Literary Devices – Bereshit 33/0

Literary Devices – Bereshit 33

This topic has not yet undergone editorial review

Key Words

אדון ועבד (master and servant)

• Subservient language – Tanakh Lab demonstrates that the words “אדון” and "עבד" appear frequently in the narrative of Yaakov’s reunion with Esav in Bereshit 32-33.¹ This language underscores Yaakov’s mistrust of Esav and his need to be strategically deferential when relating to him. On the backdrop of the prophetic promise of Esav’s eventual subservience to Yaakov (Bereshit 25:23) and Yaakov's taking Yitzchak’s blessing "Be master over your brothers" (Bereshit 27:29), such subservience is very ironic.²
• Articles – See רב יעקב מידן, "המפגש בין יעקב לעשו", כי קרוב אליך (תל אביב, 2014): 256-258, who, pointing to several Midrashic sources as support, criticizes Yaakov's obsequious behavior as manifest in this repeated language.

"מצא חן בעיני"

Tanakh Lab demonstrates that the three-word phrase   “...מצא חן בעיני” (find favor in another’s eyes), appearing three times in this chapter, is 100 times more prevalent here than elsewhere. This phrase has the connotation of seeking to appease an authority figure and reinforces the motif of subservience discussed above.. 

פנים (face / before)

• Tanakh Lab demonstrates that the word that appears with greatest frequency in the unit of Chapters 32-33 is "פנים".‎³  The term is used in the context of "going before", "appeasing the face" and "seeing the face" which all relate to submission to authority.⁴ The word, thus, highlights the motif of Yaakov’s ironic subservience to Esav so prevalent in this unit, as discussed above.⁵
• More broadly, though, the keyword of “פנים” relates to the most prominent theme of Yaakov’s narrative: deceit and revelation. While the first part of the Yaakov narrative revolves around concealment,⁶ in these climactic chapters of his narrative, Yaakov experiences a powerful revelation of Hashem followed by a face-to-face encounter with Esav.  This symbolizes a trajectory away from cunning and concealment, toward looking things in the face.⁷ 

Wordplay

חבק / אבק

• חבק / אבק – Da'at Mikra⁸ points out that the root word for “hug” in Esav’s unexpected embrace of Yaakov in Bereshit 33:4 ("חבק") sounds similar to the root word for “struggle” ("אבק") in Yaakov’s encounter with the angel in Bereshit 32:25.⁹  These sounds play on each other to underscore the surprising resolution of Yaakov’s struggle.
• Articles – See R. Elchanan Samet, פרשת וישלח: המפגש הכפול בין יעקב לעשו, who notes that play on words teaches that it is the failure of Esav's representative  in the nocturnal violent struggle which leads Esav to embrace the following day.

מנחה / מחנה

• מנחה / מחנה – Da'at Mikra points out a play on sounds between the word “מחנה” in verse 8 and the word “מנחה” in <a href="verse 10">verse 10</a>. Esav asks about Yaakov’s camp (a word with a military connotation) and Yaakov responds by offering a gift. This reflects the strategic deference with which Yaakov approaches Esav.
• Articles – See Y. Grossman, יעקב: סיפורה של משפחה (ראשון לציון, 2019):354-357, who notes how the words play off each other in both chapters 32-33, representing Yaakov's two potential plans for dealing with the encounter with Esav - military preparations and appeasement.

Allusions

Yaakov’s request of Esav in Bereshit 33:11 of “קַח נָא אֶת בִּרְכָתִי” (“take my blessing,” referring to the gift he has offered) serves as an allusion to the blessing that Yaakov usurped from Esav and Esav’s declaration that “עַתָּה לָקַח בִּרְכָתִי” (Bereshit 27:36). Yaakov’s use of this language serves as a subtle expression of his desire to make amends for that episode.

Character Titles

Hashem

The default name for God in this chapter is Elohim. In verse 20  though, He is referred to with a unique tile: אֵל אֱלֹהֵי יִשְׂרָאֵל.‎¹⁰ The concordance¹¹ shows that this is the only time this exact phrase appears in Tanakh. 

• Rashi Bereshit 33:20About R. Shelomo Yitzchakiand RashbamBereshit 33:20About R. Shemuel b. Meir suggest that the name means ""God, [who is] the God of Israel".  Yaakov is emphasizing that Hashem is the God of Yaakov personally, having just saved him from Esav. 
• Ibn EzraBereshit First Commentary 33:20About R. Avraham ibn Ezra and ShadalBereshit 33:20About R. Shemuel David Luzzatto, understand the name “E-l” as connoting great strength, suggesting that Yaakov uses this name for Hashem in recognition of Hashem’s power in saving him. The name would mean: The God of Israel is powerful".¹²

¹ The word "אדון" appears 8 times, and the word "עבד" nine times.

² The fact that the text refers to Esav and Yaakov as brothers 7 times in this unit, and Yaakov nonetheless feels the need to pose as "servant", further highlights Yaakov's fear that Esav was perhaps not ready to view him as "brother". [Interestingly, despite his fears, Esav does in fact refer to Yaakov as "my brother" in Bereshit 33:9.  See Rashbam that throughout the story Esav had no evil intent; Yaakov's fears stemmed from his own insecurities and were unwarranted.]

³ Between the two chapters it appears 16 times; in Chapter 33 itself, six times.

⁴ See commentators on verse 21.

⁵ R. Medan (in the article cited above) notes that the language of "אכפרה פניו" and especially Yaakov's comparison of seeing Esav to "seeing the face of Hashem" are very problematic.  In his subservience, Yaakov almost turns Esav into a God!

⁶ The key drama of Yaakov’s life is his presentation of himself as Esav, followed by Lavan’s deception of him by presenting Leah as Rachel.

⁷ This is perhaps reflected by Rashi’s comment on the change of Yaakov’s name to Yisrael in this chapter: “לא יאמרו עליך עוד שהברכות בעקיבה וברמייה, כי אם בשררה ובגילוי פנים".

⁸ See Da'at Mikra Bereshit, ed. Y. Keel (Jerusalem, 2000).

⁹ The name of the river which Yaakov crosses, the Yabbok (יַבֹּק), might also be part of the word play.

¹⁰ It should be noted, however, that according to several commentators this is the name given to the altar and not Hashem. Others, though, maintain that the verse means that Yaakov cried out to Hashem at the altar, referring to Him as "אֵל אֱלֹהֵי יִשְׂרָאֵל". [Even according to the former commentators, though, the altar might be named after this appellation given to God.]

¹¹ To

¹² Contrast Bavli Megillah 18a which suggests that the phrase "וַיִּקְרָא לוֹ אֵל אֱלֹהֵי יִשְׂרָאֵל" be translated as: "The God of Israel called him (i.e. Yaakov) 'El'", perhaps meaning that Hashem called Yaakov "powerful".