Difference between revisions of "Wrestling With Angels and Men/2"
Line 32: | Line 32: | ||
<p>Yaakov's skirmish with and victory over the angel represented the future struggles of Israel and their ultimate salvation from their enemies.</p> | <p>Yaakov's skirmish with and victory over the angel represented the future struggles of Israel and their ultimate salvation from their enemies.</p> | ||
<mekorot> | <mekorot> | ||
− | <multilink><a href="Josephus1-20-2" data-aht="source">Josephus</a><a href="Josephus1-20-2" data-aht="source">Antiquities 1:20:2</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>,<fn>Josephus reads the encounter as a message of encouragement for both Yaakov himself in the present and for his future descendants.</fn> <multilink><a href="BereshitRabbah77-3" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah77-3" data-aht="source">77:3</a><a href="BereshitRabbah78-3" data-aht="source">78:3</a><a href="BereshitRabbah78-5" data-aht="source">78:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="LekachTovBereshit32-25" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit32-25" data-aht="source">Bereshit 32:25-29</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="RambanBereshit32-26" data-aht="source">Ramban</a><a href="RambanBereshit32-26" data-aht="source">Bereshit 32:26</a><a href="RambanBereshit18-1" data-aht="source">Bereshit 18:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, <multilink><a href="AbarbanelBereshit32-25" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit32-25" data-aht="source">Bereshit 32:25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit32-35" data-aht="source">Seforno</a><a href="SefornoBereshit32-35" data-aht="source">Bereshit 32:25-32</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink><fn>Seforno also sees a dual symbolism in the struggle, reading in it a message of encouragement for both Yaakov and his future nation.</fn> | + | <multilink><a href="Josephus1-20-2" data-aht="source">Josephus</a><a href="Josephus1-20-2" data-aht="source">Antiquities 1:20:2</a><a href="Josephus" data-aht="parshan">About Josephus</a></multilink>,<fn>Josephus reads the encounter as a message of encouragement for both Yaakov himself in the present and for his future descendants.</fn> <multilink><a href="BereshitRabbah77-3" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah77-3" data-aht="source">77:3</a><a href="BereshitRabbah78-3" data-aht="source">78:3</a><a href="BereshitRabbah78-5" data-aht="source">78:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>, <multilink><a href="LekachTovBereshit32-25" data-aht="source">Lekach Tov</a><a href="LekachTovBereshit32-25" data-aht="source">Bereshit 32:25-29</a><a href="R. Toviah b. Eliezer (Lekach Tov)" data-aht="parshan">About R. Toviah b. Eliezer</a></multilink>, <multilink><a href="RambanBereshit32-26" data-aht="source">Ramban</a><a href="RambanBereshit32-26" data-aht="source">Bereshit 32:26</a><a href="RambanBereshit18-1" data-aht="source">Bereshit 18:1</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe Nachmanides</a></multilink>, <multilink><a href="SeferHaChinukh3" data-aht="source">Sefer HaChinukh</a><a href="SeferHaChinukh3" data-aht="source">3</a><a href="Sefer HaChinukh" data-aht="parshan">About Sefer HaChinukh</a></multilink>, <multilink><a href="AbarbanelBereshit32-25" data-aht="source">Abarbanel</a><a href="AbarbanelBereshit32-25" data-aht="source">Bereshit 32:25</a><a href="R. Yitzchak Abarbanel" data-aht="parshan">About R. Yitzchak Abarbanel</a></multilink>, <multilink><a href="SefornoBereshit32-35" data-aht="source">Seforno</a><a href="SefornoBereshit32-35" data-aht="source">Bereshit 32:25-32</a><a href="R. Ovadyah Seforno" data-aht="parshan">About R. Ovadyah Seforno</a></multilink><fn>Seforno also sees a dual symbolism in the struggle, reading in it a message of encouragement for both Yaakov and his future nation.</fn> |
</mekorot> | </mekorot> | ||
<point><b>Reality or prophecy?</b> This approach views the encounter as a real, physical, struggle.<fn>Ramban brings proof that it was not simply a dream from the fact that Yaakov emerged with a physical limp. He further points out that had it been merely a vision, Yaakov would not have felt that his life had been in danger for seeing God ("כִּי רָאִיתִי אֱ-לֹהִים פָּנִים אֶל פָּנִים וַתִּנָּצֵל נַפְשִׁי"), as he had previously had prophetic dreams without any similar reaction of fear.</fn> According to Ramban, though, these real life events had prophetic significance and determined the course of Jewish history.<fn>Ramban here is consistent with his general approach of viewing the Patriarchal actions as creating the blueprints for future history. For more, see מעשה אבות סימן לבנים and <a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a>.</fn></point> | <point><b>Reality or prophecy?</b> This approach views the encounter as a real, physical, struggle.<fn>Ramban brings proof that it was not simply a dream from the fact that Yaakov emerged with a physical limp. He further points out that had it been merely a vision, Yaakov would not have felt that his life had been in danger for seeing God ("כִּי רָאִיתִי אֱ-לֹהִים פָּנִים אֶל פָּנִים וַתִּנָּצֵל נַפְשִׁי"), as he had previously had prophetic dreams without any similar reaction of fear.</fn> According to Ramban, though, these real life events had prophetic significance and determined the course of Jewish history.<fn>Ramban here is consistent with his general approach of viewing the Patriarchal actions as creating the blueprints for future history. For more, see מעשה אבות סימן לבנים and <a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About Ramban</a>.</fn></point> |
Version as of 06:47, 24 August 2020
Wrestling With Angels and Men
Exegetical Approaches
Overview
In interpreting this mysterious episode, commentators struggle to make sense of its mixed results for Yaakov and to determine what connection this nocturnal battle had to the following daytime encounter with Esav. Many rationalist exegetes starting with R. Shemuel b. Chofni see the outcome in a positive light, with the angel coming to bolster Yaakov's confidence before his reunion with Esav. Ramban adopts a more mystical position, claiming that the event foreshadows the course of Jewish history. He also views the outcome as more complex; there will be great national misfortunes before our ultimate triumph. Rashbam has a more negative perspective on the event, claiming that Yaakov is being punished for not trusting that Hashem will protect him from Esav. Finally, Rashi and others suggest that it is Esav's guardian angel who tries unsuccessfully to harm Yaakov, with Yaakov emerging the victor.
Reassurance
Hashem designed the encounter to give Yaakov confidence that, just as he was able to emerge victorious in this struggle, he and/or his descendants would triumph over future adversity.
Yaakov Himself
Yaakov's success in this confrontation assured him that there was no reason to fear Esav.
- R. Shemuel b. Chofni, Ibn Ezra, and Shadal indicate that the angel appeared to Yaakov in flesh and blood form.
- Radak, R. Avraham b. HaRambam, and Ralbag all explore the option that the entire incident was only a prophetic vision.2
Future Generations
Yaakov's skirmish with and victory over the angel represented the future struggles of Israel and their ultimate salvation from their enemies.
Corrective Punishment
Hashem orchestrated the confrontation and instructed the angel to injure Yaakov as a punishment for one of various possible misdeeds.
Present Actions
Hashem sent an angel to punish Yaakov for doubting His promise to protect him and to prevent Yaakov from running away.
- During Avshalom's uprising, David crossed a river in the middle of the night in order to escape.24
- Rashbam points to Moshe,25 Bilam,26 and Yonah27 as examples of others who tried to avoid fulfilling the mission assigned to them by Hashem, and who were similarly punished.28 Each is put into a potentially fatal situation, and Bilam also becomes lame.29
Past Actions
Hashem sent an angel to injure Yaakov as a punishment for prior transgressions.
- Did not tithe – Targum Yerushalmi (Yonatan) and Pirkei DeRabbi Eliezer criticize Yaakov for not fulfilling his vow at Beit El to give a tenth of his possessions to God.38
- Married four wives – R. Ephraim blames Yaakov for marrying four sisters.39
- Materialism – Akeidat Yitzchak and the Keli Yekar suggest that Yaakov crossed the river alone to retrieve several small jars which he had forgotten.40 They fault him for his over attachment to his possessions and his materialistic bent.
Attack
Esav's advocate or guardian angel assaulted Yaakov in an effort to reclaim the birthright and blessings.