Homecoming Delayed

After the tragedy with Dina and Shechem, Yaakov receives a prophecy. 

"Rise up and go to Beis El, dwell there and make there an altar to the God that appeared to you when you fled from before your brother Eisav" (Bereishis 35:1).  

This directive has a backstory. After stealing the Berachos from Eisav, Yaakov fled to Charan. Enroute, Hashem came to him in a dream and promised to be with him, protect him, and return him to the Land of Israel. When Yaakov awoke, he set up a stone as a monument and took an oath. 

"If Hashem will be with me and protect me on this road that I am traveling on, [if He] gives me bread to eat and clothes to wear and I return in peace to my my father's home... This stone which I have placed as a monument shall be a house of [service for] Hashem" (28:15, 20-22). 

Yaakov promised to build a house for Hashem, and now, over twenty years later, Hashem is telling Yaakov to fulfill his promise. More than a mere reminder, this prophecy is actually a devastating rebuke, for the promise is past-due. 

"Because you delayed in fulfilling your promise, you were punished and this [raping by Shechem] happened to your daughter [Dina]" (Rashi to 35:1). 

Ignoring a promise to God is obviously a serious sin, but why this horrific punishment? It does not seem to fit the crime. Hashem always responds measure for measure, so we must first understand the nature of the sin. Why did Yaakov delay? 

While the forefathers of the Chosen Nation were righteous beyond comprehension, they were not infallible and the Torah points out their mistakes. Invariably, however, their "sins" are subtle. Here we are confronted with what appears to be a failure of trustworthiness, from none other than Yaakov Avinu, the Man of Truth!

Why did Yaakov delay the fulfillment of his promise? And why was the family punished specifically with the tragedy of Dina? The Midrashim and commentaries are uncharacteristically silent on these basic questions.

II

When I presented these questions to my father, Rabbi Noam Gordon of Yerushalayim, he offered the following explanation. In his oath, Yaakov pledged that if Hashem brings him back home to his father's house in peace, he would build a בית אלקים - a "House of God." What exactly does it mean to build a terrestrial home for the infinite creator? Yeshayahu HaNavi described it thus: "My House is a house of prayer for all nations" (Yeshayah 56:7). God's House is a place where every human being feels comfortable to come and speak to Him. 

The builder of such a house would obviously need to be a universally respected leader, a person capable of uniting all of humanity. Yaakov understood this; he knew that before he could build a House of God, he must first build a following. This is why Yaakov settled in Shechem and bought a field. His intention was to forge relationships, engage in outreach, and inspire the Canaanites with monotheism, continuing the work begun two generations earlier by his grandfather Avraham. Avraham functioned as a "chariot" - delivering the Shechinah into the consciousness of humanity - and he was successful because he was recognized as a "Prince of God" (Bereishis 23:6). Yaakov set out to build the very same reputation. Only after establishing himself as Avraham's successor would Yaakov be able to build a House of God for all nations.

Best intentions aside, Hashem expected Yaakov to fulfill his promise as soon as he was able. Even if his following consisted of no more than the members of his own household, Yaakov should have headed straight to Bais El to build the Bais Elokim. It was wrong to delay, but at least now we can understand Yaakov's thinking.

My father's explanation of Yaakov's sin enables us to understand what happens next. The kidnapping and violation of Dina is just the beginning of the story. In response, Shimon and Levi take revenge and annihilate the entire town of Shechem. Yaakov then fears for the safety of the family, expecting a counterattack from the other Cannanite villagers in the area (34:30).

In short, Yaakov's move to Shechem backfired. Instead of gaining a following, he is now persona non grata, an enemy of the people - and it is at this very moment that Hashem tells him to go build the promised Bais Elokim. Hashem set this all up, orchestrating events in order to make a critical point about His priorities. 

As the Man of Emes, Yaakov naturally yearns for perfection. He wants to build the ultimate House of God for all nations, yet that holy yearning is fraught with danger, as it leads to delays. The service of Hashem needs to be beautiful and the Avos are held to the highest standards, but perfection not attainable, nor is it desirable. "The Torah was not given to angels." A packed sanctuary honors the King - ברוב עם הדרת מלך - but it is more important for Yaakov to expedite his promise, even if the result is a humble house of God serviced only by his twelve sons. 

When it comes to Mitzvos, enhancements must never compromise timeliness (see Nefesh HaChaim 1:22, perakim 8).

III

There are additional mysteries here. By the time Yaakov returns to Israel from Charan, over two decades have passed since his departure. Yaakov's parents, Yitzchok and Rivkah, have never met his wives or his children. We would expect Yaakov to head straight home and reunite with his parents, but no. Inexplicably, he settles down in the town of Shechem. Yaakov is only about seventy miles away from his parent's home in Chevron, but he lets at least a year and half go by before he gives them a visit (cf. Rashi to 33:17).

In the original oath, Yaakov expressed his yearning for home. "If... I return in peace to my father's home... then this stone which I have placed as monument will be a house for Hashem." The feelings did not fade with time. Even his father-in-law Lavan knew why Yaakov was in a rush to get back to Israel. "You left because you missed your father's home" (31:30). 

If Yaakov missed his parents so much, why didn't he go see them? 

The tragedy of Yaakov's delay is compounded by the death of his mother. Rivka never gets to see her grandchildren, as she passes away just shortly before Yaakov arrives (cf. Rashi to 35:8). With his mother gone and his twin brother estranged, the blind and widowed Yitzchok is the sole remaining family member to welcome Yaakov when he finally comes home (35:27). 

Another question. As soon as Yaakov settles in Shechem, he builds an altar. "He established an altar there and called it Kel Elokei Yisroel" (33:20). Rashi explains. "Not that the altar itself was called Elokei Yisroel (God of Israel), but rather in recognition of the fact that Hashem was with him and saved him, he named the altar after the miracle."

Safe and sound back in Israel, Yaakov is blessed with wives, children and wealth. The saga with Eisav is over and the time has come for him to express his appreciation with an altar. But instead of building an altar in Beis El as promised, Yaakov builds one in Shechem?! How do we explain this? 

IV

The key to resolving these mysteries lies in a linguistic distinction. Yaakov's original promise to build an altar was conditional, first and foremost, on divine protection. אם יהיה אלקים עמדי ושמרני בדרך הזה - "If Hashem will be with me and protect me..." A careful reading of Rashi reveals that Yaakov's altar in Shechem was not in thanks for protection, but for something else: על שם שהיה הקב"ה עמו והצילו - "because Hashem was with him and saved him." Salvation is what Yaakov prayed for (32:12) and salvation is what he received, but it is not the same as protection. A person who is protected does not need saving. 

Hashem saved Yaakov from both Lavan and Eisav, and in appreciation, Yaakov builds an altar in Shechem. However, regarding his promise to build an altar in Beis El, Yaakov was unsure how to proceed. That altar was designated for divine protection, and frankly, Yaakov did not feel protected. 

Yaakov arrived in Charan empty handed and Lavan took advantage of him, tricking him into marrying Leah, working him for fourteen years, and repeatedly cheating him in business. Subsequently, Yaakov was pursued by Lavan, ambushed by Eisav, and attacked and wounded by an angel. Hashem saved his life, and Yaakov acknowledges that Hashem was "with him" (31:42), but could it be said that Hashem protected him? 

Although long ago Hashem had promised to protect Yaakov, ושמרתיך בכל אשר תלך, sins can cause Hashem's promises to evaporate, שמא יגרום החטא. A humble Tzaddik, Yaakov was unsure of his spiritual standing and, in light of all that had transpired, he feared he no longer deserved nor received divine protection. Yaakov's uncertainty explains how he could be afraid of being killed by Eisav (Rashi to 32:11) and at the same time attempt to call in Hashem's old promise of protection (Rashi to 32:10). Yaakov did not know where he stood.

This uncertainty also explains why Yaakov did not return home to see his parents. If Hashem had been protecting him, then returning home in peace would complete the last remaining condition he had set on his promise, triggering an obligation to build a מזבח in בית אל. On the other hand, if Yaakov had lost divine protection, then he cannot build a מזבח in בית אל, for one cannot thank Hashem for something Hashem did not do (especially if it was something Hashem had wanted to do, but couldn't due to sins). Yaakov therefore stays away from home, so as not to enter into a Halachic conundrum.

Failure to build the promised altar was a grave error and Yaakov is punished with the rape of Dina. This punishment provided Yaakov with an answer of painful clarity. To paraphrase Hashem's response: "You avoided build the altar because you question if I have been protecting you? Yes, you have had a difficult life, but watch what happens to your family when I remove my protection for just one moment!"

הקב"ה מדקדק עם סביביו כחוט השערה

Hashem deals most stringently with those who are closest to Him.

On the Trail of Blessings: Home Sweet Home?

[This is the 6 1/2 installment of the series. Begin the Trail with part-one here.]

Getting home is an ordeal. Yaakov must first extract himself from his possessive father-in-law Lavan, then he has to face-off with Eisav, and finally Dinah is abducted. But even given these tragic delays, it still takes Yaakov an inordinately long time to get home.

On his departure from Israel, Yaakov prayed that he should be able to return to his father’s house (28:21), but now he doesn’t seem to be in any rush. He settles down in a place called Sukkos for a year and half (33:17) and then buys a field near Shechem (33:18). By the time he finally gets home, Yaakov is too late. Shortly before his arrival, his mother passes away (Rashi to 35:8). Yaakov missed the funeral (Ramban ad loc.).

Yaakov is faulted for taking his time and failing to honor his parents (Rashi to 28:9). Moreover, years back when he first left Israel, Yaakov made a promise that if and when he returns to his father’s home he would build a “House of God,” a center for divine service in Beis El (28:22). Although Yaakov is not technically obligated to fulfill this promise as long as he does not return home, nonetheless, Hashem is displeased with the delay (Rashi to 35:1). Hashem commands Yaakov to go to Beis El and build an altar (35:1) – even though he hasn’t gone home yet.

What is taking so long? Why doesn’t Yaakov just go straight home? Doesn't he want to see his parents and give them nachas? As usual, the key to unraveling the mystery is a careful rereading of the story.

Yaakov’s earliest opportunity to see his parents is after he gets past Eisav. Instead of going home, he moves to Sukkos. Why? The answer can be found at the beginning of his next move. “Yaakov arrives intact at the city of Shechem” (33:18). “Intact in body; his limp had healed” (Rashi ad loc.). In his nightlong battle with the angel, Yaakov was wounded in the leg (32:26,32). What was he doing in Sukkos? He was recovering!

What kind of homecoming would it be if Yaakov limped into his parent’s house? They would demand to know what happened and honest Yaakov couldn’t lie. He would have to tell of his night-long battle with the angel of Eisav. Cognizant of the principle of Maaseh Avos Siman L’Bonim, Rivka and Yitzchok would immediately understand the tragic implications for the Jewish people (cf. Ramban to 32:26). Not wanting to distress his elderly parents, Yaakov decided to delay his return until after his recovery. [This also explains why Yaakov didn't build an altar until after his arrival in Shechem. A wounded man is Halachically prohibited from bringing offerings (Meshech Chochma to 33:18).]

Yet even after his leg heals, Yaakov still does not go home. From Sukkos he moves to the outskirts of Shechem and buys a field. “He purchased a portion of the field where he pitched his tent from the sons of Chamor, the father of Shechem, for one hundred kesita” (33:19). His parents are waiting to see the grandchildren they have never met and Yaakov is investing in real estate?! What is he thinking?

To answer this question, we must first raise another.

Yitzchok’s blessing promised the “fat of the earth.” More specifically, it mentions “abundant grain and wine” (27:28). As we learned in an earlier post, these blessings are not limited to the Land of Israel; they come with the responsibility to farm the fields of the world and share the God-given produce with all the families of the earth. But yet, Yaakov does not go into farming; he earns his livelihood from cattle-ranching. 

"In the days of the wheat harvest, Reuven went out and found jasmine in the field..." (30:14). This comes in praise of the shevatim. It was the harvest season and he didn't reach out to steal wheat or barley, just some ownerless thing that no one cares about. (Rashi ad loc.)

Clearly then, the family has no fields and no grain. Why not? Why doesn't Yaakov take advantage of his father's blessing?

Another question. Since when is it a praise of a man to say he is not a thief?! Why would anyone suspect Reuven of stealing wheat? The answer is that as Yaakov's firstborn, Reuven has to grapple with the demons of privilege who taunt him with a claim on the grain of the diaspora (compare with the shepherds of Lot; cf. Rashi to 13:7). Reuven ignores these voices and takes the jasmine instead, but it begs the question. Why doesn't the family have fields of their own?

When Yaakov first reaches out to Eisav, he sends him this message: 

“I was living with Lavan and was delayed until now. I have oxen, donkeys, sheep and slaves…” (32:5-6). Father said to me [that I would be blessed] "from the dew of heaven and from the fat of the earth" (27:28). These are neither from heaven nor from earth. (Rashi ad loc.)

Spurning manifest destiny, Yaakov avoids agriculture. To return to Israel with materialized blessings in hand would be to rub salt into Eisav’s wound. Yaakov sticks to cattle ranching so he can claim that the blessings have failed and thus defuse his brother's jealousy.

The trick works. The brothers part amicably and Eisav journeys on to the land of Seir (33:16). Yaakov goes to Sukkos to convalesce from his wound, but as soon as he is healed, he buys a field. Why a field? It’s time to start planting!

As long as he had to contend with Eisav’s jealousy, Yaakov could not plant. As long as he was injured, Yaakov could not plant. But now, for the first time, Yaakov can finally activate the blessings. This is why Yaakov didn't go home. After all these years, Yitzchok’s first question is predictable. “How's the farming? Hashem blessed me with one hundred times more produce than expected (cf. 26:12). How did it go for you?” If Yaakov answers in the negative, Yitzchok will demand an explanation. Yaakov will have to admit that he never planted a thing because he feared Eisav’s wrath - but this is not something Yaakov can ever say to his father. Sensitive to his warm relationship with Eisav, the family has always protected Yitzchok from discovering the full extent of his son's evil nature. (Case in point: Instead of saying the truth that Eisav is out to kill and Yaakov must flee, Rivka tells Yitzchok that Yaakov should leave Israel and go to Charan to find a wife.) And so, unable to return home without wheat, Yaakov buys a field and gets to work.

When Yaakov first left Israel, he stopped to pray at Mount Moriah. There he asked to be able to return to his father’s house b’Shalom – "in peace" (28:21). Yaakov is not satisfied with merely getting back to his parent's house. Growing up with the stress and tension generated by his brother Eisav and his parent’s disparate ways of dealing with it, Yaakov yearns for his father’s love and the comfort and security of a peaceful home. “Yaakov wanted to live in serenity” (Rashi to 37:2). Yaakov strives mightily to tie up all the loose ends and return to a perfect world where Eisav is absent, blessings are fulfilled and no questions are asked. Alas, it is not to be. Peace eluded Yaakov in the home of his childhood and peace eludes him in his own home. After the death of his mother and his beloved Rachel, the raping of Dinah and the disappearance of Josef, Yaakov’s world is shattered beyond repair. For Yaakov, home sweet home will forever remain a fantasy.

[Continue the Trail with part-seven here.] 

On the Trail of Blessings: Yaakov Abroad

[This is part 5 1/2 of the series. Begin the Trail here.]

To sum up what we have learned thus far: Eisav's life-mission, as Yitzchok understood it, was to be מקדש שם שמים outside the the Land of Israel by subjugating all natural forces before the One God. These forces are manifest in God's intermediaries, the angels. Eisav failed miserably, worshiping the very forces that he was supposed to dominate, and Yaakov is forced to commandeer his brother's mission. It follows that Yaakov must now confront angels, and that, indeed, is exactly what happens.

The development of Yaakov's relationship with angels makes for a fascinating study. Soon after Yaakov heads out for Charan, ויפגע במקום - Yaakov encounters the gate to heaven, a place of angels. Here Yaakov sees angels for the first time. The angels are ascending and descending a ladder connecting heaven to earth, attending to their business - and ignoring him (28:11-12). Still in Israel, Yaakov deals only with Hashem Himself. But that is soon to change.

Now a successful rancher, Yaakov is engaged in ongoing financial conflicts with his father-in-law Lavan. One night in a dream, Yaakov has a vision of angels taking sheep from Lavan and carrying them over to Yaakov's corral! (31:10; Rashi ad loc.) The angels are working for him! A clear sign that Yaakov is succeeding in getting the natural world under his control. Indeed, earlier in the story we find Yaakov  manipulating the laws of nature through the use of practical Kabbalah, genetically engineering the offspring of his flock (30:37-39; Rashi to 38). Avraham and Yitzchok never engaged in this kind of mystical practice, nor did Yaakov once he returned to Israel. But becoming an איש שדה, gaining mastery over nature, is central to Yaakov's mission abroad.

His third meeting with angels at the end of the Parsha is described this way: ויפגעו בו מלאכי אלהים - "God's angels encountered him" (32:2). In contrast to the beginning of the Parsha where ויפגע במקום, he encountered them, now, on his return to Israel, ויפגעו בו, they encounter him! Yaakov has gained supremacy over nature and the angels, and now he is the point of reference. His prowess knows no limits. וישלח יעקב מלאכים, "Yaakov sent angels..." (32:4). Incredibly, angels are subservient to Yaakov and do his bidding. More, ויאבק איש עמו, he wrestles an angel - and wins! (32:25-26). But the climax is yet to come.

When Eisav and Yaakov finally meet, Eisav asks, מי לך כל המחנה הזה אשר פגשתי, "What is your relationship with this whole encampment that I encountered?" (33:8). Rashi quotes the Midrash:

[Eisav] met up with groups of angels that pushed him and his men. [The angels] asked them, "Who are you with?" "We are Eisav's men," they responded. "Attack!" yelled the angels. The men said, "Leave us alone. He is the son of Yitzchok!" They paid no attention. "He is the grandson of Avraham!" They payed no attention. "He is the brother of Yaakov!" "If so," said the angels, "then you are one of us." 

Yaakov reached a level of dominance over nature that Avraham and Yitzchok never achieved, for this is a mission Yaakov inherited from Eisav, a mission for the Diaspora. When the Jew lives in a world ruled by nature and is forced to be an איש שדה, then his physical and spiritual survival depend on remaining on top of his game - physically and spiritually. He cannot become subservient or worshipful of the forces - natural or market - that define his world; on the contrary, his mission is to be מקדש שם שמים by demonstrating that he will not bow nor surrender before anything other than the One God. This is the definition of success: איזהו עשיר השמח בחלקו. It is a mindset: nature is God's agent and it serves the Tzaddik, not the other way around. The Beracha that Yaakov stole and the mission that came with it are thus one and the same. And, unlike his brother Eisav, Yaakov aces it.

איתא בכתובות דף סו ע"ב, "בכה רבן יוחנן בן זכאי ואמר אשריכם ישראל, בזמן שעושין רצונו של מקום אין כל אומה ולשון שולטת בהם..." וכתב המהרש"א באמ"ד, "כי כל אומה יש לה שר ומזל בשמים משא"כ ישראל שאין להם שום מזל אבל הם חלק ה' עמו כי יעקב חבל נחלתו (יעקב דייקא - י.ג.) וע"כ כשעושין רצונו הם למעלה מכל האומות ושריהם, כמ"ש "הבט נא השמימה" שדרשו שהוציא את אברהם החוצה למעלה מכל צבא השמים דאין הבטה אלא ממעלה למטה..." ע"כ. ויש להוסיף שהקב"ה אמר שם לאברהם "כא יהיה זרעך" ונראה דכוונתו ית' ליעקב, דביעקב אנו רואים קיום הבטחה זו שהוא למעלה מכל צבא השמים, כנ"ל. ואולי י"ל דהיינו מש"כ בחלום הסולם, "והנה ה' נצב עליו", ה' דוקא, אמנם הסולם ומלאכי אלוהים אינם עליו, שהוציאו למעלה מכל צבא השמים  

[Continue the Trail here.]

Thanksgiving and the Heresy of Entitlement III

[You can read this post on its own, or for the full effect begin the series here.]

Yaakov is praying for his life. "Please save me from the hand of my brother, from the hand of Eisav!" But first he says this: קטנתי מכל החסדים - "I have been diminished by all of the kindnesses... for I crossed this Jordon River with my staff and now I have become two camps!" (32:11). Why is Yaakov saying this here? What does Yaakov's success have to do with Eisav's immanent attack?

Rashi explains as follows: Yaakov was afraid that God's many blessings, blessings which transformed him from a destitute refugee into a successful rancher with a large family, had used up - "diminished" -  his chips, and he now lacked sufficient merit to protect him from Eisav.

There is an obvious problem with this reading. If Hashem's blessings were indeed reward for Yaakov's mitzvos, then why does Yaakov call them kindnesses?! A kindness, by definition, is unearned and would  use up no chips at all.

There can be only one answer to this question. In his humility, Yaakov never assumed Hashem had given him free gifts; all that he received must have come as reward for his mitzvos. (Itself a most humble thought, for tzaddikim receive no reward for their mitzvos in this world. Cf. Kiddushin 39b; Rashi ad loc.) Nonetheless, Yaakov viewed reward itself to be a divine kindness! 

God owes us nothing at all. Ever. Even when He is rewarding us for our good deeds, it's still just a חסד.

ונראה להוסיף דאמירת "קטנתי מכל החסדים" קודם לתפילת "הצלני נא..." היתה בזה קיום של סמיכת גאולה לתפילה. יעיין תר"י ברכות דף ב ע"ב בדפי הרי"ף. ודו"ק  

On the Trail of Blessings: אל שדי Returns!

[This is the sixth instalment of the series. Begin the Trail with part-one here.]

Thus far, we have seen how Hashem blessed Avraham with both material and spiritual riches, we have seen Yitzchok's attempt to divide up these two berachos between Yaakov and Eisav, and we have seen Yaakov's repudiation of the blessing of materialism that his mother forced him to steal. We continue pursuing the trail now, but first we must go back and take another look at the language of the original Berachos.

As we pointed out in the first post of this series, the Beracha that Yitzchok saved for Yaakov (28:3-4) is the very same Beracha that Hashem gave Avraham at the end of Parshas Lech Lecha (17:1-8), albeit in abbreviate form. Yitzchok retains all the key words and themes of the original Beracha, with one exception - he makes no mention of the ברית that Hashem promised Avraham, the eternal relationship, the "והייתי לכם לאלהים". It would seem that it is not within Yitzchok's power to grant that part of the Beracha to Yaakov. A ברית is a covenant between two parties and as such it obviously cannot be created by an outsider. Ultimately, the question of Yaakov's relationship with Hashem and his destiny as an אב can only be determined by Hashem Himself. Although Avraham gave the beracha of כל to Yitzchok (25:5), after Avraham passes away Hashem has to come and bless Yitzchok directly (25:11). So it must be with Yaakov as well.

This explains the oath that Yaakov took at Beis El. Yaakov has just stolen טל השמים from Eisav and received ברכת אברהם from Yitzchok, but yet he says the following:

וידר יעקב נדר לאמר אם יהיה אלהים עמדי ושמרני בדרך הזה אשר אנכי הולך ונתן לי לחם לאכל ובגד ללבש ושבתי בשלום אל בית אבי והיה יהוה לי לאלהים, והאבן הזאת אשר שמתי מצבה יהיה בית אלהים וכל אשר תתן לי עשר אעשרנו לך

Yaakov asks not for the fulfillment of any of the blessings that he has received, rather he focuses on the one beracha that he lacks, the piece his father left out: והיה ה' לי לאלהים.

There is another significant difference between what Hashem says to Avraham at the end of Lech Lecha and what Yitzchok says to Yaakov at the end of Toldos. While Hashem blesses Avraham directly, אני אל שדי... ואתנה בריתי, Yitzchok merely expresses his hope that אל שדי will bless Yaakov with ברכת אברהם. Yitzchok can do no more than pray ואל שדי יברך אתך for the very same reason that he can make no statements about a ברית. It's in God's hands.

Years later, Yaakov returns to Israel and fulfills his end of the deal, building a בית אלהים at Beis El. He then receives this prophecy:

ויאמר לו אלהים שמך יעקב לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך ויקרא את שמו ישראל ויאמר לו אלהים אני אל שדי פרה ורבה גוי וקהל גוים יהיה ממך ומלכים מחלציך יצאו ואת הארץ אשר נתתי לאברהם וליצחק לך אתננה ולזרעך אחריך אתן את הארץ

Here "Yitzchok's blessing" is fulfilled! Hashem Himself, coming as אל שדי, grants ברכת אברהם to Yaakov - using the same key words from parshas Lech Lecha and Toldos! This Beracha is transformative, and so, like his grandfather Avraham before him, Yaakov's name is changed as he receives his destiny.

That Yaakov merits ברכת אברהם comes as no surprise; what is facinating is what is missing. Hashem makes no mention of the berachos that Yaakov stole from Eisav! No טל השמים, no שמני הארץ. Hashem never does bless Yaakov with any of the material blessings that were granted to Avraham at the beginning of Lech Lecha (unless you count 46:3). Like Yaakov himself, Hashem seems focused on the original vision of Yaakov, the איש תם יושב אהלים, a man dedicated exclusively to divine service. The fact that Yaakov has usurped Eisav's role is being ignored, and, on some level, maybe even denied.

Continue the trail here.

On the Trail of Blessings: Mother Knows Best?

[This is the fifth installment in the series. Begin the Trail here.]

When Rivkah hears that her husband intends to give the berachos to Eisav, she orders Yaakov to deceive his father Yitzchok and pull off the greatest heist in history, or better said, a heist of history itself. In retrospect it is easy for us to see that this bold act was a fulfillment of Hashem's will; the very mission of the Chosen Nation hangs on it. Nonetheless, we may ask how Rivkah knew that this was the right thing to do.

When Rivka was suffering through her painful pregnancy, ותלך לדרש את השם, "she went to inquire of Hashem." The response informed her that שני גיים בבטנך, "there are two nations in your womb." The Torah uses an unusual spelling for the word "nations" in this verse, a spelling which indicates "pride." Rashi offers an Midrashic explanation:

This refers to Antoninus and Rebbe [Yehuda HaNasi], whose tables never lacked for radish or lettuce, neither in the summer nor during the rainy season. (Avoda Zara 11)

Rivka is told a prophecy. Within her womb she carries the fathers of two proud nations, nations that will be blessed with leaders of great power and wealth.

As the boys grow up, Rivka sees that the two boys have very different natures. "Eisav was a man who knew how to hunt, a man of the field, and Yaakov was a man of sincerity who sat [studying] in tents" (25:27). Rivka understands that prophecy is not merely for inquiring minds. Prophecy is a mandate and the recipient must act to see it through. It is easy to see that Eisav was gifted with the genes of a leader, he has the skills and talents for power and wealth. Yaakov, on the other hand, lacks these talents and he will need his father's blessings to make his destiny a reality.

The prophecy Rivka received before her sons were born is what gave her the license to direct the blessings of wealth and power to Yaakov. 

This explanation also resolves a different problem. As Rashi tells us repeatedly, he is focused exclusively on פשט, the straightforward meaning of the text. To paraphrase Rashi's own words, if you are interested in reading Midrash, you can find it on the shelf (cf. Rashi to Bereishis 3:8). Why then does Rashi quote this Midrash about Antoninus and Rebbe? The answer is that this interpretation of the prophecy is the only way to explain Rivka's subsequent behavior!  

II

Yaakov does as he is told, but he's clearly not happy about it. Beyond the obvious ethical problems that this scheme raises for the man of truth, there is another issue here of no less import. For, as we have seen, Eisav's mission is bound up with his blessing. It follows that to steal the blessing of the man of the field is to take on the responsibilities of the man of the field - responsibilities that Yaakov, the יושב אהלים, would understandably prefer to avoid. We present here several pieces of evidence:

·  Told of Rivkah's plan that he dress up as Eisav, Yaakov is nervous:

אולי ימשני אבי והייתי בעיניו כמתעתע, "Maybe father will feel me and he'll think I'm an impostor!" 

Yaakov's use of אולי for "maybe" is significant. According to the Vilna Gaon, אולי is used when the speaker hopes that the issue in doubt will come true [if you hope it won't, פן is used](Gaon on Bereishis 24:39, see Kol Eliyahu for examples). Based on this Gaon, Rabbi Yitzchok Dov Bamberger (Wurzburger Rov, 1807-1878) explains that despite his mother's orders, Yaakov secretly hoped the ruse would be foiled by his father (cited in Peninim MiShulchan HaGra).

·  Direct evidence of Yaakov's reluctance can be seen here:

ותקח רבקה את בגדי עשו בנה הגדל החמדת... ותלבש את יעקב בנה הקטן

"And Rivka took Eisav's clothes... and dressed Yaakov...

Rivkah has to dress Yaakov herself to get him to participate! Indeed, the Midrash tells us that Yaakov cried as his fulfilled his mother's orders (B.R. 65:15). 

·  At the beginning of Parshas Vayeitzei, Yaakov takes an oath:

וידר יעקב נדר לאמר אם יהיה אלהים עמדי ושמרני בדרך הזה אשר אנכי הולך ונתן לי לחם לאכול ובגד ללבש, “If God will be with me... and give me bread to eat and clothes to wear...” 

This is the man who just received the blessing of wealth! "God shall give you the dew of heaven and the fat of the earth, much grain and wine..." And he asks for bread?! This can be nothing other than a repudiation of the blessing his mother forced him to steal. Yaakov is interested in God, not wealth.

·  As we have learned, Eisav's blessings including the blessing of Leah, who was destined to marry Yitzchok's firstborn son. Yaakov presumably knew this; nonetheless, he wanted to marry Rachel, not Leah. 

·  When Yaakov needs to make some money in order to move back to Israel, he cuts a deal with Lavan (cf. 30:31-33). According to the laws of nature, Yaakov is not going to make very much money and Lavan knows it (31:34). The fact that Yaakov struck it big was due less to his genetic engineering (30:37-41) than to divine intervention (31:9-12). Again, it appears that Yaakov is only trying to provide for his family's needs, no more. The Rashba brings further evidence to Yaakov’s preference for the tent of Torah over financial success: ובכל מאדך – למאוס כל ממונו אם יצטרך לכך לקיים עבודתו ית', כיעקב אבינו ע"ה שמאס בעושר בית אביו ובחר לו להיות יושב אהלים. ואמר כל אשר תתן לי עשר אעשרנו לך (Teshuvos HaRashba 5:55).

·  On Yaakov's return to Israel he attempts to appease Eisav's wrath by returning to him the blessing of wealth which he stole, sending Eisav jewels (Rashi 32:14), goats, sheep, cattle, camels and donkeys (see, however, Rashi to 32:5). When they finally meet, Yaakov says it explicitly:

קח נא את ברכתי, "Take my blessing!"

Admittedly, Yaakov's statements to Eisav prove little - Yaakov would obviously say anything to save his life - nor is it within Yaakov abilities to transfer the blessing back to his brother - nonetheless, I believe it is unlikely that Yaakov would attempt this tactic if he wasn't sincere.

We must note that Yaakov forces the angel of Eisav to recognize his right to the berachos (Rashi to 32:27) and demands that he do so immediately (Rashi to 32:29). In the end, Eisav himself explicitly cedes the berachos to his brother! (Rashi 33:9) 

[Continue the Trail here.]

From Eisav with Love

We know that the lives of the forefathers are not merely a story of the past; they are also the blueprint of our future. The account of the conflict between Yaakov and Eisav foreshadows the history of the Jewish people and also serves as a guide for the correct approach in dealings with our enemies (Ramban). In these troubled times, it warrants an extra close reading.

In the beginning of the parsha, the tension builds. Yaakov returns to the Land of Israel and prepares to face the enemy he had fled so many years earlier: his very own brother, the unforgiving Eisav. Yaakov manages to peacefully defuse a potentially deadly confrontation with a three-prong preparedness strategy: prayer, appeasement and defensive war. Of all three, it is the prayer that is the most fascinating.

In his prayer, Yaakov pleads with G-d, “Please rescue me from the hand of my brother, from the hand of Eisav” (Bereishit 32:12). Does G-d not know who Eisav is that Yaakov has to inform Him that they are brothers? Besides, what is the relevance of their familial relationship at a time like this? What is Yaakov trying to say here?

The answer is chilling. Eisav is plagued with multiple personality disorder. One Eisav we are aware of, the other is less known. There is the violent, murderous Eisav and there is also the sweet brother Eisav who puts his arm around us and wants to be our friend. One destroys the body, the other, the soul. Yaakov prays to G-d to save him from the hands of both (“Bais HaLevi,” R. Yosef Dov Soloveitchik, 1820-1892).

The night before Yaakov is to face his bother, Yaakov does battle with the monster Samael. Spiritual counterpart of Eisav, the angel Samael is the incarnation of evil itself (32:25; cf. Malachei Elyon, Samael). This nightlong struggle symbolizes the struggle with evil the Jewish people will endure through the long night of national galut (exile). Like Yaakov, we will persevere and ultimately emerge victorious. But it might speed the process along if we better understood the nature of the battle.

Yaakov’s battle is described by the Torah with the word, “vayei’aveik” (32:25). This unusual word is translated as “wrestling,” but the root of the word is far from obvious. Rashi has two interpretations of this word. Either it comes from the root “avak” which means dust; when people fight they kick up a cloud of dust. Alternatively, it has the Aramaic root “avik” which means a knot; when two people wrestle, they hold onto each other and their limbs intertwine. The Chasam Sofer (R. Moshe Sofer, 1762-1839) understands these two interpretations to be descriptive of the two types of interactions Eisav has with Yaakov. One is a violent attack which kicks up dust. The other is when Eisav hugs us.

When Yaakov finally meets up with Eisav and his four hundred men, a strange thing happens. Instead of a war, we have a family reunion. Eisav runs to up to Yaakov and gives him a hug and a kiss. (Did he forget to take his meds?) Both brothers break down and cry (33:4).

Why was Yaakov crying? He should be relieved, not moved.

I would posit that Eisav’s hug was deeply disturbing to Yaakov – he would have much preferred a fight. Yaakov knew that this hug meant that there would come a time when Eisav would hug Jews again, and some of them might return the hug. At this vision, our father Yaakov broke down and cried.

Yaakov knew what he was saying when he prayed to G-d, “Please rescue me from the hand of my brother, the hand of Eisav.” Indeed, both Eisavs were active that day. First, the aggressive Eisav approaches with an armed force of four hundred to destroy Yaakov and his family. Then, as soon as Yaakov manages to escape that danger, Eisav the “brother” appears. He extends to Yaakov a warm invitation, “Let’s get going and move on, I will travel alongside you” (33:12). Brother Eisav wants to bond. Yaakov declines the offer and avoids that danger as well.

It stands to reason that the last scene in the drama, the interaction which takes place just before the final parting of ways, would hint at what is to happen at the point at which our galut is about to wind down and enter its final throes.

Rabbi Moshe M. Eisemann

In other words, in the end Eisav will embrace the Jewish people and lovingly welcome them into his melting pot. This is certainly the situation today (at least in America). Following the guidance of Yaakov, we must respectfully decline. It is up to us to reject the assimilationist Eisav and stand up for authentic Jewish values. It is the only way to ensure the survival of Jewish identity in the final stage of the Diaspora. It is the challenge of our times.

Dina in a Box

When Yaakov finally meets Esav and introduces his family, his daughter Dina is nowhere to be found. The Midrash relates that Yaakov had hidden her in a box. Fearful that Esav might want her hand in marriage, Yaakov put her in a suitcase so Esav would not see her at all. The Midrash goes on to say that this was a mistake. Had Esav married Dina, she would have transformed him into a righteous man. For the sin of withholding this opportunity from his brother, Yaakov was punished with the rape of Dina.

This extraordinary Midrash needs a lot of explanation, and it is not my intent here to attempt to explain it all. I would just like to suggest one idea.

Did Yaakov's lack of faith in his daughter weaken her sense of self? The fact is that Dina could have fixed Esav, but Yaakov didn't believe it. What is the impact on a child when a parent isn't aware of their strengths and as a result relates to them inappropriately? Is such a child possibly more susceptible to rape?

Am I out of line here?