This picture is of the Kohanim tombstone of one of my family members.

On December 20^th, 2020 I had the privilege of attending an outdoor bar mitzvah ceremony for my friend’s son. It was a deeply moving and inspiring event that I am grateful I got to experience. During the ceremony I mentioned that I was a Kohen. Upon hearing this my friend asked me to serve the first Aliyah (Torah reading) at the bar mitzvah. It was an honor I was happy to do, but it left me curious about what being a Kohen meant and the history of the Kohanim.

Wanting to know more, I reached out to my Uncle Sandy (Rabbi Daniel Goldfarb), an expert on all things Jewish. Here is what he had to say:

The Kohanim are a big topic – history, scope, sociology, residuals in today’s Jewish world, etc.  The Wikipedia article is quite good and quite detailed. It discusses the applicable matters today, such as aliyot for the Torah reading and birchat kohanim, the priestly blessing.

Another, shorter, article can be found here.

But of course, there are many articles and papers written on the subject.

How do we know that we are Kohanim?  In some families it’s easier, because of the name.  People with names like Cohen, Katz, Kahan, Kagan are usually Kohanim, though that is not always dispositive.  For people like us it relies on family tradition.  Gramps, who did not have a serious religious education or home experience, nonetheless always said that his father’s family were Kohanim.  So his father had told him.  I got “proof” of this, as indeed do many people, when I saw his father’s gravestone at the cemetery in Boston.  On the tombstone were inscribed the hands held up for the, which is a common feature on graves of Kohanim.

I’ve heard from other Kohanim that they have confirmed their status the same way, though many probably have only the oral tradition. 

Today there are vestiges of the tradition – the first aliya, though as you will read, many (most?) Reform and some Conservative congregations have done away with it.  Birchat Kohanim is still done in Orthodox synagogues and some Conservative synagogues – in Israel every day, on the Festivals in the Diaspora.  Traditionally Kohanim are careful about (stay away from) cemeteries and they “officiate” at Pidyon Haben (redemption of the firstborn) ceremonies.  The latter two are still observed in more traditional parts of the community.  Kohanim are not supposed to marry divorcees or converts.

Kohen status passes from the father to their male children.  Your girls are not, nor will their children, even male children. There are some conservative synagogues which will give the Kohen (first) aliya to a Bat Kohen (daughter of a Kohen).

As I say, this is a BIG topic.  I hope I’ve responded to most of your questions and pointed you in the direction to learn more.

Love to you all, Sandy

I decided to follow his advice and do my own research into the Kohanim and their incredible history.

The history of the Kohanim

The story of how the Kohanim become the Jewish priests starts during the Exodus from Egypt. While Moses was receiving the 10 Commandments on Mount Sinai, the children of Israel built a golden calf that they began to worship (Exodus 32:4). The only group of Israelites that didn’t succumb to idol worship were the Levites. In return for their adherence to their faith it was decided that they would become the priestly servants of God. Of the Levites, Moses’ brother Aaron was selected as the first Kohen and high priest. Aaron’s descendants followed in his footsteps, his role as priest and Kohen status passed on to his sons and their sons in turn through the eons.

When the great Temple of Jerusalem was constructed, the Kohanim served as its priests and keepers. They had a variety of sacred duties including lighting the menorah, offering incenses, and leading sacrifices. They wore special clothing and had to follow strict rules meant to keep themselves pure. They also handled much of the administrative, logistical, and legal aspects of activities relating to worship.

During each generation one of the Kohanim would be selected to be the High Priest, who could override any other Kohanim. The High Priest alone was permitted to enter the Holy of Holies on Yom Kippur to make offerings to God.

After the destruction of the temple in Jerusalem and the Jewish diaspora, the role of the Kohanim as leaders in the faith diminished as rabbis become the main Jewish spiritual and community guides. However, the difference between rabbi and Kohen remain. While the Kohanim no longer lead the Jewish faith they still serve an important function in Jewish religious rites.

Determining Kohen Status

Kohen status is passed from a father to their sons, women cannot hold or confer it. There is no definitive way to prove Kohen status beyond individuals’ self-identification, but there are some factors people will use to back up their claims of Kohen status.

The popular Jewish surname “Cohen” was derived from Kohen, sometimes the last name is used to identify if someone is a Kohen. However, this is not a particularly effective method as not all people named Cohen are Kohanim and not all Kohanim are named Cohen. Many Kohanim use their family history and traditions to back up their Kohen status.

There is some evidence of a unique genetic marker on the Y chromosome that could possibly prove Kohen status. That being said, presently there is still not enough DNA evidence to make accurate identifications of who is a Kohen.

Ultimately, without any sort of verifiable hard evidence available, identifying oneself as a Kohen is part of a cultural honor system.

Privileges and restrictions of the Kohanim

Being a Kohen still carries a variety of special privileges and restrictions today.

Kohanim are forbidden from being in close proximity to dead bodies other than those of close family members. Many Kohanim avoid cemeteries entirely and will only attend funerals for immediate relatives.

There are a variety of restrictions on whom a Kohen is allowed to marry. Traditionally, a Kohen cannot marry a woman that has been divorced or converted. In the Orthodox community violating the marriage restriction can result in the stripping of one’s Kohen status.

Kohanim have the honor of being called to give the first aliyah, the blessings over the Torah, during religious services. The Kohanim also deliver the Birkat Kohahim (priestly blessing) during services. In Israel, the Birkat Kohahim is recited during most services, but elsewhere it is only performed on major holidays.

The Kohanim are also central to the Pidyon Haben. The Pidyon Haben is a ceremony of redemption for Jewish first-born sons. According to the Torah, God said that the Israelites must “redeem every first-born male among your children” (Exodus 13:13) because during Exodus their first-born were spared while the Egyptian’s were not. On a first-born son’s 31^st day of life, their parents must perform this redemption ceremony by paying five shekels to a Kohen.

The history of the Kohanim is a rich and fascinating one. I am both proud and honored to be a part of it.

Fun Facts:

The International Kohanim Society maintains a database of Kohanim, there are thousands of them registered with the society from across the globe.

The first Kohen-Levi family reunion to happen in over 2,000 years occurred in 2007 in Jerusalem. You can read about it here.

Leonard Nimoy’s famous live long and prosper hand gesture from Star Trek was inspired by a hand sign that Kohanim use when delivering blessings. You can read more about it here

Further Reading:

You can read my Uncle Sandy’s words of wisdom about how the Jewish calendar works here and about the holiday of Shavuot here.

Did you know that Israel is one of only six countries in the entire world that has earned the chance to compete in the 2020 Olympic Baseball event?

Israel’s journey to becoming an Olympic baseball contender hasn’t been an easy one. Israel didn’t always have a robust baseball scene. In less than 10 years Israel went from having mostly casual leagues to sporting a team capable of beating the best countries around the world. Now in the summer of 2021 Israel’s baseball team has the opportunity to claim an Olympic gold medal and the glory that comes with it.

Baseball first came to Israel in the 1970s, brought by American Jews who took the beloved game with them when they immigrated to Israel. In 1986 a group of these expats formed the Israel Association of Baseball (IAB), a nonprofit group aimed at developing and promoting baseball in Israel. They are still very active today where they teach baseball and run leagues for children and adults.  One of their most important projects is the Baseball Le’Kulam program, where Jewish Israeli and Arab Israeli 6th graders meet three times a year to learn to play baseball together while getting the chance to learn from and better understand each other.

The IAB also oversees the formation and promotion of national baseball teams for Israel that compete in international tournaments. It is a member of a variety of prestigious baseball organizations including Major League Baseball International, Little League The Israel Olympic Committee, The Confederation of European ‎Baseball, and World Baseball Softball Confederation.

Unfortunately, while there is a dedicated community of baseball enthusiast in the country, it is far less popular than sports like soccer or basketball. Only about 1,000 Israeli children play baseball and there is only one regulation field in the whole country. The IAB is hoping that the excitement of the Israeli baseball team participating in the Olympics will generate interest in the sport and boosts its presence and popularity.

In 2007, a semi-professional league called the Israel Baseball League was launched. It was mostly comprised of foreign players and the majority of its financial support came from Americans. The league never took off and shut down after just one year.

In 2013, Israel was able to put together a team to compete in the 2013 World Baseball Classic. In the World Baseball Classic foreigners are allowed to participate and the team was helmed by American all-star player Shawn Green. During the qualifying round for the tournament Israel won their first 2 games but lost their third game to Spain and were eliminated from the tournament.

In 2014, the IAB created the Israel Baseball Academy, an elite program for players ages 14 to 21 intended to cultivate professional baseball talent. The program has been recognized by Major League Baseball.

In 2017, Israel competed in the World Baseball Classic once again. This time they won all of their qualifying matches. Going into the tournament they were ranked 41^st in the world. In the first round Israel beat the Netherlands(ranked #9), China (ranked #4), and Korea (ranked #3). They were able to advance to the next round where they beat Cuba (ranked #4), sadly they lost to Japan (ranked #1) and in a rematch with the Netherlands. Despite their defeat, their unexpectedly strong perform was hailed as an impressive feat for an underdog.

In 2019, Israel sent a team to the European Baseball Championship. They won four of their five matches in round one and moved on to the 8-team playoff. Israel defeated France in the quarter finals, but loss to Italy in the next round. They placed 4^th overall in the tournament.

By placing in the top five for the 2019 European Baseball Championship, Israel was able to participate in the 2020 Olympic Qualifiers Africa/Europe Qualifying Event. This was a tournament between six teams, the winner of which would get to compete in the 2020 Olympics. Israel won, earning a spot as one of the six baseball teams that would vie for an Olympic gold medal.

This historic achievement will be the first time that Israel has had a team ball sport representing them in the Olympics since the 1976 games in Montreal where they sent a football (soccer) team. Thanks to the size of the Israeli baseball team, the Israeli delegation to the Tokyo Olympics will be the largest in the country’s history.

There was a hurdle to overcome before going to the Olympics. In order to compete in the Olympics, players are required to be citizens of the country they are representing. If the many foreign players on Israel’s professional team were to play, they would need to become citizens. The IAB arranged for the players to make Aliyah, becoming citizens of Israel. The players who gained Israeli citizenship included MLB stars like Jon Moscot, Ty Kelly, and Josh Zeid . The players were assisted in the Aliyah process and given a tour of Israel where they visited the Western Wall, Yad Vashem, and other important sites.

With their place in the Olympics secured and their team ready, Israel was set to dominate in the 2020 Olympics. Unfortunately, due to the global pandemic the 2020 Olympics had to be postponed. The Olympics were moved back to summer 2021 where they will still be held in Tokyo.

The Israeli team’s dreams of glory may have been delayed, but they have in no way been deferred. The world waits with bated breath to see Israel take home the gold medal for baseball.

Further readings

You can learn more about the Israel Association of Baseball here.

You can read more about the members of the Israeli Olympic Baseball team connecting with their Jewish roots here.

Dean Junior Kremer was the first Israeli baseball player to be drafted by an MLB team in 2015. After a stint in the minor leagues, he made his debut as a pitcher for the Baltimore Orioles in 2020.

MLB player Cody Decker was a member of the Israeli team for the 2013 and 2017 World Baseball Classic. He brought a Mensch on the Bench with him and it was such a hit that it became the team’s unofficial mascot. You can read more about it here.

Here is the roster of players who will be playing on Israel’s team during the Tokyo Olympics:

• Jeremy Bleich
• Eric Brodkowitz
• Gabe Cramer
• Jonathan deMarte
• Jake Fishman
• Alex Katz
• Dean Kremer
• Jared Lakind
• Alon Leichman
• Shlomo Lipetz
• Shlomo Lipman
• Ivri Margolin
• Jon Moscot
• Ido Peled
• Dean Pelman
• David Sharabi
• Matt Soren
• Joey Wagman
• Ben Wanger
• Zack Weiss
• Josh Zeid
• Tal Erel
• Ryan Lavarnway
• Nick Rickles
• Shaked Baruch
• Scott Burcham
• Mitch Glasser
• Itai Goldner
• Kai Friesem
• Ty Kelly
• Ian Kinsler
• Assaf Lowengart
• Zev Moore
• Zach Penprase
• Simon Rosenbaum
• Danny Valencia
• Natan Bash
• Noam Calisar
• Blake Gailen
• David Ibn Ezra
• Robb Paller
• Jake Rosenberg
• Uri Shani
• Jeremy Wolf

The following three parables discuss the importance of finding meaning and experiencing joy during the celebration of Jewish holidays. The first parable discusses the value in making Shabbat joyous, celebratory and community-oriented. The second parable highlights the significance of recognizing the Torah as a source of blessing, a basis for all celebrations, and a framework for connections and the creation of joy. The final parable helps us appreciate the unwavering relevance of the story of Passover: starting with Moses and continuing today. By understanding the significance behind the holiday, you can make your own Seder unique, meaningful, personal. Nevertheless, by maintaining the true meaning of the occasion, even Moses would recognize the value in your celebration today.

Each of these three parables instructs us to find the joy in celebrations. Shabbat encourages us to seek out joy, celebration, and human connection. Torah, on the other hand, is the music to be played and shared with others in a non-linear manner – integrated in daily life. Finally, Moses and the story of Passover show us how to make meaning in our daily lives by continuously moving forward on your journey. Shabbat, Torah, and Passover are intended to be living tools to incorporate in your every day life.

Learning from The Baal Shem’s Dream

“The Baal Shem’s Dream” is a lesson in both discipline and relaxation. It demonstrates how, with the right balance of both, one can find peace and satisfaction. Please see the below passages from “The Baal Shem’s Dream,” followed by our interpretation of its message.

The Baal Shem’s Dream:

The Sadigurer Hasid, Reb Leibush Istriker, related the following legend, while seated at the communal third meal of the Sabbath:

When the Besht was still seeking the proper way to serve the Lord, he found that the observance of the Sabbath according to the injunctions of the later Rabbis practically prohibited any movement, and filled a man with anxiety lest he transgress some strict regulation. He believed that this contradicted the command of Isaiah to ‘call the Sabbath a delight’ (Isaiah 58:13). He pondered on this for a long time, and in the night he had a dream:

An Angel took him up to Heaven and showed him two vacant chairs in the highest place in Paradise, brilliantly illuminated, as if with vari-colored gems. ‘For whom are these intended?’ he asked. ‘For thee,’ was the answer, ‘if thou makest use of thy intelligence; and also for a man whose name and residence I am writing down for thee.”

He was next taken to Gehenna at its deepest spot, and shown two vacant seats, burning with hellish flame. ‘For whom are these intended?’ he asked. ‘For thee,’ was the answer, ‘if thou makest no use of thy intelligence; and also for a man whose name and residence I am writing down for thee.”

In this dream the Besht visited the man who was to be his companion in Paradise. He found him living among non-Jews, ignorant of Judaism, except that on the Sabbath he gave a banquet for his non-Jewish friends, wherein he greatly rejoiced.

“Why do you hold this banquet?’ he asked the Besht. ‘I know not,’ replied the man, ‘but I recall that in my youth, my parents prepared admirable meals on Saturday, and sang many songs; hence I do the same.’ The Besht wished to instruct him in Judaism, inasmuch as he had been born a Jew. But the power of speech left him for the moment, since he realized that the man’s joy in the Sabbath for be marred if he knew all his shortcomings in the performance of the religious duties.

The Besht then departed, in his dream, to the place where his companion in Gehenna dwelt. He found the man to be a strict observer of Judaism, always in anxiety lest his conduct was not correct, and passing the entire Sabbath day as if he were sitting on hot coals. The Besht wished to rebuke him, but once more the power of speech was taken away from him, since he realized that the man would never understand that he was doing wrong.

Thereupon the Besht meditated on the whole matter, and evolved his new system of observance, whereby God is served in joy which comes from the heart.

Fun Rebe’s Hauf, by I. Ewen; New York, 1922; Yiddish.

The Baal Shem Tov’s dream teaches us an important lesson about life . In order to maximize the joys of life, one must understand the reasoning behind them. At the same time, if you are too focused on the rules, you fail to enjoy the celebrations. This is similar to the concept of the four species of Sukkot. The Hadas has a good fragrance, but no taste, representing a person who does good deeds, but doesn’t study the Torah. The Lulav has a good taste, but no smell, representing a person who studies Torah, but does not perform good deeds. The Aravah has neither taste nor smell, representing a person who does not study Torah nor perform good deeds. The Etrog has a good taste and a good fragrance, representing a person who studies the Torah and performs good deeds. We should strive to be like the Etrog – engaging in our studies, without letting the details ruin the mitzvot.

In the above story, when the Besht’s “companion in Paradise” is asked why he holds his banquet, he is left without an answer. The only explanation he can give is that in his youth, his parents did the same. While the meaning behind this tradition didn’t say with him in his adulthood, the sentiment did. As such, he became a consistent host of Shabbat dinners, not knowing the years of tradition and history behind his actions. This dinners were purely a matter of joy and celebration. The Besht knew that, should he learn about the formal requirements behind a Shabbat dinner, the sentiment would be marred.

On the other hand, when “his companion in Gehenna” is so strict in his adherence to the rules and requirements of Shabbat that he is filled with constant anxiety. His entire Shabbat was spent in fear of breaking a rule, and the intended sentiment of the occasion was lost on him. The Besht wished to explain this shortcoming, but knew that doing so would be meaningless to the man.

Oneg shabbat – to enter in the joy of shabbat

In reality, the most meaning can be found from a combination of the perspectives of the two men described in the story. Being aware of the purpose behind your actions can make them more meaningful, but being too aware of these regulations can distract from the moment itself.

Hearing

I heard the following parable from my grandfather [the Baal Shem Tov]:

A musician was once playing the most beautiful melody, with a wondrous rhythm and all the sweetness in the world. All who heard him were captivated by the sweetness and joy of his melody, and they danced until they almost touched the ceiling.

The entire room was filled with great joy, rhythm and sweetness. The closer one came to the musician, the closer he would draw, having all the more pleasure and dancing all the higher.

In the middle of all this, a deaf man came along, and he could not hear the beautiful music at all. All he saw were people wildly dancing, and he thought that they were mad. His only thought was, “What kind of joy is this?”

If this deaf man were wise, he would have understood that something was motivating the people, and he could have deduced that a very beautiful melody was being played. If he could have understood this, then he too would have danced with them.

Rabbi Moshe Chaim Efraim of Sudylkov (1746-1790), Degel Machaneh Efraim, Yithro New York 1942, p. 69.

Spirituality is not meant to be experienced alone. If you were blind and heard music, but could not see the celebration, you are not exposed to the entire experience. In this story, the musician could be interpreted as a Rabbi, while the music is Torah. By definition, seeing is a chemical reaction of light particles going through your iris, refracting on the retina, and stimulating the optic nerve and sending signals to the brain. Understanding, however, involves mind, body, and spirit. We must see, hear, and feel with the heart in order to get the full picture. Historically, the Baal Shem Tov brought Kabbalah to the masses through stories, simple spiritual practices, and joyous celebrations. Many learned Jews were not interested in this newly amplified manner of celebration, yet Kabbalah gave this community a sense of active joy, celebration, and engagement. In this way they learned how to celebrate with the heart, rather than simply embracing the cerebral stimulation of the mind.

Moshe in Rabbi Akiva’s Beit Midrash

Rabbi Yehuda said in the name of Rav:

When Moshe went up to the heavens (at Mt. Sinai),

He found God sitting and fastening crownlets to the

Letters of the Torah.

He asked: Master of the universe, who is delaying

You (in this way the giving of the Torah)?

God responded: There will be a man who will live

Many generations from now whose name is Akiva

Son of Joseph, and he will derive heaps of laws from

Every jot and title.

Moshe said: Master of the universe, show him to me!

God replied: Turn around.

Moshe went and sat behind the eighth row of

Students (in Akiva’s Beit Midrash).

He did not understand what was being said.

Moshe felt faint.

But when the discussion reached a certain point,

Rabbi Akiva’s students asked: “Rabbi, what is the

Source of the authority of these teachings?”

Rabbi Akiva replied: Halacha L’Moshe miSinai, This is

Law given to Moshe at Sinai.

Moshe’s mind settled.

Moshe returned to God and said:

Lord of the Universe, you have such a man (as Akiva)

And yet you give the Torah through me?

God replied: Be silent: Thus have I decided.

A meaningful life comes from continued learning. In this story, it seems as if Moses is the student in the back of the class – not understanding or grasping the concepts being taught. As the meaning becomes more apparent, however, he agreed and connected with the spirit. Learning has no end point. You can always learn more. As you are confronted with new ideas, you’ll slowly begin to absorb more knowledge and understand them more. There’s an elasticity of Moses’ teachings that allow them to have meaning today. We can learn from his experience by continuing to study, question, and learn. The guy sitting on hot coals at Shabbat is the one who can’t move forward. He has detached himself from the moment and the meaning of the occasion is no longer present in his actions, thoughts, and behaviors. The one who hears the music and celebrates is the one who grows the most. He allows himself to make mistakes, hear new information, and grow through learning. If you push a snowball off a mountain, it will continue to get bigger as it travels down. As people, we have the opportunity to gain more and more knowledge throughout the course of our lives. All greatness gets greater when others take part in it. Drawing on the experiences, knowledge, and values of others can help us learn more about ourselves, the people we interact with, and the world we live in. Rabbi Akiva could not have done it without Moses, and we could not be doing it without Rabbi Akiva.

Each of these three parables instructs us to find the joy in celebrations. Shabbat encourages us to seek out joy, celebration, and human connection. Torah, on the other hand, is the music to be played and shared with others in a non-linear manner – integrated in daily life. Finally, Moses and the story of Passover show us how to make meaning in our daily lives by continuously moving forward on your journey. Shabbat, Torah, and Passover are intended to be living tools to incorporate in your every day life.

Serendipity and synchronicity are two often-mistaken, yet importantly distinct terms.

Serendipity is defined as an unsolicited, unintentional, and/or unforeseen, yet fortunate realization or learning experience that happens by chance. Furthermore, it can be described as a combination of events which, when they occur separately are not advantageous or helpful, but when they occur together, produce a favorable outcome.

Synchronicity, on the other hand, refers to coincidences that appear to be meaningfully connected, as a result of the force of “the universe.” The term was defined by Carl Jung, an analytical psychologist, who described synchronicity as a “meaningful coincidence of two or more events where something other than the probability of chance is involved.”

Serendipity involves two separate occurrences which may or may not have taken a lot of gestation period. When these two separate events are unified, the subsequent impact is of a relatively short order.  For example, unexpectedly finding a $5 bill in your pocket and buying a candy bar.

Synchronicity, however, involves two separate events or parties with a meaningful gestation period and when combined, dramatically alter the path forward by opening an entirely new set of outcomes. For example, one day, you meet someone you’re romantically interested in and discover that their phone password is identical to yours… and it helps forge an entirely new depth and sustained relationship! The resulting impact is long and sustained.

Examples of synchronicity in the story of Joseph can be found in the following Torah portions:

Genesis 28:10

Jacob left Beer-Sheba and set out for Haran. Jacob encountered the place and had a dream. This passage involves three key elements of synchronicity

The three phrases are as follows:

וַיֵּצֵ֥א יַעֲקֹ֖ב מִבְּאֵ֣ר שָׁ֑בַע וַיֵּ֖לֶךְ חָרָֽנָה

vayetse yaakov mi be’er sheva vayeilech charanah

Jacob left Beer-sheba, and set out for Haran (Gen 28:10)

Then, the following line reads:

“and Jacob encountered the place”

וַיִּפְגַּ֨ע – vayifga

Vayetse jaocov – Jacob exited Beer-Sheba

Here, the verb and concept of “vayetse” comes from the root of “to sprout forth.” In other words, go forward and create new life or new path. This concept can be seen throughout the story of Abram (Geneiss 12) when he goes forth from Haran to the land of Canaan. We see it again, in Exodus, when the Children of Israel go forth from Mitzraim (Egypt), through the wilderness and eventually to the promised land

“Yetziat mitzrayim,” the “exit” or “exodus” from Egypt (or “sprouting forth from Egypt”) is mentioned in several passages, including Deut 16:3 and Numbers 15:41. It is also included in the phrase that we say during the end of the Kiddush for Shabbat: “zecher l’tziat mitzrayim,” “a remembrance of the exodus of Egypt.” The Kiddush also reflects this concept of sprouting forth: from the kiddush, we leave the week behind and enter the sanctity of Shabbat. Each of these examples represent sacred transitions.

The word “Haran” literally translates to “crossroads.” The idea that is referenced in the stories of Abram and Jacob is that of coming to the crossroad. Their pivotal moments occur at a crossroads where they must identify and choose a new path in their lives.

Vayifga, the first word in the 24^th weekly Torah portion, translates to “encounter,” but often references a meaningful interaction between two parties or two entities (with agency) coming together. In this sense, if Jacob had simply arrived to a place, we would say he “came” or “settled.” Instead, in this passage, Jacob “encountered” the space – noting a meaningful interaction. Jacob and the place are both entities with agency, moving towards each other.

The combination of these three phrases – “Haran/crossroads” “Vayetse/go forth,” and “Vayifga/encounter,”– come together dynamically during Jacob’s famed Ladder Dream. During this dream, God and angels promise Jacob, and all of his descendants, the Land of Israel.  Later in his life, Jacob wrestles with an angel in the night, leading to a change in name from Jacob to Israel – “he who wrestles with God and survives.” This example of biblical synchronicity represents Jacob’s destiny unfolding in real time.