Difference between revisions of "Avraham and Yaakov/0"
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<div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | <div><b><center><span class="highlighted-notice">This topic has not yet undergone editorial review</span></center></b></div> | ||
<h2>Introduction</h2> | <h2>Introduction</h2> | ||
| − | Avraham is the founding father of the nation, while Yaakov is the patriarch | + | Avraham is the founding father of the nation, while Yaakov is the patriarch whose offspring literally constituted the "Children of Israel" ("בְּנֵי יִשְׂרָאֵל").‎<fn>For an extensive discussion of many of the parallels between the two narratives, see R"Y Grossman, "בין אברהם ויעקב בסיפורי בראשית", Megadim 27 (1997): 9-28.</fn>  It is, thus, perhaps unsurprising that the life journeys of the two share several common features.  The tables below compare some of the more prominent parallels, highlighting both the similarities and the differences between grandfather and grandson.  A number of linguistic parallels serve to reinforce the plot comparisons. |
<h2>Content Parallels and Contrasts</h2> | <h2>Content Parallels and Contrasts</h2> | ||
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<td>Avraham and Yaakov each leave their family and migrate to a different country.</td> | <td>Avraham and Yaakov each leave their family and migrate to a different country.</td> | ||
<td> | <td> | ||
| − | <p>Avraham migrates from Charan to Canaan, while Yaakov makes the opposite trek, from Canaan to Charan. While Avraham uproots upon the command of Hashem, Yaakov's departure is motivated by Esav's hatred and desire to kill him</p> | + | <p>Avraham migrates from Charan to Canaan, while Yaakov makes the opposite trek, from Canaan to Charan. While Avraham uproots upon the command of Hashem, Yaakov's departure is motivated by Esav's hatred and desire to kill him.</p> |
</td> | </td> | ||
</tr> | </tr> | ||
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<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #ff0000;">Success</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #ff0000;">Success</span></td> | ||
| − | <td>Avraham and Yaakov are each very successful in their new abodes.<fn>Avraham has so many sheep and possessions that the land cannot contain both him and Lot.  Yaakov, too, | + | <td>Avraham and Yaakov are each very successful in their new abodes.<fn>Avraham has so many sheep and possessions that the land cannot contain both him and Lot.  Yaakov, too, becomes a very successful shepherd in Lavan's house.</fn>OS</td> |
| − | <td>Avraham's success earns him respect from his neighbors,<fn>See, for example, how the Hittites refer to him: "נְשִׂיא | + | <td>Avraham's success earns him respect from his neighbors,<fn>See, for example, how the Hittites refer to him: "נְשִׂיא אֱ-לֹהִים אַתָּה בְּתוֹכֵנוּ".</fn> while Yaakov's shepherding success leads to the enmity of Lavan.</td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
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<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #0000ff;">Route taken</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #0000ff;">Route taken</span></td> | ||
| − | <td>Upon arrival in Canaan, Avraham stops first in Shekhem and then in Beit El, eventually making his way to Chevron.  When Yaakov returns to Canaan, he takes the same route.<fn>See U. Cassuto who makes this point.</fn></td> | + | <td>Upon arrival in Canaan, Avraham stops first in Shekhem and then in Beit El, eventually making his way to Chevron.  When Yaakov returns to Canaan, he takes the same route.<fn>See U. Cassuto, in his introduction to Bereshit 12, who makes this point.</fn></td> |
<td>While Avraham merely passed through Shekhem, Yaakov buys a plot of land there.</td> | <td>While Avraham merely passed through Shekhem, Yaakov buys a plot of land there.</td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #0000ff;">Altars</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #0000ff;">Altars</span></td> | ||
| − | <td>Both grandfather and grandson build altars for Hashem in Shekhem and Beit El.</td> | + | <td>Both grandfather and grandson build altars for Hashem in each of Shekhem and Beit El.</td> |
<td>---</td> | <td>---</td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #0000ff;">No room</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #0000ff;">No room</span></td> | ||
| − | <td> | + | <td>The "land could not contain" each of the pairs of Avraham – Lot and Esav – Yaakov, and they decide to part.<fn>Lot heads to Sedom and Esav moves to Edom.</fn></td> |
| − | <td>The text suggests that | + | <td>The text suggests that the separation is Avraham's initiative in one case, and Esav's in the other.</td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
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<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Barren wife</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Barren wife</span></td> | ||
| − | <td>Sarah and Rachel are | + | <td>Sarah and Rachel are each described as both beautiful and barren.</td> |
<td>---</td> | <td>---</td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Giving of maidservants</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Giving of maidservants</span></td> | ||
| − | <td>Both Sarah and Rachel/Leah give their maidservants in marriage to their husbands so they can bear children in | + | <td>Both of Sarah and Rachel / Leah give their maidservants in marriage to their husbands so that they can bear children in their stead.</td> |
<td>While Avraham ends up banishing Hagar (Sarah's servant), Bilhah and Zilpah remain married to Yaakov.</td> | <td>While Avraham ends up banishing Hagar (Sarah's servant), Bilhah and Zilpah remain married to Yaakov.</td> | ||
</tr> | </tr> | ||
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<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Children</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Children</span></td> | ||
| − | <td>In each family, one son (Yitzchak/ Yosef) is favored over the others.</td> | + | <td>In each family, one son (Yitzchak / Yosef) is favored over the others.</td> |
<td>By Avraham, this leads to the expulsion of Yishmael, whereas in Yaakov's story, all the sons are chosen in the end.</td> | <td>By Avraham, this leads to the expulsion of Yishmael, whereas in Yaakov's story, all the sons are chosen in the end.</td> | ||
</tr> | </tr> | ||
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<td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Death and Burial</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #ff00ff;">Death and Burial</span></td> | ||
<td>Both Avraham and Yaakov are buried by their children in Me'arat HaMachpelah.</td> | <td>Both Avraham and Yaakov are buried by their children in Me'arat HaMachpelah.</td> | ||
| − | <td>While Avraham is described as dying "בְּשֵׂיבָה טוֹבָה" no such description accompanies Yaakov.<fn>In fact, when Yaakov discusses his age with Paroh, he declares "מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי".</fn></td> | + | <td>While Avraham is described as dying "בְּשֵׂיבָה טוֹבָה", no such description accompanies Yaakov.<fn>In fact, when Yaakov discusses his age with Paroh, he declares "מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי".</fn></td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
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<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #339966;">Wife taken</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #339966;">Wife taken</span></td> | ||
| − | <td>Avraham fears that Paroh/ Avimelekh will take Sarah, and Yaakov fears that Lavan will "steal" his wives.</td> | + | <td>Avraham fears that Paroh / Avimelekh will take Sarah, and Yaakov fears that Lavan will "steal" his wives.</td> |
<td>Whereas Sarah is in fact taken, Rachel and Leah are not.</td> | <td>Whereas Sarah is in fact taken, Rachel and Leah are not.</td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #339966;">Hashem's warning</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #339966;">Hashem's warning</span></td> | ||
| − | <td>Hashem appears in a dream to Avimelekh/ Lavan warning them not to harm Avraham/ Yaakov.</td> | + | <td>Hashem appears in a dream to Avimelekh / Lavan warning them not to harm Avraham / Yaakov.</td> |
<td>In reaction, Avimelekh bestows gifts upon Avraham and offers him to live in his land.  Lavan, in contrast, gives nothing and sets up a border between the families.</td> | <td>In reaction, Avimelekh bestows gifts upon Avraham and offers him to live in his land.  Lavan, in contrast, gives nothing and sets up a border between the families.</td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #339966;">Covenant</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #339966;">Covenant</span></td> | ||
| − | <td>Avraham and Yaakov make a covenant with the other side.</td> | + | <td>Avraham and Yaakov each make a covenant with the other side.</td> |
<td>---</td> | <td>---</td> | ||
</tr> | </tr> | ||
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<tr> | <tr> | ||
<td style="text-align: center; vertical-align: middle;"><span style="color: #ff6600;">Role of the thigh</span></td> | <td style="text-align: center; vertical-align: middle;"><span style="color: #ff6600;">Role of the thigh</span></td> | ||
| − | <td>The name change is associated with a physical act connected to the thigh.<fn>Yaakov is given his new name twice, once by the "איש" | + | <td>The name change is associated with a physical act connected to the thigh.<fn>Yaakov is given his new name twice, once by the "איש" with whom he fights at night and later by Hashem.  It is only in the first episode that there is injury to the thigh.</fn></td> |
| − | <td>In Avraham case, this is the positive act of circumcision.  By Yaakov, in contrast, it is an injury inflicted in his struggle with the "איש".</td> | + | <td>In Avraham's case, this is the positive act of circumcision.  By Yaakov, in contrast, it is an injury inflicted in his struggle with the "איש".</td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
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<h2>Literary Allusions</h2> | <h2>Literary Allusions</h2> | ||
<multilang style="overflow: auto;"> | <multilang style="overflow: auto;"> | ||
| − | <table xml:lang="he | + | <table dir="rtl" xml:lang="he"> |
<tr> | <tr> | ||
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</tr> | </tr> | ||
<tr> | <tr> | ||
| − | <td>(יג:ו)  <span style="color: #339966;">וְלֹא נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו</span>... | + | <td>(יג:ו-ז)  <span style="color: #339966;">וְלֹא נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו</span>... <span style="color: #339966;">וְהַכְּנַעֲנִי וְהַפְּרִזִּי <span style="color: #000000;">אָז</span> יֹשֵׁב <span style="color: #000000;">בָּאָרֶץ</span></span></td> |
| − | <td>(לו:ז) <span style="color: #339966;">כִּי הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו וְלֹא יָכְלָה אֶרֶץ</span> מְגוּרֵיהֶם <span style="color: #339966;">לָשֵׂאת אֹתָם</span> מִפְּנֵי מִקְנֵיהֶם.</td> | + | <td> |
| + | <p>(לו:ז) <span style="color: #339966;">כִּי הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו וְלֹא יָכְלָה אֶרֶץ</span> מְגוּרֵיהֶם <span style="color: #339966;">לָשֵׂאת אֹתָם</span> מִפְּנֵי מִקְנֵיהֶם.</p> | ||
| + | <p>(לד:ל) עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי <span style="color: #339966;">בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי </span></p> | ||
| + | </td> | ||
</tr> | </tr> | ||
<tr> | <tr> | ||
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</tr> | </tr> | ||
<tr> | <tr> | ||
| − | <td>(יז:א) וַיֵּרָא י"י אֶל אַבְרָם וַיֹּאמֶר אֵלָיו <span style="color: #ff0000;">אֲנִי אֵל שַׁדַּי</span> ... (ה) וְ<span style="color: #ff0000;">לֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם</span> כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיך (ו) <span style="color: #ff0000;">וְהִפְרֵתִי</span> אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ <span style="color: #ff0000;">לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ</span>.... (כב) וַיְכַל | + | <td>(יז:א) וַיֵּרָא י"י אֶל אַבְרָם וַיֹּאמֶר אֵלָיו <span style="color: #ff0000;">אֲנִי אֵל שַׁדַּי</span> ... (ה) וְ<span style="color: #ff0000;">לֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם</span> כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיך (ו) <span style="color: #ff0000;">וְהִפְרֵתִי</span> אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ <span style="color: #ff0000;">לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ</span>.... (כב) וַיְכַל <span style="color: #ff0000;">לְדַבֵּר אִתּוֹ וַיַּעַל אֱ-לֹהִים מֵעַל אַבְרָהָם</span>.</td> |
| − | <td><span style="color: #00ccff;"><span style="color: #000000;">(לה:י) וַיֹּאמֶר לוֹ | + | <td><span style="color: #00ccff;"><span style="color: #000000;">(לה:י) וַיֹּאמֶר לוֹ אֱ-לֹהִים שִׁמְךָ יַעֲקֹב</span> <span style="color: #ff0000;">לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ</span> <span style="color: #000000;">וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל. (יא) וַיֹּאמֶר לוֹ אֱ-לֹהִים</span> <span style="color: #ff0000;">אֲנִי אֵל שַׁדַּי פְּרֵה</span> <span style="color: #000000;">וּרְבֵה גּוֹי וּקְהַל <span style="color: #ff0000;">גּוֹיִם</span> יִהְיֶה מִמֶּךָּ</span> <span style="color: #ff0000;">וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ</span><span style="color: #000000;">....<fn>See also the similar blessing given by Yitzchak, "וְאֵל שַׁדַּי יְבָרֵךְ אֹתְךָ וְיַפְרְךָ וְיַרְבֶּךָ וְהָיִיתָ לִקְהַל עַמִּים".</fn> (יג)</span><span style="color: #ff0000;"> וַיַּעַל מֵעָלָיו אֱ-לֹהִים</span> <span style="color: #000000;">בַּמָּקוֹם אֲשֶׁר <span style="color: #ff0000;">דִּבֶּר אִתּוֹ</span>.</span></span></td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
| − | <td>(כ:ג) <span style="color: #00ff00;">וַיָּבֹא | + | <td>(כ:ג) <span style="color: #00ff00;">וַיָּבֹא אֱ-לֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה</span> וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל</td> |
| − | <td>(לא:כד) <span style="color: #00ff00;">וַיָּבֹא | + | <td>(לא:כד) <span style="color: #00ff00;">וַיָּבֹא אֱ-לֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה</span> וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע</td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
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<tr> | <tr> | ||
| − | <td | + | <td></td> |
| − | <td | + | <td></td> |
</tr> | </tr> | ||
<tr> | <tr> | ||
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| − | <td | + | <td></td> |
</tr> | </tr> | ||
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| − | <td | + | <td></td> |
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| − | <td | + | <td></td> |
| − | <td | + | <td></td> |
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| − | <td | + | <td></td> |
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| − | <td | + | <td></td> |
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</tr> | </tr> | ||
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<li><b>Distinctive phrases</b>  </li> | <li><b>Distinctive phrases</b>  </li> | ||
<ul> | <ul> | ||
| − | <li>Many of these phrases are unique to the Avraham and Yaakov narratives.  For instance, the blessing, "<span style="color: #ff00ff;">וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה</span>", the wish "<span style="color: #ff6600;">אִבָּנֶה מִמֶּנָּה</span>" and the descriptions "<span style="color: #339966;">הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו</span>", "<span style="color: #00ff00;">וַיָּבֹא | + | <li>Many of these phrases are unique to the Avraham and Yaakov narratives.  For instance, the blessing, "<span style="color: #ff00ff;">וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה</span>", the wish "<span style="color: #ff6600;">אִבָּנֶה מִמֶּנָּה</span>" and the descriptions, "<span style="color: #339966;">הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו</span>" ,"<span style="color: #00ff00;">וַיָּבֹא אֱ-לֹהִים... בַּחֲלוֹם הַלָּיְלָה</span>", and "<span style="color: #993366;">וַיַּרְא... מֵרָחֹק</span>" appear in only these two stories. </li> |
| − | <li>Other terms which appear elsewhere in Tanakh have a distinctive formulation in these narratives.  Thus, it is only in these two stories that Hashem introduces Himself by stating "<span style="color: #ff0000;">אֲנִי | + | <li>Other terms which appear elsewhere in Tanakh have a distinctive formulation in these narratives.  Thus, it is only in these two stories that Hashem introduces Himself by stating "<span style="color: #ff0000;">אֲנִי אֵ-ל שַׁדַּי</span>" and only here that the term "<span style="color: #993366;">שלח יד</span>" appears as a negative command (<b>אַל</b> תִּשְׁלַח יָדְךָ).  In addition, in each of these cases there are several parallels clustered together, strengthening the allusion.</li> |
</ul> | </ul> | ||
| − | <li><b>Degree of similarity</b> – About half of the above parallels are almost identically worded (see examples above), while others utilize the same words but differ slightly in form, number, or order.<fn>See, for instance | + | <li><b>Degree of similarity</b> – About half of the above parallels are almost identically worded (see examples above), while others utilize the same words but differ slightly in form, number, or order.<fn>See, for instance:  "אַל תִּשְׁלַח יָדְךָ" / "וְיָד אַל תִּשְׁלְחוּ" ,"וְהִפְרֵתִי" / "פְּרֵה",  and "וַיַּעַל מֵעָלָיו אֱ-לֹהִים" / "וַיַּעַל אֱ-לֹהִים מֵעַל".</fn>  At times, too, meaning is maintained but a synonym is employed.<fn>For example: see "שִׁפְחָתִי" / "אֲמָתִי" or "מְלָכִים מִמְּךָ יֵצֵאוּ" / "מְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ".</fn> </li> |
| − | <li><b> | + | <li><b>Roles in their respective stories </b>– Some of the linguistic parallels relate to Hashem's blessings and might simply reflect His continued providence over the forefathers and passing of the mantle from one to the next.  Most of the others serve to reinforce the content parallels and highlight the similar trajectories of the lives of each patriarch.</li> |
</ul> | </ul> | ||
Latest revision as of 12:32, 24 July 2019
Avraham and Yaakov
Introduction
Avraham is the founding father of the nation, while Yaakov is the patriarch whose offspring literally constituted the "Children of Israel" ("בְּנֵי יִשְׂרָאֵל").1 It is, thus, perhaps unsurprising that the life journeys of the two share several common features. The tables below compare some of the more prominent parallels, highlighting both the similarities and the differences between grandfather and grandson. A number of linguistic parallels serve to reinforce the plot comparisons.
Content Parallels and Contrasts
| Parallels | Contrasts | |
| Leaving Home | ||
| Uprooting | Avraham and Yaakov each leave their family and migrate to a different country. | Avraham migrates from Charan to Canaan, while Yaakov makes the opposite trek, from Canaan to Charan. While Avraham uproots upon the command of Hashem, Yaakov's departure is motivated by Esav's hatred and desire to kill him. |
| Blessing | Their departures are accompanied by Hashem's initial revelation to each of them and a promise of blessings.2 | Avraham is blessed before he leaves, while Yaakov receives Hashem's reassurance only en route. |
| Success | Avraham and Yaakov are each very successful in their new abodes.3OS | Avraham's success earns him respect from his neighbors,4 while Yaakov's shepherding success leads to the enmity of Lavan. |
| Coming to Canaan | ||
| Route taken | Upon arrival in Canaan, Avraham stops first in Shekhem and then in Beit El, eventually making his way to Chevron. When Yaakov returns to Canaan, he takes the same route.5 | While Avraham merely passed through Shekhem, Yaakov buys a plot of land there. |
| Altars | Both grandfather and grandson build altars for Hashem in each of Shekhem and Beit El. | --- |
| No room | The "land could not contain" each of the pairs of Avraham – Lot and Esav – Yaakov, and they decide to part.6 | The text suggests that the separation is Avraham's initiative in one case, and Esav's in the other. |
| Family | ||
| Barren wife | Sarah and Rachel are each described as both beautiful and barren. | --- |
| Giving of maidservants | Both of Sarah and Rachel / Leah give their maidservants in marriage to their husbands so that they can bear children in their stead. | While Avraham ends up banishing Hagar (Sarah's servant), Bilhah and Zilpah remain married to Yaakov. |
| Source of strife | The multiple wives are a source of conflict in the family. | In Avraham's case the enmity is between real wife and servant, while in Yaakov's family, it is the two full wives who struggle. |
| Children | In each family, one son (Yitzchak / Yosef) is favored over the others. | By Avraham, this leads to the expulsion of Yishmael, whereas in Yaakov's story, all the sons are chosen in the end. |
| Potential loss | Avraham thinks his beloved Yitzchak is to die, and Yaakov believes his favorite, Yosef, is dead. | While Avraham willingly brings Yitzchak to be sacrificed, Yaakov is not part of the plot to kill Yosef.7 |
| Death and Burial | Both Avraham and Yaakov are buried by their children in Me'arat HaMachpelah. | While Avraham is described as dying "בְּשֵׂיבָה טוֹבָה", no such description accompanies Yaakov.8 |
| Lavan and Paroh | ||
| Wife-sister trick | Avraham pretends that Sarah is his sister rather than his wife, while Lavan passes off Rachel's sister as Yaakov's wife. | Avraham plots with Sarah's consent, while Lavan acts without Yaakov's knowledge. |
| Complaint | In reaction to the trickery, Paroh and Yaakov both cry "what have you done to me?" | --- |
| Wife taken | Avraham fears that Paroh / Avimelekh will take Sarah, and Yaakov fears that Lavan will "steal" his wives. | Whereas Sarah is in fact taken, Rachel and Leah are not. |
| Hashem's warning | Hashem appears in a dream to Avimelekh / Lavan warning them not to harm Avraham / Yaakov. | In reaction, Avimelekh bestows gifts upon Avraham and offers him to live in his land. Lavan, in contrast, gives nothing and sets up a border between the families. |
| Covenant | Avraham and Yaakov each make a covenant with the other side. | --- |
| Change of Name | ||
| New names | Both Avraham and Yaakov are given new names. Avram becomes Avraham, and Yaakov becomes Yisrael. | Whereas Avraham is never again called by his old name, Yaakov's names become interchangeable. |
| Role of the thigh | The name change is associated with a physical act connected to the thigh.9 | In Avraham's case, this is the positive act of circumcision. By Yaakov, in contrast, it is an injury inflicted in his struggle with the "איש". |
| Blessing | The new name is accompanied by a blessing of progeny. | --- |
Literary Allusions
EN/HEע/E
| סיפורי אברהם | סיפורי יעקב |
| (יב:א) לֶךְ לְךָ מֵאַרְצְךָ וּמִמּוֹלַדְתְּךָ וּמִבֵּית אָבִיךָ אֶל הָאָרֶץ אֲשֶׁר אַרְאֶךָּ. | (לא:ג) וַיֹּאמֶר י"י אֶל יַעֲקֹב שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וּלְמוֹלַדְתֶּךָ |
| (יב:ב) וְאֶעֶשְׂךָ לְגוֹי גָּדוֹל... וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה | (כח:יד) וְהָיָה זַרְעֲךָ כַּעֲפַר הָאָרֶץ... וְנִבְרְכוּ בְךָ כׇּל מִשְׁפְּחֹת הָאֲדָמָה וּבְזַרְעֶךָ. |
| (יב:יח) וַיִּקְרָא פַרְעֹה לְאַבְרָם וַיֹּאמֶר מַה זֹּאת עָשִׂיתָ לִּי | (כט:כה) וַיְהִי בַבֹּקֶר וְהִנֵּה הִוא לֵאָה וַיֹּאמֶר אֶל לָבָן מַה זֹּאת עָשִׂיתָ לִּי |
| (יג:ו-ז) וְלֹא נָשָׂא אֹתָם הָאָרֶץ לָשֶׁבֶת יַחְדָּו כִּי הָיָה רְכוּשָׁם רָב וְלֹא יָכְלוּ לָשֶׁבֶת יַחְדָּו... וְהַכְּנַעֲנִי וְהַפְּרִזִּי אָז יֹשֵׁב בָּאָרֶץ | (לו:ז) כִּי הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו וְלֹא יָכְלָה אֶרֶץ מְגוּרֵיהֶם לָשֵׂאת אֹתָם מִפְּנֵי מִקְנֵיהֶם. (לד:ל) עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ בַּכְּנַעֲנִי וּבַפְּרִזִּי |
| (טז:ב-ג) וַתֹּאמֶר שָׂרַי... הִנֵּה נָא עֲצָרַנִי י"י מִלֶּדֶת בֹּא נָא אֶל שִׁפְחָתִי אוּלַי אִבָּנֶה מִמֶּנָּה... וַתִּקַּח שָׂרַי... אֶת הָגָר הַמִּצְרִית שִׁפְחָתָהּ... וַתִּתֵּן אֹתָהּ לְאַבְרָם אִישָׁהּ לוֹ לְאִשָּׁה | (ל:א-ד) וַתֵּרֶא רָחֵל כִּי לֹא יָלְדָה לְיַעֲקֹב... וַתֹּאמֶר הִנֵּה אֲמָתִי בִלְהָה בֹּא אֵלֶיהָ וְתֵלֵד עַל בִּרְכַּי וְאִבָּנֶה גַם אָנֹכִי מִמֶּנָּה. וַתִּתֶּן לוֹ אֶת בִּלְהָה שִׁפְחָתָהּ לְאִשָּׁה וַיָּבֹא אֵלֶיהָ יַעֲקֹב |
| (יז:א) וַיֵּרָא י"י אֶל אַבְרָם וַיֹּאמֶר אֵלָיו אֲנִי אֵל שַׁדַּי ... (ה) וְלֹא יִקָּרֵא עוֹד אֶת שִׁמְךָ אַבְרָם וְהָיָה שִׁמְךָ אַבְרָהָם כִּי אַב הֲמוֹן גּוֹיִם נְתַתִּיך (ו) וְהִפְרֵתִי אֹתְךָ בִּמְאֹד מְאֹד וּנְתַתִּיךָ לְגוֹיִם וּמְלָכִים מִמְּךָ יֵצֵאוּ.... (כב) וַיְכַל לְדַבֵּר אִתּוֹ וַיַּעַל אֱ-לֹהִים מֵעַל אַבְרָהָם. | (לה:י) וַיֹּאמֶר לוֹ אֱ-לֹהִים שִׁמְךָ יַעֲקֹב לֹא יִקָּרֵא שִׁמְךָ עוֹד יַעֲקֹב כִּי אִם יִשְׂרָאֵל יִהְיֶה שְׁמֶךָ וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל. (יא) וַיֹּאמֶר לוֹ אֱ-לֹהִים אֲנִי אֵל שַׁדַּי פְּרֵה וּרְבֵה גּוֹי וּקְהַל גּוֹיִם יִהְיֶה מִמֶּךָּ וּמְלָכִים מֵחֲלָצֶיךָ יֵצֵאוּ....10 (יג) וַיַּעַל מֵעָלָיו אֱ-לֹהִים בַּמָּקוֹם אֲשֶׁר דִּבֶּר אִתּוֹ. |
| (כ:ג) וַיָּבֹא אֱ-לֹהִים אֶל אֲבִימֶלֶךְ בַּחֲלוֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִנְּךָ מֵת עַל הָאִשָּׁה אֲשֶׁר לָקַחְתָּ וְהִוא בְּעֻלַת בָּעַל | (לא:כד) וַיָּבֹא אֱ-לֹהִים אֶל לָבָן הָאֲרַמִּי בַּחֲלֹם הַלָּיְלָה וַיֹּאמֶר לוֹ הִשָּׁמֶר לְךָ פֶּן תְּדַבֵּר עִם יַעֲקֹב מִטּוֹב עַד רָע |
| (כב:א) וַיֹּאמֶר אֵלָיו אַבְרָהָם וַיֹּאמֶר הִנֵּנִי... (ד) וַיַּרְא אֶת הַמָּקוֹם מֵרָחֹק...(יב) וַיֹּאמֶר אַל תִּשְׁלַח יָדְךָ אֶל הַנַּעַר וְאַל תַּעַשׂ לוֹ מְאוּמָה | (לז:יג) וַיֹּאמֶר יִשְׂרָאֵל אֶל יוֹסֵף... וַיֹּאמֶר לוֹ הִנֵּנִי... (יח) וַיִּרְאוּ אֹתוֹ מֵרָחֹק... (כב) וַיֹּאמֶר אֲלֵהֶם רְאוּבֵן אַל תִּשְׁפְּכוּ דָם ...וְיָד אַל תִּשְׁלְחוּ בוֹ... |
Analysis
- Distinctive phrases
- Many of these phrases are unique to the Avraham and Yaakov narratives. For instance, the blessing, "וְנִבְרְכוּ בְךָ כֹּל מִשְׁפְּחֹת הָאֲדָמָה", the wish "אִבָּנֶה מִמֶּנָּה" and the descriptions, "הָיָה רְכוּשָׁם רָב מִשֶּׁבֶת יַחְדָּו" ,"וַיָּבֹא אֱ-לֹהִים... בַּחֲלוֹם הַלָּיְלָה", and "וַיַּרְא... מֵרָחֹק" appear in only these two stories.
- Other terms which appear elsewhere in Tanakh have a distinctive formulation in these narratives. Thus, it is only in these two stories that Hashem introduces Himself by stating "אֲנִי אֵ-ל שַׁדַּי" and only here that the term "שלח יד" appears as a negative command (אַל תִּשְׁלַח יָדְךָ). In addition, in each of these cases there are several parallels clustered together, strengthening the allusion.
- Degree of similarity – About half of the above parallels are almost identically worded (see examples above), while others utilize the same words but differ slightly in form, number, or order.11 At times, too, meaning is maintained but a synonym is employed.12
- Roles in their respective stories – Some of the linguistic parallels relate to Hashem's blessings and might simply reflect His continued providence over the forefathers and passing of the mantle from one to the next. Most of the others serve to reinforce the content parallels and highlight the similar trajectories of the lives of each patriarch.
