[Par-reg] Parshat Vayishlach - shiur #2
Menachem Leibtag
tsc at bezeqint.net
Wed Dec 2 01:08:00 EST 2009
DEDICATED IN COMMEMORATION OF THE YARZHEIT OF
REUVEN BEN MOSHE A'H
17 KISLEV 5757
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THE TANACH STUDY CENTER [http://www.tanach.org]
In Memory of Rabbi Abraham Leibtag
Shiurim in Chumash & Navi by Menachem Leibtag
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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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