Yaakov/0/en

Yaakov – Overview

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Unique Traits

"וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים"

Bereshit 25 introduces Yaakov by telling the reader that he was an "אִישׁ תָּם יֹשֵׁב אֹהָלִים". What, though, do each of these descriptions mean?

• "אִישׁ תָּם" – Most commentators explain this term to mean that Yaakov was honest and upright, a man of integrity.  ShadalBereshit 25:27About R. Shemuel David Luzzatto adds that despite that there might have been an element of deceit in Yaakov's actions towards Esav, this does not negate his overall honest nature.
• "יֹשֵׁב אֹהָלִים" – Commentators explain this term in very differing ways:
• A man of learning – Bereshit Rabbah63:10About Bereshit Rabbah, RashiBereshit 25:27About R. Shelomo Yitzchaki, and RalbagBereshit Beur HaParashah 25:27-28About R. Levi b. Gershom all explain that Yaakov spent his days in the "Beit Midrash of Shem and Ever" learning. RadakBereshit 25:27About R. David Kimchi agrees that "אֹהָלִים" refers to "tents of learning" but suggests that Yaakov filled his days searching after more general wisdom.¹
• A man of solitude – R. Avraham b. HaRambamBereshit 25:27About R. Avraham Maimonides suggests  that Yaakov spent his days in solitude, engaging in "התבודדות", presumably trying to commune with His creator.
• Shepherd – RashbamBereshit 25:28About R. Shemuel b. Meir and Ibn EzraBereshit First Commentary 25:27About R. Avraham ibn Ezra more simply suggest that the verse speaks of Yaakov's shepherding profession, pointing to the phrase "אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה" (Bereshit 4:20) as evidence.

Businessman

Bereshit 30 highlights Yaakov's success in sheep breeding.  After setting his salary in sheep with specific characteristics, he removes all sheep with those traits from the flock, and nonetheless manages to breed many of the same type.  How did he accomplish this?  While Bereshit 30 speaks of a ploy done by placing certain peeled branches in front of the mating sheep, Bereshit 31 suggests that Hashem's hand and a prophetic dream guided him. Was Yaakov's success due to knowledge of science and nature, or was it miraculous, due only to Divine providence?

• Science
• Miracle

Miraculous Might?

When imagining Yaakov and Esav, many picture Esav as being physically fit and mighty, and Yaakov being of ordinary, or perhaps even under average, strength.  two stories might question that assumption:

• Removing the stone  – In Bereshit 28 we read how Yaakov arrived in Charan to find several shepherds waiting to water their flocks until enough gathered to remove the huge boulder which covered the well.  However, as soon as Yaakov sets eyes on Rachel, he manages to roll the stone off by himself.
• Super strength - R. D"Z Hoffmann points out that in this story, the Torah tangentially shares that Yaakov, and not only Esav, possessed great physical strength.²  He points out, though, that Yaakov is never seen using his strength to hurt those weaker than himself.
• Natural strength – R"Y Bekhor Shor suggests that really the only reason the other shepherds could not remove the stone on their own was because they were still youths and not yet full grown adults like Yaakov.  Radak instead raises the possibility thet he actually removed it with their help.
• Supernatural strength - Radak also raises the possibility that Yaakov was capable of removing the boulder only due to Hashem's help: "והיה לו זה מברכת האל שנתן לו כח יתירה.".
• Wrestling with Angels – 

Possible Sins / Flaws

Sale of the Birthright

Bereshit 25 discusses Yaakov's buying of the birthright from the famished Esav. The story raises several question regarding the ethics of Yaakov's actions.  Did he not exploit his brother's hunger for his own gain? Is not buying the birthright for a mere pot of lentils considered extortion?  Commentators attempt to defend Yaakov's behavior in a number of ways: [For a full discussion of the issue, see Sale of the Birthright – A Fair Deal?]

• Esav was unworthy – According to Bereshit Rabbah and RashiBereshit 25:31-34About R. Shelomo Yitzchaki, the birthright was a spiritual commodity, the priestly status, which Esav was both unworthy of and uninterested in receiving.
• Yaakov paid fair value – RashbamBereshit 25:31-34About R. Shemuel b. Meir claims that Yaakov paid for the birthright in full, with money.  The accompanying meal served simply to seal the deal.  Ibn EzraBereshit First Commentary 25:31-34About R. Avraham ibn Ezra, instead, suggests that the birthright was almost worthless since Yitzchak was penniless. As such, the lentil stew was a fair price.
• Right to look out for one's self – R"Y Bekhor ShorBereshit 25:29-30About R. Yosef Bekhor Shor assumes that the birthright granted the eldest son the rights to the father's entire estate, claiming that under such circumstances Yaakov had the right to put his own interests ahead of his brother's.

Taking the Blessing

Bereshit 27 describes Rivka's machinations to ensure that Yitzchak's blessing go to Yaakov rather than Esav.  How should Yaakov's role in the deception of his father be viewed?  Was he a willing or unwilling participant?   Were his actions justified?

• Justified –Several commentators suggest that Yaakov's deceit was justified:
• Heeding mother and prophecy – Radak suggests that Yaakov was simply acting according to his mother's wishes. Moreover since he was the worthy son, and acting to fulfill the prophecy,³ his deception was justified.⁴ 
• Retrieving a loss – R"Y Bekhor Shor, instead, claims that when Yaakov bought the birthright, he bought the rights to the blessing.  Since Esav was trying to renege on the deal, Yaakov cannot be blamed for trying to retrieve was was rightfully his.
• Mitigate wrong-doing – Others attempt to mitigate Yaakov's wrong-doing, even if they do not totally justify his actions:
• Minimize lying – Bereshit Rabbah and Rashi attempt to minimize Yaakov's lying by repunctuating his words "אָנֹכִי עֵשָׂו בְּכֹרֶךָ" to read "אנכי – המביא לך, ועשו הוא בכורך."
• Unwilling participant – HaKetav veHaKabbalah, instead, defends Yaakov by  suggesting that he was an unwilling participant, and even hoped to be found out.
• Unjustified – Tanchuma suggests that Yaakov sinned and was punished measure for measure for his trickery. See also Maasei Hashem.

Lack of Trsut

Family Life

Favored by Rivka

Bereshit 25:28 shares that while Yitzchak preferred Esav, Rivka favored Yaakov (וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב).  What led Rivka to love Yaakov?

• The prophecy – Rashbam clams that Rivka's preference for Yaakov was a direct result of the prophecy which granted him superior status to his brother.
• Character – Ralbag and Hoil Moshe assert that Rivka's preference related to Yaakov's character, seeing in him integrity and mercy.⁵
• Shepherd – R"Y Bekhor Shor suggests that women in general like those who raise animals.

Relationship with Esav

See above regarding Yaakov's buying of the birthright and taking the blessing. How did these incidents impact their relationship in the long term? When they meet again decades later, is Esav still angry or has time healed the rift?

• Still angry
• Anger dissipated -

 

Favoring Yosef

"כִּי בֶן זְקֻנִים הוּא לוֹ" – How is one to understand Yaakov's favoring of Yosef? Though many assume that Yaakov transferred his love for Rachel to Yosef, the verses offer a different explanation: "‎כִּי בֶן זְקֻנִים הוּא לוֹ".‎ What does this term mean and what does it suggest about the reasons for Yaakov's love?

• Similar to father – Bereshit Rabbah, Tanchuma, Targum Pseudo-Jonathan
• Wise – Josephus, Targum Onkelos, Ibn Ezra, Radak
• Served father – Ramban
• Youngest – R. Avraham b. HaRambam and Shadal
• Born after despairing of having a child by Rachel – Ralbag

"עָשָׂה לוֹ כְּתֹנֶת פַּסִּים" – What did Yaakov mean to signify in giving Yosef the cloak? Was he simply showing parental favoritism, or did he have other intentions?

• Show of love – Ralbag
• Sign of leadership or chosen status – Seforno, HaKetav VeHaKabbalah, R. Hirsch suggest that the cloak was a sign of stature. This reading might suggest that the siblings were not merely engaged in common sibling rivalry, but in a competition as to who was to be the "chosen son" and merit to continue the line of Avraham.

Reuven

Shimon and Levi

Blessings to children

Menashe and Ephraim

Religious Identity

Oath at Beit El

Upon awakening after his dream in Biet El, Yaakov makes a oath to god, saying that if Hashem watches over him, giving him food and clothes, " וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה יְהֹוָה לִי לֵאלֹהִים." It is unlcear where Yaakov's request ends and his personal obligation begin.  Are the words "" part of wht he expects from hahem, or what he will do for Hashem?  If the latter what is he promising to do?  Was Hashem not already his God?

• Condition
• Obligation

Comparisons

¹ The difference of opinion might relate to the question of what would have been learned in a Beit Midrash centuries before the Torah was given.  Did the Avot know of future mitzvot? For elaboration, see Avot and Mitzvot – Was Avraham the First Jew?

² See also Rashbam, "להודיע גבורתו בא הכתוב".

³ See Rashbam who precedes him on this point.

⁴ See Or HaCHayyim who goes a step further claiming that there is  a Torah obligation to listen to a true prophet even if they give a one -time command to transgress a law, so Yaakov was justified in his deception.

⁵ Hoil Moshe suggests that the brothers' choice of profession betrays the difference in their characters. Esav, the hunter, was a harsh and violent man, unmerciful to beast and thus, probably also to man, while Yaakov, the shepherd, was full of caring and mercy.