 1978, 34, 5 f.; See also H.R. Cohen, The Literary Theme of Jacob’s Ladder (Gen 28,12), A Gift to Hadassah Research in Hebrew and Jewish Languages, (ed. Y. Ben-Tulilah), 22 (Hebrew). Cohen suggests that m in sullam is part of the root of the word. E. Stone, Ziggurat, Oxford Encyclopedia of Archaeology in the Near East 5, ed. E.M. Meyers, 1997, 390 f. A. Rofé, The Belief in Angels in the Bible, 1979, 84; D. Elgavish, The Diplomatic Service in the Bible and Ancient Near Eastern Sources, 1998 (Hebrew). Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM Going Up and Going Down 7 the lack of a verbal message encourages the reader to search for a message behind the fact of their appearance, and even more specifically, in their ascending (^alîyah) and descending (yerîdah)21. Further on, the phrase »Angels of God« appears only twice in the all Bible, a fact which stresses the connection between the two stories (in which the angels of God appear) and encourages the reader to compare them.22 The reference is to the connection between the story of the »Angels of God» revelation to Jacob in his dream (28,12) as he is about to leave the Land (at night) and the story of the revelation of the same phrase, »Angels of God» in Mahanaim (32,2f.) upon his return (in the morning) as »mirror-image stories«23. Note the fact that in both events and not by chance, Jacob is either leaving or returning to the Land, thereby lending support to the hypothesis of the »symbolic meaning» of the dream. Thus the reader learns that the phrase »Angels of God» in the Bible is connected to the entering and the leaving of the Promised Land. C) Understanding the verbs ^alah (going up) and yarad (going down) (Gen 28,12) metaphorically The verbs ^alah and yarad are used to describe movement of the »angels of God« on the stairway. The verbs ^alah (going up) and yarad (going down) indicate movement in opposite directions. Investigation of the connotative use of these two opposing verbs in the Bible24, shows that meta21 22 23 24 See, D. Elgavish (n. 20), 3, who pointed out that the word malak is made up of the root lak and the prefix m. Elgavish in his book (30 n. 20) adds that »there are those who support the theory that lach is parallel to the Akkadian alakum ›to go‹«. In their opinion, the word ›walking‹ emphasizes an important component of a messenger’s duty; See Greenstein, 1979, 331. See also S. Mandelkern (n. 14), 625; See also, E.L. Greenstein, Trans-Semitic Idiomatic Equivalency and the Derivation of Hebrew ml’kh, UF 11 (1979), 329–336. See, J.P. Fokkelman (n. 6), 198, who wrote that, »From the beginning to the end the Mahanaim-scene refer to and builds on the Bethel-scene«. See, C. Houtman, Jacob at Mahanaim. Some remarks on Genesis 32, VT 28 (1978), 40. In his opinion, the two stories, Bethel and Mahanaim, are constructed according to the pattern in the literature of both the Ancient Near East known as a »hieros logos» that explains how Beth-El became a sacred place. See also, W. Coats, Genesis with an Introduction to Narrative Literature, 1983, 33,2f. (RSV 32,1 f.), 223 f. Zakovitch prefers the expression »Reflection Stories«, see his book, Through the Looking Glass, Reflection Stories in the Bible, 1995 (Hebrew). The verb ^alah appears 890 times in the Bible; The verb yarad appears 380 times in the Bible. An examination of the connotation of these verbs in the Bible shows that their metaphoric use is widespread. The fact that they are contradictory verbs (the supposition being that the use of the word ^alah in a positive sense and yarad in a negative one) encourages one to concentrate on the instances wherein these two verbs appear in juxtaposition. One can assume that they are not placed such by chance but rather they appear in comparison to one another in order to stress their contradiction, while empha- Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM 8 Yitzhak (Itzik) Peleg phoric meaning, added to a simple technical direction, is common to both verbs25. In my reading, the ^alîyah and yerîdah of the Angels of God in Jacob’s dream can be understood both metaphorically and concretely, wherein ^alîyah has a positive connotation and yerîdah a negative one. One can conjecture how the metaphorical meaning originated: just as ascending and descending are opposing terms, so are Heaven and Earth. If we place ascending and descending at opposite ends of the scale, where at one end is earth and at the other heaven, and if we accept the belief that God dwells in heaven (»The heavens belong to the Lord, but the earth He gave over man«, Ps 115,16), then the act of ascending and descending can be viewed as, »exultation and proximity to God on the one hand, and moral decline and remoteness on the other«26. At the beginning of the book of Jonah, for example, we note the contrast between the two verbs. the verb ^alah (v. 2) is opposite to the verb yarad (v. 3.5). The use of ^alah indicate a movement toward God; e.g.,» for their wickedness is come up (^aletah) before me (Jon 1,1)27. But the use of the verb yarad describes how Jonah flees from the Lord’s service (v. 3), which means to the opposite direction. Jonah’s flight is described on two planes, horizontal and vertical, as one. The contribution of the metaphorical use of the verb yarad in the Jonah story is that the descending here does not represent the negative connotation alone, but is also directly connected, in terms of content, to leaving the Land and to escaping/distancing from God (1,3). Thus we 25 26 27 sizing the singularity of each. In my opinion, one can uncover textual meanings through awareness of this literary technique. See, N. Leibowitz, Studies in Exodus, 1973, 402 (Hebrew). Leibowitz notes that »verbs of movement (such as to ascend, to descend, to retreat, to go before etc.) are frequently used in the Bible (and therefore in modern Hebrew and in other languages) metaphorically«. Because of the significance of this subject for this article, I will show the metaphoric use of these verbs in a number of biblical stories. First, I will give an example of their distribution in the Bible. The verb ^alah appears 45 times in Genesis, 32 of those times in the Joseph story. The verb yarad appears 28 times in the Joseph story, 16 of those times in the expression yarad misraymah = went down to Egypt. See I. Rosenson, Tzorah-Timna, Ascending-Descending: A Study of the Meaning of the Commentary. The Geographical Descriptions in the Samson Story, BetM 145 (1996), 135–152 (Hebrew). In the story of the Golden Calf these are kew-words (^alah appears 7 times and yarad 3 times) and they have a metaphorical meaning in addition to the geographical one. See M. Buber, The Way of the Bible, 1964, 304f. (Hebrew). Y. Zakovitch, ^alah and yarad in the Samson story (Jud 13,16) – A Literary-Critical Analysis, 1992, 89 (Hebrew). See the verbs ^alah and yarad in the Story of Elijah’s ascent to heaven in the storm (II Reg 2). J. Rosenson (n. 25), 146. According to the translation of The Holy Scriptures, The Jewish Publication Society of America, 1955. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM Going Up and Going Down 9 strengthen the supposition of the basic development of the negative metaphorical meaning of this term. That is to say, each ^alîyah, such as the ascending of the »angels of God« in Jacob’s dream is the act of growing closer to God – who, in my opinion, is positioned on the sky28 at the top of the sullam – and each yerîdah is the act of growing distant from God (verbal as well as metaphorically) and therefore considered a negative act29. In conclusion, the three components of the vision in the dream – the sullam, the angels of God and the verbs ^alah and yarad – permit/support the symbolic meaning/message of the dream. 3. The vision and God’s verbal message explain one another There is an important and surprising linkage which contributes to our grasping the meaning of the dream. The connection is surprising because source criticism attributes the vision in the dream (v. 12–13a) to ›source E‹ and God’s verbal message (v. 13b –15), which in its opinion was delivered only after the dream, to ›source J‹30. In contrast to the historical-critical theory, I propose that a connection between the vision and the message exists. »The vision« and »the voice« which both occur in the dream31 elucidate one another. In other 28 29 30 31 As is well known, there is a controversy as to whether the preposition ^al means »over the sullam« or »over Jacob«. Grammatically, the present form does not allow for »two readings«. In the story of Jacob’s dream, the central noun changes, and whereas in v. 11 Jacob retains the main position, in the middle of v. 12 the focus moves to the sullam and the suffixes are attached to it, »its head«, »in it« and »on it«. However, further on in v. 13, Jacob is the subject and in the biblical grammar, one cannot place a personal pronoun before the noun to which it refers. The »land« (^æræs) in the Bible is often (še#ol) the underworld, for example e’rsetu in Akkadian; for example,»The earth swallowed them« (Ex 15,12).» As Sheol is opposite to the sky (see, BDB, 983; Am 9,2; Job 11,8; Ps 139,8// Isa 7,11) so the verb yarad is opposite to ^alah. Similarly, both these verbs have suitably valued meaning. It is interesting to recall Jacob’s words. »My son must not go down (yered) with you (to Egypt)…if he meets with disaster on the journey…you will send my white head down (hôradtæm) to Sheol in grief» (Gen 42,38). The connection and the play on words between the verb yarad and Sheol, and between these and »to Egypt» can be interpreted going down to Egypt as going down to Sheol represented as »grief» or »sorrow» »you will send my white head down (hôradtem) to Sheol in sorrow» (Gen 44,29). S.R. Driver, Introduction to Literature of the Old Testament, 1957, 16; See also the list of scholars presented by A. De Pury (n. 6), 34. See, C. Westermann (n. 2), 200 and other followers of Source criticism »who determine that the description of the dream begins and ends in v. 12. However, according to the present form of the story, one can reason that dreamer’s awakening ended the dream, Jacob awoke from his sleep« (v. 16). Further literary support for the dream’s boundaries can be found in the use of the word maqôm in the story. The word maqôm ap- Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM 10 Yitzhak (Itzik) Peleg words, the connection between the visual and the auditory is not merely sequential, but rather, and in essence, causative. This mutuality shapes the fabric of the story32. Focusing our attention on the verbs in both descriptions: »going up and down« and »wherever you go« and »will bring you back«, we find that both verbs move »back and forth«. If this finding is correct, then the words of God (v. 15) interpret and explain »the vision« and the movements of the angels, as symbolic of the entrance to and the exit from the Land. If we examine the Patriarchs entering and exiting the Land, we see that exiting is viewed as a negative action and entering the Promised Land, a positive one. By analogy, according to the vision, Jacob’s going to Harran is interpreted and explained as his distancing himself from God, descending, while his return to the Land is interpreted as growing closer to God (who, in my opinion, is positioned on the ladder); therefore, the verb ^alah (ascending) is used. The contribution of »the vision« to the »verbal message« is that coming to and going from the Land (v. 15.20) is understood as ascent and descent (v. 12). The contribution of the »verbal message« to »the vision« is that the ascending and descending of God’s angels symbolize the Patriarch’s entering and leaving the Land. 4. To summarize Close study of Jacob’s dream allows for two readings and therefore two interpretations focusing on two central themes, themes which complete and depend on one another, the dæræk (way) – coming and going – and the maqôm (place). The order of the appearance of these two themes in the story of the vow (28,20–22) – first the reference to the return to the Land and then the erection of the house of God – not only signifies that »one follows the other«, but that one is conditional on the other. If Jacob does not return to the Land (of his own volition or of God’s) then the house of God will not come to be. The act of return is the condition for the establishment of the house of God. 32 pears six times in the story (three times in v. 11 and once in v. 16.17.19). The word maqôm functions as a key-word integrating the whole story and indicating its borders. See, J. P. Fokkelman (n. 6), 49, and R. Rendtorff (n. 2), 116. Besides, this key-word helps us to define the borders of the dream itself. Sensitive text-reading reveals the fact that the term maqôm appears only while Jacob is awake, before and after the dream and not during it. The terms used during the dream are »ground« and »earth«. Compare M. Weiss’ in interpretation of Isa 6, in: Scriptures in Their Own Light, Collected Essays, 1988, 99 (Hebrew). Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM Going Up and Going Down 11 In conclusion, in light of the interpretation of the entire story (Gen 28,10–22) one can sum up by saying, that only a reading that is two readings, which are both »legitimate« and which encompass Jacob’s dream and its interpretation, can lead to a complex understanding…33. By focusing on the vision of »Jacob’s dream« and understanding it as a »symbolic dream«, one enriches its meaning. It is, therefore, worthwhile looking for a symbolic meaning in the dream. Several factors favoring a symbolic reading have been cited above34. Therefore, one can sum up by saying that, »Going Up (^olîm) and Going Down (yoredîm) is A Key to Interpreting Jacob’s Dream«. The vision in the dream reflects the attitude towards the patriarch’s entering (^olîm) and leaving (yoredîm) the promised land. The coexistence of components of both »dream theophany« and those of the »symbolic dream« in the story of »Jacob’s dream« enables, from a literary perspective, two simultaneous readings: Reading A: according to the »dream theophany« model – the story describes and means to explain how Beth-El became a sacred place; a story whose core is the maqôm (place). Reading B: according to the model of the »symbolic dream« – the story tells about Jacob who leaves Israel in order to return in the future; a story whose core is the dæræk (way). More than that, the vision in the dream reflects the attitude towards the patriarch’s entering (^olîm) and leaving (yoredîm) the promised land. Das Nebeneinander von Bestandteilen einer »Traumtheophanie« und eines »symbolischen Traums« in der Erzählung von »Jakobs Traum« ermöglicht, von einer literarischen Perspektive, zwei gleichzeitige Verständnisse: Verständnis A: Entsprechend dem »Traumtheophanie«-Modell beschreibt und erklärt die Erzählung, wie Bethel ein heiliger Ort wurde; Kern der Erzählung ist dabei der maqôm (»Ort«). Verständnis B: Entsprechend dem Modell des symbolischen Traums berichtet die Erzählung von Jakob, der Israel verlässt, um erst in der Zukunft wieder in das Land zurückzukehren; Kern dieser Erzählung ist der dæræk (»Weg«). Darüber hinaus reflektiert die Traumvision die Einstellung der Erzählung gegenüber dem »Hineingehen« (^olîm) und dem »Verlassen« (yoredîm) des Gelobten Landes durch den Patriarchen. La coexistence d’un »rêve théophanique« et d’un »songe symbolique« dans le récit du »songe de Jacob« permet, d’un point de vue littéraire, une double lecture du texte: Lecture A: selon le schéma du »rêve théophanique«, le récit décrit et explique comment Béthel devint un lieu saint; le centre du texte est ici le maqôm (»lieu«). Lecture B: selon le modèle du »songe symbolique«, le récit parle de Jacob qui quitte Israël pour n’y revenir que plus tard; le centre en est le dæræk (»chemin«). Au-delà de cette compréhension, la vision onirique reflète l’attitude du narrateur par rapport à l’ »entrée« (^olîm) et à la »sortie« (yoredîm) de la terre promise par le patriarche. 33 34 A paraphrase of the words of M. Sternberg in his book, The Poetics of Biblical Narrative, Ideological Literature and drama of Reading, 1987, 226. I do not here go into the question, of placing the final redaction of Genesis in the exilic period, and into the suggestion that there are some obvious points of contact between Jacob’s situation and the situation of the exiles in Babylon. Regarding this see D. Lipton (n. 4), 126–129. Brought to you by | New York University Bobst Library Technical Services Authenticated Download Date | 5/21/15 5:05 PM