[Par-reg] Parshat Vayishlach - shiur #1

[Menachem Leibtag]

Dedicated in commemoration of the yarhzeit of 
Reuven Ben Moshe  A"H   -- 17 Kislev 5757
 
*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
      for PARSHAT  VAYISHLACH - shiur #1
 
          FROM YAAKOV TO YISRAEL -
          
     Was Eisav really planning to wipe out Yaakov's family
with his four hundred men?  Or was his intention all along
simply to welcome his brother back 'home'?
  When reading Parshat Vayishlach, it is difficult to reach a
clear conclusion.
  Similarly, when Yaakov crossed the Yabok River (with his
wives and children), was he planning a secret escape from this
confrontation?  Or, was Yaakov's intention all along to
confront his brother - face to face?
     And finally, was God's purpose in sending a 'mal'ach' to
struggle with Yaakov - simply to bless him at this critical
time, or was it an attempt to thwart Yaakov's planned
'escape'?
     When one reads Parshat Vayishlach, it is difficult to
find precise answers to these (and many other) questions.
     In Part One of this week's shiur, we'll suggest some
answers to these questions, while offering a reason why the
Torah's account of these events is intentionally so vague.
Based on that analysis, Part Two will discuss the deeper
meaning of Yaakov's name change to Yisrael.
 
INTRODUCTION
     Before we begin our shiur, a short remark re: its
methodology:
     In our study of Sefer Breishit thus far, our goal has
usually been to find the underlying meaning (or message) or
each story, based on its details.  However, when the story
itself is difficult to understand, then it becomes even more
difficult to uncover its message.
  However, when we encounter ambiguity in a certain narrative
- one can also entertain the possibility that its vagueness
may be intentional, and hence its message may lie in that
ambiguity.
  With this in mind, we begin our shiur by considering the
events that lead up to Yaakov's encounter with Eisav - in an
attempt to better understand both the details and ambiguities
of that encounter.
 
WAS THE 'COAST CLEAR' YET?
     Recall, from the end of Parshat Toldot, how Yaakov ran
away from Eretz Canaan in fear that Eisav would kill him.  To
verify this, let's quote the departing message that he heard
from his mother:
  "Your brother Eisav is consoling himself by planning to kill
  you.  Now, my son - listen to me, get up and run away to
  Charan - to Lavan my brother.  ...Until your brother's anger
  quells, and he will forget what you did to him - [then] I
  will send someone to call you to return..."  (see 27:42-44).
  
     Neither Rivka nor Yaakov know how long this will take,
but clearly - Yaakov plans to stay by Lavan until 'the coast
is clear'.
     On his way to Charan, God appears to Yaakov at Bet-El,
assuring him with Divine protection during his journey:
  "Behold I will be with you, and guard you anywhere you go,
  and I will bring you back to this land..." (see 28:15).
  
     Note however, that despite this promise of protection,
God never told Yaakov when he was supposed to return.
  Years pass, but Rivka never sent for Yaakov.
  Finally, after some twenty years God tells Yaakov that it's
time to return home - demanding:
  "Return to the land of your fathers and birth - and [then] I
  will be with you" (31:3).
 
  Does this imply that Eisav is no longer a threat?
  If so, why didn't Rivka send for him?  [Possibly she didn't
know, even though God did.]
  Could it be that God wanted Yaakov to return, knowing that
Eisav was still a threat?  Could it be that God wanted these
two brothers to confront one another?  If so, did God want
them to fight, or to make peace?
     Clearly, God wants Yaakov to return home - yet He does
not inform him concerning how he should deal with Eisav!
     When Yaakov approaches the land of Israel, he sees (once
again) a vision of angels ['mal'achei Elokim'] who come to
greet him (see 32:2-3).  As this vision parallels Yaakov's
original vision of mal'achim (when God first promised
protection - see 28:10-15), is God now telling Yaakov that the
'coast is clear' - and hence he need not worry about Eisav?
     And how about Eisav himself?  Certainly, Yaakov is still
worried about him; but does Eisav still want to kill him- or
has he put his past behind him?
     As you may have guessed by now, it is very difficult to
reach any definite conclusion about any of these questions,
but Chumash certainly keeps us pondering.
 
YAAKOV SENDS AN ENVOY
     Parshat Vayishlach begins as Yaakov sends messengers
ahead, apparently to assess to what extent Eisav is still a
danger.  Note, how this decision comes immediately after his
vision of God's angels at Machanayim, suggesting that this
vision gave Yaakov the confidence to initiate an encounter -
i.e. to make sure that it was truly now safe to return home
(see 32:4-5).
     However, to Yaakov's surprise, his messengers come back
with a report that he most probably did not expect: Eisav,
with four hundred men, was on his way to meet Yaakov!  There
can be no doubt concerning how Yaakov understood this report.
Eisav is out for his head!
  This explains Yaakov's sudden fear (see 32:7 -12 'va-yira
Yaakov me'od...'), as well as his next course of action.
  Expecting that Eisav was on his way to kill his entire
family, he quickly divides his camp in two (to save at least
half of them), then turns to God in prayer (see 32:7-12).
  Yaakov's prayer (see 32:9-12) reflects this predicament.  On
the one hand, God told him to return and promised to protect
him.  Yet on the other hand, God never told him to initiate an
encounter with Eisav.  Did Yaakov think he had made a mistake?
Maybe he was supposed to return to Canaan and avoid Eisav
entirely?
  Had he 'sinned' by sending messengers?  Did God want him to
stay clear of Eisav (and his bad influence)?
  Note how Yaakov's prayer reflects our discussion.  First,
his opening appellation:
  "And Yaakov said: The God of my father Avraham & the God of
  my father Yitzchak - the God who told me - Return to your
  homeland and I will be with you [i.e. protect you]" (see
  32:10).
  
  Note how Yaakov first reminds God that it was His idea for
him to return, and that God had promised to protect him
  Nonetheless, if Eisav remains a danger, it must not be God's
fault, rather his own.  Therefore, Yaakov concludes that maybe
he has done something wrong, or possibly has 'used up' all of
his 'protection' points, and God had already provided him with
so much ('katonti...' / read 32:11!).  Then, Yaakov states his
precise fear:
  "Save me from Eisav my brother, lest he come to kill me,
  mothers and children alike - but You promised me that you
  would be with me and that my offspring would be numerous
  like the sand of sea..." (see 32:12-13).
 
     In the final line of his prayer, Yaakov may be 'hinting'
that even if he deserves to die, God should at least save his
children, as He had promised to his forefathers.
     To our surprise, even though Yaakov prayed, God doesn't
appear to provide Yaakov with an immediate answer!
 
WHAT SHOULD YAAKOV DO?
     Yaakov now faces a predicament.  After all, what does God
want him to do?
  Should he confront Eisav?  If so, should he try to appease
him, or should he stand up and fight for what is right?  [And
it may not be clear to him who is right - for it was Yaakov
who stole the blessings!]
  Should he run away directly to Eretz Canaan?  Maybe that is
what God originally wanted him to do?  Maybe only there will
he be worthy of divine protection!  Alternatively, maybe he
should hide his wife and children, and then face Eisav
himself?
     Let's take a look now, and see what he does.
     After he prays, that evening Yaakov prepares an elaborate
'peace offering' for his brother (see 32:13-20).  Hence, it
appears that Yaakov has chosen the path of 'appeasement',
hoping that his brother will be so impressed that he may
change his mind (see 32:20).
  Nevertheless, there is an interesting detail in these
instructions that must not be overlooked.  Note how Yaakov
instructs his men to leave a gap between each flock of
animals.  In other words, he wants this 'offering' to be
presented very slowly and staged.  Then he commands each group
to make the same statement:
  "When Eisav will meet you [i.e. each group] and ask who are
  you and where are you going and who are these for?  Answer
  him, they are a present from your servant Yaakov - and he is
  right behind us" [i.e. on his way to meet you as well]
        (see 32:17-18).
     Then, Yaakov repeats this very same command to each
group, emphasizing each time that each group should state -
"Behold, Yaakov is right behind us..."  (see 32:19-20).
     What are the purpose of these 'gaps' and the repeated
message of "Yaakov is right behind us"?
     Either Yaakov is telling the truth - i.e. the purpose of
these gaps is to gradually 'soften up' Eisav.  Or possibly,
Yaakov is trying something 'tricky' [again], and these gaps
(and the entire offering) are part of a decoy, to stall
Eisav's imminent attack, thus providing Yaakov with ample time
to run away!  [or at least to hide his wives and children].
     As we will see, the story that ensues can be read either
way.
 
WHAT DIRECTION IS HE CROSSING?
     That very same evening, after he designates his offering
and the men that will bring it to Eisav, Yaakov takes his two
wives, two maidservants, and his eleven children; and crosses
the Yabok River (see 32:21-23).  [Re: Dina (child #12)- see
Rashi on 32:23!]
     But it's not clear why he is crossing this river, and
what his intentions are!  Is this simply part of his journey
to meet Eisav (as most commentators understand), or possibly
(as Rashbam suggests), Yaakov is running away!
  If Rashbam's interpretation is correct (see Rashbam on 32:23-
25) - then we have a wonderful explanation for the 'gaps'; the
message that 'Yaakov is right behind us'; and the need for the
Torah's detail of Yaakov crossing the Yabok!  They all are
part of Yaakov's plan to 'run away' from Eisav, to save his
life.  [Otherwise, all these details appear to be rather
superfluous.]
  [Alternately, if Yaakov is telling Eisav the truth, then we
  would have to explain that the 'gaps' are to increase the
  chance of 'appeasement', Yaakov plans to be right behind
  this offering, and the Torah tells us about the Yabok
  crossing as the background for Yaakov's struggle with the
  mal'ach.]
 
THE STRUGGLE
     That evening, as Yaakov crosses the Yabok with his
family, God sends a mal'ach who struggles with Yaakov until
the morning (see 32:24-25).  It would only be logical to
assume that there is a divine reason for this struggle.
     If we follow Rashbam's approach (that Yaakov is running
away), then God's message seems to be quite clear.  By keeping
Yaakov engaged in battle all night long, God is not allowing
Yaakov to run, thereby telling him that he shouldn't (or
doesn't need to) run away.  [See Rashbam 32:25.]  In fact,
Rashbam claims that Yaakov's injury is a punishment for his
running away!  [See Rashbam on 32:29.]
     With this background, we could explain some additional
details of this encounter.  First of all, this could explain
why the angel asks to leave at dawn.  If his job was to keep
Yaakov from running away at night so that he would meet Eisav;
then as soon as dawn arrives his job is over (note that Eisav
arrives immediately after sunrise - see 32:31-33:1!).
  This also explains Yaakov's request for a blessing (which
could also be understood as Yaakov looking for the meaning of
this encounter).  The angel blesses Yaakov by 'changing his
name' from Yaakov to Yisrael.  Considering that the name
Yaakov implies some sort of 'trickery' [see Yirmiyahu 9:3 'ki
kol ach akov yaakov'], while the name Yisrael implies the
ability to 'stand up and fight' (see 32:28); then this
'blessing' is simply God's answer to Yaakov - don't run away,
rather encounter your brother!
  Finally, it explains what happens immediately after the
angel leaves.  Note how the next pasuk informs us that the sun
rises, and - sure enough - Yaakov looks up and sees that Eisav
and his four hundred men have already arrived [see 33:1].
What should happen now?  It's too late to run!
  As we would expect, still fearing his brother, he tries to
save at least some of his family by splitting them into groups
(see 33:1).  Then, he runs to the front to encounter Eisav
directly, bowing down seven times in a last effort to
'appease' his brother [see 33:2-3).
 
  Most likely to Yaakov's total surprise, Eisav greets him
with hugs and kisses - in what appears to be a very friendly
(and brotherly) manner [see 33:4].
  Was it Yaakov's efforts to achieve appeasement that caused
Eisav to change his mind, or was Eisav planning all along for
this friendly encounter?  I suppose we'll never know, as the
Bible is intentionally ambiguous in this regard.  [Maybe those
little dots over 'va-yishakehu' (see 33:4) are hinting to
something.  See Rashi & Radak who quote two opposite opinions
in Breishit Rabba (which should not surprise us the least!).]
In fact, Ibn Ezra (33:4) claims that the simple 'pshat' is
that Eisav had never planned to harm Yaakov, as proven by the
fact that he cried during this encounter.
  Eisav even invites his brother to join him on his return
trip to Se'ir.  Yaakov prefers to travel slowly at his own
pace, 'promising' to arrive in Se'ir at a later time (see
33:12-14).
 
THE PAST & THE FUTURE
     What should we learn from this story?  One could follow
Rashbam's approach, and arrive at a very 'right wing'
conclusion.  But if one studies Ramban's interpretation to
these events, one would arrive at a very 'left wing'
conclusion (i.e. there are times when Am Yisrael must first
attempt to appease their enemies in any manner possible).
     One could suggest that the Bible's ambiguity is
intentional, as there are times in Jewish History when a
'right wing' approach is correct, and there are times when a
'left wing' approach is preferable.  Similarly, there are
times when we must take action, even when we are in doubt in
regard to the true intentions of our enemies.  While at other
times, it may be better to remain passive.
     Just as life is not a 'fairy tale', neither is Chumash.
Nevertheless, we should learn that in every encounter that we
face, we must both act (i.e. turn to ourselves) and pray (i.e.
turn to God).  We must make every effort to understand our
predicament in order to arrive at the approach that would best
follow the path that God has set.  However, when that path is
not clear, we must pray that God will not only assist us, but
that He should send some sort of an 'angel' to assure that we
follow the proper direction.
     Yaakov leaves this encounter not only limping, but also
'contemplating' and 'wondering'.  But he continues on his
journey, on his way to Bet-El, ready to face any future
encounter with prayer, wisdom, action, faith, and resolve.
     So too, in the history of the Jewish people - there are
times that we must stand up and fight, and there are times
that we attempt appeasement.  There are also times when we
struggle, and remain limping.  Yet we continue to pray, to
study, to contemplate, and persevere with an unyielding
resolve to achieve our goals.
 
                         shabbat shalom, 
                         menachem
                         
===========
FOR FURTHER IYUN - for Shiur #1
 
A.  Chazal tell us that the mal'ach was the 'sar shel Eisav' -
Eisav's guardian angel.   Relate this Midrash to the above
shiur.
      If this ish was actually a mal'ach, why do you think the
Torah insists on referring to him as an ish?  What is the
significance of Yaakov being wounded in this encounter?  Why
must we remember this encounter whenever we eat meat (mitzvat
gid-ha-nasheh)?  [See Rashbam 32:29.]
  Explain the argument between Yaakov and his sons regarding
their militant reaction to the act of Chamor ben Shchem in
relation to the main point of the above shiur.

 
*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************
 
          for PARSHAT  VAYISHLACH -
 
        FROM YAAKOV TO YISRAEL - part two
 
     There must be something important about names in Parshat
Vayishlach, for we find that Yaakov's name is changed to
Yisrael; and it happens twice!
     In the following shiur, we attempt to understand why, by
considering its connection to the theme of 'bechira' in Sefer
Breishit.
 
INTRODUCTION
     Yaakov's name change to Yisrael is very different than
Avram's name change to Avraham.  In regard to AvraHAm - a
single letter ["heh"] is added to his existing name (see 17:1-
5); in contrast - Yisrael  constitutes an entirely new name.
Furthermore, Yisrael serves as an alternate name for Yaakov,
while the name Avraham serves as a replacement.
     What is even more peculiar about Yaakov's name change -
is that it happens twice:
  Once, in the aftermath of his struggle at Pni'el, prior to
  his confrontation with Eisav (see 32:24-30);
     And later, at God's revelation to him at Bet El (see
35:9-13).
 
  With this in mind, we begin our study with a comparison of
those two stories; afterward, we will discuss why Yaakov's
name change is both similar and different than Avraham's.
 
YAAKOV'S RETURN TO BET EL
  Let's begin our discussion with the second time when
Yaakov's name is changed to Yisrael; for it contains some
rather obvious textual parallels to the key psukim that
describe how Avraham Avinu was first chosen.  Those parallels
will help us understand how his name change relates to a key
stage in the bechira process.  Our  conclusions will then help
us appreciate the meaning of the first time Yaakov's name in
changed, i.e. the site of Pni'el.
 
     Yaakov's return to Bet El, as described in 35:9-15, could
be considered as the prophetic 'highlight' of his return to
Eretz Canaan.  Recall that this it was at this very site where
God first appeared to him, promising him that he was indeed
the 'chosen' son (see 28:12-14).  Furthermore, it was at Bet-
El where God had promised to look after his needs during his
journey to (and stay in) Charan.
  [Recall as well from our shiur on Parshat Lech Lecha that
  Bet El was also the focal point of Avraham's 'aliya', where
  he built a mizbeiach and 'called out in God's Name'.]
 
     Let's take a look at the Torah's description of this
'hitgalut', noting how God not only confirms Yaakov's bechira
but also changes his name to Yisrael:
  "And God appeared again to Yaakov on his arrival from Padan
  Aram, and blessed him: You, whose name is Yaakov, shall be
  called Yaakov no more, but Yisrael shall be your name.
    Thus He named him Yisrael, and God said to him: I am Kel
  Shakai, be fertile and increase... The land that I have
  given to Avraham and Yitzchak I give to you and to your
  offspring to come...   (35:9-16).
 
     God's confirmation of 'zera' [offspring] and 'aretz' (the
Land) echoes His numerous earlier blessings of'bechira to
Avraham and Yitzchak.  [See 12:1-7, 13:14-16, 15:18, 17:7-8,
26:1-5, 28:13.]  In fact, these seem to be the key two words
in just about every higtalut when God discuss any aspect of
the 'bechira' process with the avot.
  However, this particular blessing carries additional
significance, for it is the last time that we find it in Sefer
Breishit, thus suggesting that the bechira process has finally
come to an end!
     Therefore, the fact that this blessing also includes
Yaakov's name change to Yisrael suggests a thematic connection
between this name change and the conclusion of the bechira
process!
     If indeed the 'filtering' stage of the bechira process is
finally over, then this name change reflects the fact that now
all of Yaakov's children (and grandchildren etc.) are chosen.
  [In contrast to the children of Avraham and Yitzchak, where
  only one child was chosen.]
  
  In other words, from this point onward, all the children of
Yaakov will become the nation of Israel- and hence the name
change to Yisrael.
     With this in mind, let's discuss the incident at Peniel,
when his name is first changed to Yisrael - to appreciate the
thematic significance of specifically this name - i.e.
Yisrael.
 
THE EVENTS BEFORE THE STRUGGLE
     Even though the Torah only tells us that a 'man' ['ish']
struggles with Yaakov at Peniel (see 32:25), the continuation
of this story [when this 'man' blesses Yaakov etc / see 32:26-
30)] certainly supports the Midrashic interpretation that he
was the 'angelic minister of Eisav' - intentionally sent by
God to confront Yaakov.
  [Note that the Hebrew word ish is often used to describe an
  important and/or powerful man, and not only the male gender
  / see Shmot 2:12 & Bamidbar 13:3.]
 
  But why would God send this ish at this critical time?
  To appreciate why, we must consider the events in the life
of Yaakov that lead up to this final 'showdown' with Eisav.
     1.  Yaakov, using 'trickery', buys the 'bechora' from
Eisav.
     2. Yitzchak plans to bless Eisav with prosperity and
power;.
          using 'trickery', Yaakov 'steals' that blessing..
     3. Yaakov must 'run away' to Padan Aram (in fear of
Eisav).
     4. Yaakov spends twenty years with Lavan;
    often suffering from Lavan's 'trickiness'.
     5. Yaakov 'runs away' from Padan Aram (in fear of Lavan).
     6. Yaakov prepares for his confrontation with Eisav.
          [Note how he plans a total subjugation to his
brother.]
     7. God sends an ish to confront Yaakov.
 
     While reviewing this progression, note how Yaakov's life
was replete with a need to either employ trickery or 'run
away' in order to either survive, or to attain what he felt
was necessary (to become the 'chosen son').  Indeed, Yaakov
had become an expert at survival; but appears to have lacked
experience in 'frontal combat' - a trait that Eisav was best
at.
     As we explained in our shiur on Parshat Toldot, it may
have been for this very reason that Yitzchak had originally
intended to bless Eisav, for he understood that in order to
establish a nation, the traits of an 'ish sadeh' are
essential, i.e. the qualities necessary to provide leadership
in worldly matters.  In contrast to his brother, Yaakov, the
'ish tam', certainly lacked this character.
     However, now that it had been divinely determined that
Yaakov was to be the only chosen son, one could suggest that
God found it necessary for Yaakov himself to develop those
traits as well.
     This may explain why upon his return to Eretz Canaan, God
intentionally initiates a direct confrontation between Yaakov
and Eisav.  [Recall from the fact that Rivka never sent for
him, it may be that Eisav is indeed still planning to take
revenge.]
 
  However, when we analyze Yaakov's apparent strategy - as he
prepares to meet Eisav (see 32:13-21), we find once again that
he was not quite ready for this direct confrontation.
     One could even suggest (as Rashbam does), that Yaakov's
original plan was to run away from Eisav, taking his own
family in one direction, while sending several 'staged'
messengers to Eisav as a decoy to 'slow his advance'!  If so,
then God's purpose in sending this ish to struggle with
Yaakov, was to stop him from running away - stalling his
retreat until Eisav arrives.
  And when Yaakov does see Eisav at dawn (after his struggle
with the 'ish'), again he plans 'capitulation' - bowing down
profusely before his brother - showing him that in reality, he
never received the blessing that he had tried to steal.
  [By bowing down to Eisav, Yaakov wishes to show his brother
  that the 'stolen blessing' of power and dominion over his
  brother ("hevei gvir le-achecha, yishtachavu lecha bnei
  imecha...27:29) was indeed awarded to Eisav.  Ironically,
  Yaakov resorts to trickery once again; this time to show his
  brother that his original trickery used to 'steal' the
  brachot was meaningless.]
 
REALISM OR LAZINESS
     Note how Yaakov's struggle with the ish takes place at a
very critical point in his life; i.e. after his preparation to
bow down to (or run away from) Eisav, but before the actual
confrontation.  Let's explain why this may be significant.
     A controversy exists among the commentators as to whether
Yaakov was correct in this total subjugation to his brother.
Some hold that Yaakov should have openly confronted his
brother while putting his total faith in God (see Rashbam on
32:29), while others maintain that due to the circumstances,
his timid strategy was appropriate (see Seforno on 33:4).
[Note how this 'hashkafic' controversy continues until this
very day!]
     Regardless of the 'political correctness' of his actions,
the situation remains that Yaakov is unable to openly confront
Eisav.  Nevertheless, God finds it necessary that Yaakov prove
himself capable of fighting, should such a situation arise in
the future.  Yaakov must now demonstrate that his subjugation
to Eisav stems from political realism rather than spiritual
laziness.  He must prove that, when necessary, he will be
capable of fighting.
  [Sooner or later in Jewish history, confrontations with the
  likes of Eisav will be encountered when establishing a
  nation.]
 
     Possibly for this reason, God must first 'test' Yaakov's
potential to engage in battle with his enemy before he meets
Eisav.  Yaakov finds this struggle difficult, for he is
untrained; the contest continues all night until the 'break of
dawn'.  [Possibly, night represents 'galut'; 'dawn'
redemption.  See Ramban 'al atar'.]  Although wounded and
limping, Yaakov emerges victorious from this confrontation,
thus earning his new name:
  "Your name shall no longer be Yaakov, but Yisrael, for you
  have fought with beings divine ('Elokim') and human
  ('anashim') and triumphed" (32:29).
 
  Thus, the name Yisrael may reflect the character of one
triumphant in battle.  Yaakov's new name is significant for it
reflects his capability to engage head on in battle.  In order
to become a nation, this trait - represented by the name
'Yisrael' - is crucial.
  Yet his name also remains Yaakov, for there may be times as
well when 'passiveness' will be the proper avenue.
 
WHY TWICE?
     For some reaons, receiving this 'new name' from this
mal'ach did not appear to be sufficient; for God Himself found
it necessary to later confirm that name - Yisrael, together
with his bechira, at Bet El (the very site where he was first
promised the bechira).  Thus, it appears as though the
blessings that Yaakov received throughout that entire episode
of his trickery must now be bestowed upon him properly (and
formally).
  First, God names Yaakov - 'Yisrael', symbolizing the traits
of worldly leadership (see 35:9- 10).  Afterwards, God
confirms the blessing that Yitzchak had given him (see 25:11-
12 / compare with 28:1-4).
 
     Note the obvious parallel between these two blessings:
     
 FROM YITZCHAK (before departing) /   FROM GOD (upon arriving)
              (28:3-4)                           (35:11-12)
 =================   ===============
 
May "kel Shakai" bless you,        I am 'kel Shakai':
make you fertile and multiply,     Be fertile and multiply,
to become an assembly of peoples   An assembly of nations
May He grant you the -             shall descend from you...
     blessing of Avraham           The Land  I gave Avraham...
to you and your offspring         .to you and to your offspring
that you may possess the Land      to come, I assign the Land.
 
     This comparison clearly shows that God's blessing to
Yaakov at Bet El constitutes a confirmation of Yitzchak's
blessing to him after the incident of the stolen brachot.
Hence, we may conclude that the name of Yisrael marks the
conclusion of the bechira process, as includes the necessary
character that Am Yisrael will require to later become God's
special nation.
 
THE FUTURE
     Although Yaakov's worldly traits may lie dormant for
several generations, it must be inherent to his character
before his bechira receives final Divine confirmation.
[Later, Yaakov will bless his two most able sons, Yehuda and
Yosef, with the leadership in this realm (see 49:8-26).]
     Throughout the rest of Chumash, the name Yaakov
interchanges with Yisrael.  This suggests that each name
reflects a different aspect of his character.  There are times
when 'Am Yisrael' must act as Yaakov, the ish tam, and there
are times when the more active and nationalistic
characteristics of Yisrael must be employed.  Ultimately, as
the prophet Ovadia proclaims, the day will come when:
  "Liberators shall march up on Har Zion to wreak judgement on
  Har Eisav; and the kingdom shall be that of God" (1:21).
 
     Based on this understanding of the significance of the
special name of Yisrael, one could suggest a reason for the
necessity of the 'bechira' process to continue one generation
past Yitzchak.  [Or re-phrased, why was it necessary for Eisav
to be rejected, given the importance of his worldly traits?]
     Our original assumption, that both the traits of an ish
sadeh and an ish tam are necessary in order to establish a
nation, remains correct.  Nevertheless, it is important that
they are not perceived as equally important.  As we explained
in our shiur on Parshat Toldot, the fundamental character of
Am Yisrael must be that of an ish tam (Yaakov).  Only once
that characteristic becomes rooted, the traits of an ish sadeh
can be added.  Had Eisav been included in Am Yisrael, our
perception of the relative importance of an ish sadeh may have
become distorted.  A disproportionate emphasis on
'nationalism' and strength - despite their importance - would
have tainted mankind's perception of God's special nation.
 
     In the formative stage of our national development, our
outward appearance as 'Yisrael' must stem from our inner
character as 'Yaakov'.  We must first speak with the 'voice of
Yaakov' (see Rashi 27:22), only then may we don the 'hands of
Eisav'.
 
                                   shabbat shalom
                                   menachem
 
======================
FOR FURTHER IYUN
 
A.  There is a Midrash telling us 'Yaakov avinu lo met' -
Yaakov never died.  Relate this Midrash to the fact that the
bechira process concludes with Yaakov, and that all of his
offspring have been chosen.  Relate this also to 49:33 in
comparison to 35:29 and 25:8.
 
B.  TOLDOT EISAV
     Yitzchak was chosen.  Therefore, we need to follow the
toldot of Eisav, just as we needed to follow the toldot of
Yishmael & Lot.
  Based on this assumption, explain perek 36.
  Based on the above shiur, why do you think there is an
emphasis on the kings who ruled in Edom before a king ruled
over Bnei Yisrael (see 36:31)!
 
C.  BRIT MILA & GOD'S BLESSING TO YAAKOV
     A quick analysis of God's final blessing to Yaakov at Bet
El (35:9-15) immediately shows that it is reflective of brit
mila (Breishit perek 17).  The name of Kel Shakai; 'pru u-
revu'; 'kehal goyim & melachim'; 'shem Elokim'; and the
concept of 'lihiyot lecha le-Elokim' can all be found at brit
mila.  Note that the bracha of brit mila which began in perek
17 with Kel Shakai telling Avraham 'hithalech lefanai - ve-
heyeh tamim' is being given now to Yaakov - the ish tam.
Try to explain the significance of this.
 
     Carefully compare Yitzchak's bracha to Yaakov before he
departs to Padan Aram (28:3-4) to God's blessing of Yaakov at
Bet El (35:9-13)!  Note that they are almost identical.
     Relate this to the last two shiurim.
      Note that God's name 'be-shem Havaya' does not appear
unto Yaakov from the time that he arrives in Eretz Canaan!
Note also God's promise to Yaakov at Bet El, before he left to
Padan Aram, (28:13-15) which was given be-shem Havaya.  Are
any aspects of that bracha repeated in Bet El when Yaakov
returned?  If so, which?
      Note the single use by Yaakov of shem Havaya in his
prayer prior to his confrontation with Eisav (32:9-12).  What
promise does he remind God of at that time?  Where is the
source of that promise.
     Relate to the relationship (be-shem Havaya) between brit
bein ha-btarim, the bracha at the akeida, and this tefilla.
Note - 'kochvei ha-shamayim' and 'asher lo yisafer me-rov'.
     How does this relate to the nationalistic aspect of these
revelations, i.e. the concept of 'yerushat ha-aretz'.
     Could one consider from a nationalistic perspective that
even though Yaakov returned from Galut Aram, his stay in Eretz
Canaan was only a short stopover on his way down to Galut
Mitzrayim?
Relate this to 'arami oved avi, va-yered mitzrayim...'
(Devarim 36:3-10).  Compare the language there to brit bein ha-
btarim!
Why do Chazal interpret this pasuk as referring to Yaakov?
Could the fact that Yaakov understood that the time for the
fulfillment of brit bein ha-btarim had not yet come, explain
his timid behavior when he confronts Eisav?

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