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<DIV><FONT face=Arial size=2><FONT face="Times New Roman" size=3>Dedicated in
commemoration of the yarhzeit of </FONT>
<DIV>Reuven Ben Moshe A"H<SPAN class=015575020-06122006> --
</SPAN>17 Kislev 5757</DIV>
<DIV> </DIV>
<DIV>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</DIV>
<DIV> </DIV>
<DIV> for PARSHAT VAYISHLACH - shiur
#1</DIV>
<DIV> </DIV>
<DIV> FROM YAAKOV TO
YISRAEL -<BR>
<BR> Was Eisav really planning to wipe out Yaakov's
family<BR>with his four hundred men? Or was his intention all
along<BR>simply to welcome his brother back 'home'?<BR> When reading
Parshat Vayishlach, it is difficult to reach a<BR>clear conclusion.<BR>
Similarly, when Yaakov crossed the Yabok River (with his<BR>wives and children),
was he planning a secret escape from this<BR>confrontation? Or, was
Yaakov's intention all along to<BR>confront his brother - face to
face?<BR> And finally, was God's purpose in sending a
'mal'ach' to<BR>struggle with Yaakov - simply to bless him at this
critical<BR>time, or was it an attempt to thwart Yaakov's
planned<BR>'escape'?<BR> When one reads Parshat
Vayishlach, it is difficult to<BR>find precise answers to these (and many other)
questions.<BR> In Part One of this week's shiur, we'll
suggest some<BR>answers to these questions, while offering a reason why
the<BR>Torah's account of these events is intentionally so vague.<BR>Based on
that analysis, Part Two will discuss the deeper<BR>meaning of Yaakov's name
change to Yisrael.</DIV>
<DIV> </DIV>
<DIV>INTRODUCTION<BR> Before we begin our shiur, a short
remark re: its<BR>methodology:<BR> In our study of Sefer
Breishit thus far, our goal has<BR>usually been to find the underlying meaning
(or message) or<BR>each story, based on its details. However, when the
story<BR>itself is difficult to understand, then it becomes even
more<BR>difficult to uncover its message.<BR> However, when we encounter
ambiguity in a certain narrative<BR>- one can also entertain the possibility
that its vagueness<BR>may be intentional, and hence its message may lie in
that<BR>ambiguity.<BR> With this in mind, we begin our shiur by
considering the<BR>events that lead up to Yaakov's encounter with Eisav - in
an<BR>attempt to better understand both the details and ambiguities<BR>of that
encounter.</DIV>
<DIV> </DIV>
<DIV>WAS THE 'COAST CLEAR' YET?<BR> Recall, from the end
of Parshat Toldot, how Yaakov ran<BR>away from Eretz Canaan in fear that Eisav
would kill him. To<BR>verify this, let's quote the departing message that
he heard<BR>from his mother:<BR> "Your brother Eisav is consoling himself
by planning to kill<BR> you. Now, my son - listen to me, get up and
run away to<BR> Charan - to Lavan my brother. ...Until your
brother's anger<BR> quells, and he will forget what you did to him -
[then] I<BR> will send someone to call you to return..." (see
27:42-44).<BR> <BR> Neither Rivka nor Yaakov know
how long this will take,<BR>but clearly - Yaakov plans to stay by Lavan until
'the coast<BR>is clear'.<BR> On his way to Charan, God
appears to Yaakov at Bet-El,<BR>assuring him with Divine protection during his
journey:<BR> "Behold I will be with you, and guard you anywhere you
go,<BR> and I will bring you back to this land..." (see 28:15).<BR>
<BR> Note however, that despite this promise of
protection,<BR>God never told Yaakov when he was supposed to return.<BR>
Years pass, but Rivka never sent for Yaakov.<BR> Finally, after some
twenty years God tells Yaakov that it's<BR>time to return home -
demanding:<BR> "Return to the land of your fathers and birth - and [then]
I<BR> will be with you" (31:3).</DIV>
<DIV> </DIV>
<DIV> Does this imply that Eisav is no longer a threat?<BR> If so,
why didn't Rivka send for him? [Possibly she didn't<BR>know, even though
God did.]<BR> Could it be that God wanted Yaakov to return, knowing
that<BR>Eisav was still a threat? Could it be that God wanted these<BR>two
brothers to confront one another? If so, did God want<BR>them to fight, or
to make peace?<BR> Clearly, God wants Yaakov to return
home - yet He does<BR>not inform him concerning how he should deal with
Eisav!<BR> When Yaakov approaches the land of Israel, he
sees (once<BR>again) a vision of angels ['mal'achei Elokim'] who come
to<BR>greet him (see 32:2-3). As this vision parallels
Yaakov's<BR>original vision of mal'achim (when God first promised<BR>protection
- see 28:10-15), is God now telling Yaakov that the<BR>'coast is clear' - and
hence he need not worry about Eisav?<BR> And how about
Eisav himself? Certainly, Yaakov is still<BR>worried about him; but does
Eisav still want to kill him- or<BR>has he put his past behind
him?<BR> As you may have guessed by now, it is very
difficult to<BR>reach any definite conclusion about any of these
questions,<BR>but Chumash certainly keeps us pondering.</DIV>
<DIV> </DIV>
<DIV>YAAKOV SENDS AN ENVOY<BR> Parshat Vayishlach begins
as Yaakov sends messengers<BR>ahead, apparently to assess to what extent Eisav
is still a<BR>danger. Note, how this decision comes immediately after
his<BR>vision of God's angels at Machanayim, suggesting that this<BR>vision gave
Yaakov the confidence to initiate an encounter -<BR>i.e. to make sure that it
was truly now safe to return home<BR>(see 32:4-5).<BR>
However, to Yaakov's surprise, his messengers come back<BR>with a report that he
most probably did not expect: Eisav,<BR>with four hundred men, was on his way to
meet Yaakov! There<BR>can be no doubt concerning how Yaakov understood
this report.<BR>Eisav is out for his head!<BR> This explains Yaakov's
sudden fear (see 32:7 -12 'va-yira<BR>Yaakov me'od...'), as well as his next
course of action.<BR> Expecting that Eisav was on his way to kill his
entire<BR>family, he quickly divides his camp in two (to save at least<BR>half
of them), then turns to God in prayer (see 32:7-12).<BR> Yaakov's prayer
(see 32:9-12) reflects this predicament. On<BR>the one hand, God told him
to return and promised to protect<BR>him. Yet on the other hand, God never
told him to initiate an<BR>encounter with Eisav. Did Yaakov think he had
made a mistake?<BR>Maybe he was supposed to return to Canaan and avoid
Eisav<BR>entirely?<BR> Had he 'sinned' by sending messengers? Did
God want him to<BR>stay clear of Eisav (and his bad influence)?<BR> Note
how Yaakov's prayer reflects our discussion. First,<BR>his opening
appellation:<BR> "And Yaakov said: The God of my father Avraham & the
God of<BR> my father Yitzchak - the God who told me - Return to
your<BR> homeland and I will be with you [i.e. protect you]"
(see<BR> 32:10).<BR> <BR> Note how Yaakov first reminds God
that it was His idea for<BR>him to return, and that God had promised to protect
him<BR> Nonetheless, if Eisav remains a danger, it must not be
God's<BR>fault, rather his own. Therefore, Yaakov concludes that
maybe<BR>he has done something wrong, or possibly has 'used up' all of<BR>his
'protection' points, and God had already provided him with<BR>so much
('katonti...' / read 32:11!). Then, Yaakov states his<BR>precise
fear:<BR> "Save me from Eisav my brother, lest he come to kill
me,<BR> mothers and children alike - but You promised me that
you<BR> would be with me and that my offspring would be numerous<BR>
like the sand of sea..." (see 32:12-13).</DIV>
<DIV> </DIV>
<DIV> In the final line of his prayer, Yaakov may be
'hinting'<BR>that even if he deserves to die, God should at least save
his<BR>children, as He had promised to his
forefathers.<BR> To our surprise, even though Yaakov
prayed, God doesn't<BR>appear to provide Yaakov with an immediate answer!</DIV>
<DIV> </DIV>
<DIV>WHAT SHOULD YAAKOV DO?<BR> Yaakov now faces a
predicament. After all, what does God<BR>want him to do?<BR> Should
he confront Eisav? If so, should he try to appease<BR>him, or should he
stand up and fight for what is right? [And<BR>it may not be clear to him
who is right - for it was Yaakov<BR>who stole the blessings!]<BR> Should
he run away directly to Eretz Canaan? Maybe that is<BR>what God originally
wanted him to do? Maybe only there will<BR>he be worthy of divine
protection! Alternatively, maybe he<BR>should hide his wife and children,
and then face Eisav<BR>himself?<BR> Let's take a look
now, and see what he does.<BR> After he prays, that
evening Yaakov prepares an elaborate<BR>'peace offering' for his brother (see
32:13-20). Hence, it<BR>appears that Yaakov has chosen the path of
'appeasement',<BR>hoping that his brother will be so impressed that he
may<BR>change his mind (see 32:20).<BR> Nevertheless, there is an
interesting detail in these<BR>instructions that must not be overlooked.
Note how Yaakov<BR>instructs his men to leave a gap between each flock
of<BR>animals. In other words, he wants this 'offering' to be<BR>presented
very slowly and staged. Then he commands each group<BR>to make the same
statement:<BR> "When Eisav will meet you [i.e. each group] and ask who
are<BR> you and where are you going and who are these for?
Answer<BR> him, they are a present from your servant Yaakov - and he
is<BR> right behind us" [i.e. on his way to meet you as
well]<BR> (see
32:17-18).<BR> Then, Yaakov repeats this very same
command to each<BR>group, emphasizing each time that each group should state
-<BR>"Behold, Yaakov is right behind us..." (see
32:19-20).<BR> What are the purpose of these 'gaps' and
the repeated<BR>message of "Yaakov is right behind
us"?<BR> Either Yaakov is telling the truth - i.e. the
purpose of<BR>these gaps is to gradually 'soften up' Eisav. Or
possibly,<BR>Yaakov is trying something 'tricky' [again], and these gaps<BR>(and
the entire offering) are part of a decoy, to stall<BR>Eisav's imminent attack,
thus providing Yaakov with ample time<BR>to run away! [or at least to hide
his wives and children].<BR> As we will see, the story
that ensues can be read either<BR>way.</DIV>
<DIV> </DIV>
<DIV>WHAT DIRECTION IS HE CROSSING?<BR> That very same
evening, after he designates his offering<BR>and the men that will bring it to
Eisav, Yaakov takes his two<BR>wives, two maidservants, and his eleven children;
and crosses<BR>the Yabok River (see 32:21-23). [Re: Dina (child #12)-
see<BR>Rashi on 32:23!]<BR> But it's not clear why he is
crossing this river, and<BR>what his intentions are! Is this simply part
of his journey<BR>to meet Eisav (as most commentators understand), or
possibly<BR>(as Rashbam suggests), Yaakov is running away!<BR> If
Rashbam's interpretation is correct (see Rashbam on 32:23-<BR>25) - then we have
a wonderful explanation for the 'gaps'; the<BR>message that 'Yaakov is right
behind us'; and the need for the<BR>Torah's detail of Yaakov crossing the
Yabok! They all are<BR>part of Yaakov's plan to 'run away' from Eisav, to
save his<BR>life. [Otherwise, all these details appear to be
rather<BR>superfluous.]<BR> [Alternately, if Yaakov is telling Eisav the
truth, then we<BR> would have to explain that the 'gaps' are to increase
the<BR> chance of 'appeasement', Yaakov plans to be right behind<BR>
this offering, and the Torah tells us about the Yabok<BR> crossing as the
background for Yaakov's struggle with the<BR> mal'ach.]</DIV>
<DIV> </DIV>
<DIV>THE STRUGGLE<BR> That evening, as Yaakov crosses
the Yabok with his<BR>family, God sends a mal'ach who struggles with Yaakov
until<BR>the morning (see 32:24-25). It would only be logical to<BR>assume
that there is a divine reason for this struggle.<BR> If
we follow Rashbam's approach (that Yaakov is running<BR>away), then God's
message seems to be quite clear. By keeping<BR>Yaakov engaged in battle
all night long, God is not allowing<BR>Yaakov to run, thereby telling him that
he shouldn't (or<BR>doesn't need to) run away. [See Rashbam 32:25.]
In fact,<BR>Rashbam claims that Yaakov's injury is a punishment for
his<BR>running away! [See Rashbam on 32:29.]<BR>
With this background, we could explain some additional<BR>details of this
encounter. First of all, this could explain<BR>why the angel asks to leave
at dawn. If his job was to keep<BR>Yaakov from running away at night so
that he would meet Eisav;<BR>then as soon as dawn arrives his job is over (note
that Eisav<BR>arrives immediately after sunrise - see 32:31-33:1!).<BR>
This also explains Yaakov's request for a blessing (which<BR>could also be
understood as Yaakov looking for the meaning of<BR>this encounter). The
angel blesses Yaakov by 'changing his<BR>name' from Yaakov to Yisrael.
Considering that the name<BR>Yaakov implies some sort of 'trickery' [see
Yirmiyahu 9:3 'ki<BR>kol ach akov yaakov'], while the name Yisrael implies
the<BR>ability to 'stand up and fight' (see 32:28); then this<BR>'blessing' is
simply God's answer to Yaakov - don't run away,<BR>rather encounter your
brother!<BR> Finally, it explains what happens immediately after
the<BR>angel leaves. Note how the next pasuk informs us that the
sun<BR>rises, and - sure enough - Yaakov looks up and sees that Eisav<BR>and his
four hundred men have already arrived [see 33:1].<BR>What should happen
now? It's too late to run!<BR> As we would expect, still fearing his
brother, he tries to<BR>save at least some of his family by splitting them into
groups<BR>(see 33:1). Then, he runs to the front to encounter
Eisav<BR>directly, bowing down seven times in a last effort to<BR>'appease' his
brother [see 33:2-3).</DIV>
<DIV> </DIV>
<DIV> Most likely to Yaakov's total surprise, Eisav greets him<BR>with
hugs and kisses - in what appears to be a very friendly<BR>(and brotherly)
manner [see 33:4].<BR> Was it Yaakov's efforts to achieve appeasement that
caused<BR>Eisav to change his mind, or was Eisav planning all along for<BR>this
friendly encounter? I suppose we'll never know, as the<BR>Bible is
intentionally ambiguous in this regard. [Maybe those<BR>little dots over
'va-yishakehu' (see 33:4) are hinting to<BR>something. See Rashi &
Radak who quote two opposite opinions<BR>in Breishit Rabba (which should not
surprise us the least!).]<BR>In fact, Ibn Ezra (33:4) claims that the simple
'pshat' is<BR>that Eisav had never planned to harm Yaakov, as proven by
the<BR>fact that he cried during this encounter.<BR> Eisav even invites
his brother to join him on his return<BR>trip to Se'ir. Yaakov prefers to
travel slowly at his own<BR>pace, 'promising' to arrive in Se'ir at a later time
(see<BR>33:12-14).</DIV>
<DIV> </DIV>
<DIV>THE PAST & THE FUTURE<BR> What should we learn
from this story? One could follow<BR>Rashbam's approach, and arrive at a
very 'right wing'<BR>conclusion. But if one studies Ramban's
interpretation to<BR>these events, one would arrive at a very 'left
wing'<BR>conclusion (i.e. there are times when Am Yisrael must first<BR>attempt
to appease their enemies in any manner possible).<BR>
One could suggest that the Bible's ambiguity is<BR>intentional, as there are
times in Jewish History when a<BR>'right wing' approach is correct, and there
are times when a<BR>'left wing' approach is preferable. Similarly, there
are<BR>times when we must take action, even when we are in doubt in<BR>regard to
the true intentions of our enemies. While at other<BR>times, it may be
better to remain passive.<BR> Just as life is not a
'fairy tale', neither is Chumash.<BR>Nevertheless, we should learn that in every
encounter that we<BR>face, we must both act (i.e. turn to ourselves) and pray
(i.e.<BR>turn to God). We must make every effort to understand
our<BR>predicament in order to arrive at the approach that would best<BR>follow
the path that God has set. However, when that path is<BR>not clear, we
must pray that God will not only assist us, but<BR>that He should send some sort
of an 'angel' to assure that we<BR>follow the proper
direction.<BR> Yaakov leaves this encounter not only
limping, but also<BR>'contemplating' and 'wondering'. But he continues on
his<BR>journey, on his way to Bet-El, ready to face any future<BR>encounter with
prayer, wisdom, action, faith, and resolve.<BR> So too,
in the history of the Jewish people - there are<BR>times that we must stand up
and fight, and there are times<BR>that we attempt appeasement. There are
also times when we<BR>struggle, and remain limping. Yet we continue to
pray, to<BR>study, to contemplate, and persevere with an unyielding<BR>resolve
to achieve our goals.</DIV>
<DIV> </DIV>
<DIV>
shabbat shalom,
<BR>
menachem<BR>
<BR>===========<BR>FOR FURTHER IYUN - for Shiur #1</DIV>
<DIV> </DIV>
<DIV>A. Chazal tell us that the mal'ach was the 'sar shel Eisav'
-<BR>Eisav's guardian angel. Relate this Midrash to the
above<BR>shiur.<BR> If this ish was actually a
mal'ach, why do you think the<BR>Torah insists on referring to him as an
ish? What is the<BR>significance of Yaakov being wounded in this
encounter? Why<BR>must we remember this encounter whenever we eat meat
(mitzvat<BR>gid-ha-nasheh)? [See Rashbam 32:29.]<BR> Explain the
argument between Yaakov and his sons regarding<BR>their militant reaction to the
act of Chamor ben Shchem in<BR>relation to the main point of the above
shiur.<BR></DIV>
<DIV> </DIV>
<DIV>*************************************************************<BR>
THE TANACH STUDY CENTER
[http://www.tanach.org]<BR>
In Memory of Rabbi Abraham Leibtag<BR> Shiurim in
Chumash & Navi by Menachem
Leibtag<BR>*************************************************************</DIV>
<DIV> </DIV>
<DIV> for PARSHAT
VAYISHLACH -</DIV>
<DIV> </DIV>
<DIV> FROM YAAKOV TO YISRAEL - part
two</DIV>
<DIV> </DIV>
<DIV> There must be something important about names in
Parshat<BR>Vayishlach, for we find that Yaakov's name is changed to<BR>Yisrael;
and it happens twice!<BR> In the following shiur, we
attempt to understand why, by<BR>considering its connection to the theme of
'bechira' in Sefer<BR>Breishit.</DIV>
<DIV> </DIV>
<DIV>INTRODUCTION<BR> Yaakov's name change to Yisrael is
very different than<BR>Avram's name change to Avraham. In regard to
AvraHAm - a<BR>single letter ["heh"] is added to his existing name (see
17:1-<BR>5); in contrast - Yisrael constitutes an entirely new
name.<BR>Furthermore, Yisrael serves as an alternate name for Yaakov,<BR>while
the name Avraham serves as a replacement.<BR> What is
even more peculiar about Yaakov's name change -<BR>is that it happens
twice:<BR> Once, in the aftermath of his struggle at Pni'el, prior
to<BR> his confrontation with Eisav (see
32:24-30);<BR> And later, at God's revelation to him at
Bet El (see<BR>35:9-13).</DIV>
<DIV> </DIV>
<DIV> With this in mind, we begin our study with a comparison of<BR>those
two stories; afterward, we will discuss why Yaakov's<BR>name change is both
similar and different than Avraham's.</DIV>
<DIV> </DIV>
<DIV>YAAKOV'S RETURN TO BET EL<BR> Let's begin our discussion with the
second time when<BR>Yaakov's name is changed to Yisrael; for it contains
some<BR>rather obvious textual parallels to the key psukim that<BR>describe how
Avraham Avinu was first chosen. Those parallels<BR>will help us understand
how his name change relates to a key<BR>stage in the bechira process.
Our conclusions will then help<BR>us appreciate the meaning of the first
time Yaakov's name in<BR>changed, i.e. the site of Pni'el.</DIV>
<DIV> </DIV>
<DIV> Yaakov's return to Bet El, as described in
35:9-15, could<BR>be considered as the prophetic 'highlight' of his return
to<BR>Eretz Canaan. Recall that this it was at this very site where<BR>God
first appeared to him, promising him that he was indeed<BR>the 'chosen' son (see
28:12-14). Furthermore, it was at Bet-<BR>El where God had promised to
look after his needs during his<BR>journey to (and stay in) Charan.<BR>
[Recall as well from our shiur on Parshat Lech Lecha that<BR> Bet El was
also the focal point of Avraham's 'aliya', where<BR> he built a mizbeiach
and 'called out in God's Name'.]</DIV>
<DIV> </DIV>
<DIV> Let's take a look at the Torah's description of
this<BR>'hitgalut', noting how God not only confirms Yaakov's bechira<BR>but
also changes his name to Yisrael:<BR> "And God appeared again to Yaakov on
his arrival from Padan<BR> Aram, and blessed him: You, whose name is
Yaakov, shall be<BR> called Yaakov no more, but Yisrael shall be your
name.<BR> Thus He named him Yisrael, and God said to him: I am
Kel<BR> Shakai, be fertile and increase... The land that I have<BR>
given to Avraham and Yitzchak I give to you and to your<BR> offspring to
come... (35:9-16).</DIV>
<DIV> </DIV>
<DIV> God's confirmation of 'zera' [offspring] and
'aretz' (the<BR>Land) echoes His numerous earlier blessings of'bechira
to<BR>Avraham and Yitzchak. [See 12:1-7, 13:14-16, 15:18,
17:7-8,<BR>26:1-5, 28:13.] In fact, these seem to be the key two
words<BR>in just about every higtalut when God discuss any aspect of<BR>the
'bechira' process with the avot.<BR> However, this particular blessing
carries additional<BR>significance, for it is the last time that we find it in
Sefer<BR>Breishit, thus suggesting that the bechira process has finally<BR>come
to an end!<BR> Therefore, the fact that this blessing
also includes<BR>Yaakov's name change to Yisrael suggests a thematic
connection<BR>between this name change and the conclusion of the
bechira<BR>process!<BR> If indeed the 'filtering' stage
of the bechira process is<BR>finally over, then this name change reflects the
fact that now<BR>all of Yaakov's children (and grandchildren etc.) are
chosen.<BR> [In contrast to the children of Avraham and Yitzchak,
where<BR> only one child was chosen.]<BR> <BR> In other words,
from this point onward, all the children of<BR>Yaakov will become the nation of
Israel- and hence the name<BR>change to Yisrael.<BR>
With this in mind, let's discuss the incident at Peniel,<BR>when his name is
first changed to Yisrael - to appreciate the<BR>thematic significance of
specifically this name - i.e.<BR>Yisrael.</DIV>
<DIV> </DIV>
<DIV>THE EVENTS BEFORE THE STRUGGLE<BR> Even though the
Torah only tells us that a 'man' ['ish']<BR>struggles with Yaakov at Peniel (see
32:25), the continuation<BR>of this story [when this 'man' blesses Yaakov etc /
see 32:26-<BR>30)] certainly supports the Midrashic interpretation that
he<BR>was the 'angelic minister of Eisav' - intentionally sent by<BR>God to
confront Yaakov.<BR> [Note that the Hebrew word ish is often used to
describe an<BR> important and/or powerful man, and not only the male
gender<BR> / see Shmot 2:12 & Bamidbar 13:3.]</DIV>
<DIV> </DIV>
<DIV> But why would God send this ish at this critical time?<BR> To
appreciate why, we must consider the events in the life<BR>of Yaakov that lead
up to this final 'showdown' with Eisav.<BR> 1.
Yaakov, using 'trickery', buys the 'bechora'
from<BR>Eisav.<BR> 2. Yitzchak plans to bless Eisav with
prosperity
and<BR>power;.<BR> using
'trickery', Yaakov 'steals' that blessing..<BR> 3.
Yaakov must 'run away' to Padan Aram (in fear
of<BR>Eisav).<BR> 4. Yaakov spends twenty years with
Lavan;<BR> often suffering from Lavan's
'trickiness'.<BR> 5. Yaakov 'runs away' from Padan Aram
(in fear of Lavan).<BR> 6. Yaakov prepares for his
confrontation with
Eisav.<BR> [Note how he
plans a total subjugation to his<BR>brother.]<BR> 7. God
sends an ish to confront Yaakov.</DIV>
<DIV> </DIV>
<DIV> While reviewing this progression, note how
Yaakov's life<BR>was replete with a need to either employ trickery or
'run<BR>away' in order to either survive, or to attain what he felt<BR>was
necessary (to become the 'chosen son'). Indeed, Yaakov<BR>had become an
expert at survival; but appears to have lacked<BR>experience in 'frontal combat'
- a trait that Eisav was best<BR>at.<BR> As we explained
in our shiur on Parshat Toldot, it may<BR>have been for this very reason that
Yitzchak had originally<BR>intended to bless Eisav, for he understood that in
order to<BR>establish a nation, the traits of an 'ish sadeh' are<BR>essential,
i.e. the qualities necessary to provide leadership<BR>in worldly matters.
In contrast to his brother, Yaakov, the<BR>'ish tam', certainly lacked this
character.<BR> However, now that it had been divinely
determined that<BR>Yaakov was to be the only chosen son, one could suggest
that<BR>God found it necessary for Yaakov himself to develop those<BR>traits as
well.<BR> This may explain why upon his return to Eretz
Canaan, God<BR>intentionally initiates a direct confrontation between
Yaakov<BR>and Eisav. [Recall from the fact that Rivka never sent
for<BR>him, it may be that Eisav is indeed still planning to
take<BR>revenge.]</DIV>
<DIV> </DIV>
<DIV> However, when we analyze Yaakov's apparent strategy - as
he<BR>prepares to meet Eisav (see 32:13-21), we find once again that<BR>he was
not quite ready for this direct confrontation.<BR> One
could even suggest (as Rashbam does), that Yaakov's<BR>original plan was to run
away from Eisav, taking his own<BR>family in one direction, while sending
several 'staged'<BR>messengers to Eisav as a decoy to 'slow his advance'!
If so,<BR>then God's purpose in sending this ish to struggle with<BR>Yaakov, was
to stop him from running away - stalling his<BR>retreat until Eisav
arrives.<BR> And when Yaakov does see Eisav at dawn (after his
struggle<BR>with the 'ish'), again he plans 'capitulation' - bowing
down<BR>profusely before his brother - showing him that in reality, he<BR>never
received the blessing that he had tried to steal.<BR> [By bowing down to
Eisav, Yaakov wishes to show his brother<BR> that the 'stolen blessing' of
power and dominion over his<BR> brother ("hevei gvir le-achecha,
yishtachavu lecha bnei<BR> imecha...27:29) was indeed awarded to
Eisav. Ironically,<BR> Yaakov resorts to trickery once again; this
time to show his<BR> brother that his original trickery used to 'steal'
the<BR> brachot was meaningless.]</DIV>
<DIV> </DIV>
<DIV>REALISM OR LAZINESS<BR> Note how Yaakov's struggle
with the ish takes place at a<BR>very critical point in his life; i.e. after his
preparation to<BR>bow down to (or run away from) Eisav, but before the
actual<BR>confrontation. Let's explain why this may be
significant.<BR> A controversy exists among the
commentators as to whether<BR>Yaakov was correct in this total subjugation to
his brother.<BR>Some hold that Yaakov should have openly confronted
his<BR>brother while putting his total faith in God (see Rashbam on<BR>32:29),
while others maintain that due to the circumstances,<BR>his timid strategy was
appropriate (see Seforno on 33:4).<BR>[Note how this 'hashkafic' controversy
continues until this<BR>very day!]<BR> Regardless of the
'political correctness' of his actions,<BR>the situation remains that Yaakov is
unable to openly confront<BR>Eisav. Nevertheless, God finds it necessary
that Yaakov prove<BR>himself capable of fighting, should such a situation arise
in<BR>the future. Yaakov must now demonstrate that his subjugation<BR>to
Eisav stems from political realism rather than spiritual<BR>laziness. He
must prove that, when necessary, he will be<BR>capable of fighting.<BR>
[Sooner or later in Jewish history, confrontations with the<BR> likes of
Eisav will be encountered when establishing a<BR> nation.]</DIV>
<DIV> </DIV>
<DIV> Possibly for this reason, God must first 'test'
Yaakov's<BR>potential to engage in battle with his enemy before he
meets<BR>Eisav. Yaakov finds this struggle difficult, for he
is<BR>untrained; the contest continues all night until the 'break
of<BR>dawn'. [Possibly, night represents 'galut';
'dawn'<BR>redemption. See Ramban 'al atar'.] Although wounded
and<BR>limping, Yaakov emerges victorious from this confrontation,<BR>thus
earning his new name:<BR> "Your name shall no longer be Yaakov, but
Yisrael, for you<BR> have fought with beings divine ('Elokim') and
human<BR> ('anashim') and triumphed" (32:29).</DIV>
<DIV> </DIV>
<DIV> Thus, the name Yisrael may reflect the character of
one<BR>triumphant in battle. Yaakov's new name is significant for
it<BR>reflects his capability to engage head on in battle. In order<BR>to
become a nation, this trait - represented by the name<BR>'Yisrael' - is
crucial.<BR> Yet his name also remains Yaakov, for there may be times
as<BR>well when 'passiveness' will be the proper avenue.</DIV>
<DIV> </DIV>
<DIV>WHY TWICE?<BR> For some reaons, receiving this 'new
name' from this<BR>mal'ach did not appear to be sufficient; for God Himself
found<BR>it necessary to later confirm that name - Yisrael, together<BR>with his
bechira, at Bet El (the very site where he was first<BR>promised the
bechira). Thus, it appears as though the<BR>blessings that Yaakov received
throughout that entire episode<BR>of his trickery must now be bestowed upon him
properly (and<BR>formally).<BR> First, God names Yaakov - 'Yisrael',
symbolizing the traits<BR>of worldly leadership (see 35:9- 10).
Afterwards, God<BR>confirms the blessing that Yitzchak had given him (see
25:11-<BR>12 / compare with 28:1-4).</DIV>
<DIV> </DIV>
<DIV> Note the obvious parallel between these two
blessings:<BR> <BR> FROM YITZCHAK (before
departing) / FROM GOD (upon
arriving)<BR>
(28:3-4)
(35:11-12)<BR> ================= ===============<BR> <BR>May
"kel Shakai" bless you, I am 'kel
Shakai':<BR>make you fertile and multiply, Be fertile
and multiply,<BR>to become an assembly of peoples An assembly of
nations<BR>May He grant you the
- shall
descend from you...<BR> blessing of
Avraham The
Land I gave Avraham...<BR>to you and your
offspring .to you and to your
offspring<BR>that you may possess the Land to
come, I assign the Land.</DIV>
<DIV> </DIV>
<DIV> This comparison clearly shows that God's blessing
to<BR>Yaakov at Bet El constitutes a confirmation of Yitzchak's<BR>blessing to
him after the incident of the stolen brachot.<BR>Hence, we may conclude that the
name of Yisrael marks the<BR>conclusion of the bechira process, as includes the
necessary<BR>character that Am Yisrael will require to later become
God's<BR>special nation.</DIV>
<DIV> </DIV>
<DIV>THE FUTURE<BR> Although Yaakov's worldly traits may
lie dormant for<BR>several generations, it must be inherent to his
character<BR>before his bechira receives final Divine confirmation.<BR>[Later,
Yaakov will bless his two most able sons, Yehuda and<BR>Yosef, with the
leadership in this realm (see 49:8-26).]<BR> Throughout
the rest of Chumash, the name Yaakov<BR>interchanges with Yisrael. This
suggests that each name<BR>reflects a different aspect of his character.
There are times<BR>when 'Am Yisrael' must act as Yaakov, the ish tam, and
there<BR>are times when the more active and nationalistic<BR>characteristics of
Yisrael must be employed. Ultimately, as<BR>the prophet Ovadia proclaims,
the day will come when:<BR> "Liberators shall march up on Har Zion to
wreak judgement on<BR> Har Eisav; and the kingdom shall be that of God"
(1:21).</DIV>
<DIV> </DIV>
<DIV> Based on this understanding of the significance of
the<BR>special name of Yisrael, one could suggest a reason for the<BR>necessity
of the 'bechira' process to continue one generation<BR>past Yitzchak. [Or
re-phrased, why was it necessary for Eisav<BR>to be rejected, given the
importance of his worldly traits?]<BR> Our original
assumption, that both the traits of an ish<BR>sadeh and an ish tam are necessary
in order to establish a<BR>nation, remains correct. Nevertheless, it is
important that<BR>they are not perceived as equally important. As we
explained<BR>in our shiur on Parshat Toldot, the fundamental character of<BR>Am
Yisrael must be that of an ish tam (Yaakov). Only once<BR>that
characteristic becomes rooted, the traits of an ish sadeh<BR>can be added.
Had Eisav been included in Am Yisrael, our<BR>perception of the relative
importance of an ish sadeh may have<BR>become distorted. A
disproportionate emphasis on<BR>'nationalism' and strength - despite their
importance - would<BR>have tainted mankind's perception of God's special
nation.</DIV>
<DIV> </DIV>
<DIV> In the formative stage of our national
development, our<BR>outward appearance as 'Yisrael' must stem from our
inner<BR>character as 'Yaakov'. We must first speak with the 'voice
of<BR>Yaakov' (see Rashi 27:22), only then may we don the 'hands
of<BR>Eisav'.</DIV>
<DIV> </DIV>
<DIV>
shabbat
shalom<BR>
menachem</DIV>
<DIV> </DIV>
<DIV>======================<BR>FOR FURTHER IYUN</DIV>
<DIV> </DIV>
<DIV>A. There is a Midrash telling us 'Yaakov avinu lo met' -<BR>Yaakov
never died. Relate this Midrash to the fact that the<BR>bechira process
concludes with Yaakov, and that all of his<BR>offspring have been chosen.
Relate this also to 49:33 in<BR>comparison to 35:29 and 25:8.</DIV>
<DIV> </DIV>
<DIV>B. TOLDOT EISAV<BR> Yitzchak was
chosen. Therefore, we need to follow the<BR>toldot of Eisav, just as we
needed to follow the toldot of<BR>Yishmael & Lot.<BR> Based on this
assumption, explain perek 36.<BR> Based on the above shiur, why do you
think there is an<BR>emphasis on the kings who ruled in Edom before a king
ruled<BR>over Bnei Yisrael (see 36:31)!</DIV>
<DIV> </DIV>
<DIV>C. BRIT MILA & GOD'S BLESSING TO
YAAKOV<BR> A quick analysis of God's final blessing to
Yaakov at Bet<BR>El (35:9-15) immediately shows that it is reflective of
brit<BR>mila (Breishit perek 17). The name of Kel Shakai; 'pru
u-<BR>revu'; 'kehal goyim & melachim'; 'shem Elokim'; and the<BR>concept of
'lihiyot lecha le-Elokim' can all be found at brit<BR>mila. Note that the
bracha of brit mila which began in perek<BR>17 with Kel Shakai telling Avraham
'hithalech lefanai - ve-<BR>heyeh tamim' is being given now to Yaakov - the ish
tam.<BR>Try to explain the significance of this.</DIV>
<DIV> </DIV>
<DIV> Carefully compare Yitzchak's bracha to Yaakov
before he<BR>departs to Padan Aram (28:3-4) to God's blessing of Yaakov
at<BR>Bet El (35:9-13)! Note that they are almost
identical.<BR> Relate this to the last two
shiurim.<BR> Note that God's name 'be-shem Havaya'
does not appear<BR>unto Yaakov from the time that he arrives in Eretz
Canaan!<BR>Note also God's promise to Yaakov at Bet El, before he left
to<BR>Padan Aram, (28:13-15) which was given be-shem Havaya. Are<BR>any
aspects of that bracha repeated in Bet El when Yaakov<BR>returned? If so,
which?<BR> Note the single use by Yaakov of shem
Havaya in his<BR>prayer prior to his confrontation with Eisav (32:9-12).
What<BR>promise does he remind God of at that time? Where is the<BR>source
of that promise.<BR> Relate to the relationship (be-shem
Havaya) between brit<BR>bein ha-btarim, the bracha at the akeida, and this
tefilla.<BR>Note - 'kochvei ha-shamayim' and 'asher lo yisafer
me-rov'.<BR> How does this relate to the nationalistic
aspect of these<BR>revelations, i.e. the concept of 'yerushat
ha-aretz'.<BR> Could one consider from a nationalistic
perspective that<BR>even though Yaakov returned from Galut Aram, his stay in
Eretz<BR>Canaan was only a short stopover on his way down to
Galut<BR>Mitzrayim?<BR>Relate this to 'arami oved avi, va-yered
mitzrayim...'<BR>(Devarim 36:3-10). Compare the language there to brit
bein ha-<BR>btarim!<BR>Why do Chazal interpret this pasuk as referring to
Yaakov?<BR>Could the fact that Yaakov understood that the time for
the<BR>fulfillment of brit bein ha-btarim had not yet come, explain<BR>his timid
behavior when he confronts Eisav?<BR></DIV></FONT></DIV></BODY></HTML>