Difference between revisions of "Yaakov/0/en"
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<subcategory name="Yaakov and Leah"> | <subcategory name="Yaakov and Leah"> | ||
Yaakov and Leah: "כִּי שְׂנוּאָה לֵאָה" | Yaakov and Leah: "כִּי שְׂנוּאָה לֵאָה" | ||
| − | <p>In Bereshit 29:31, Leah is referred to as "שְׂנוּאָה", one who is hated. In the immediately preceding verse, however, we read, "וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה", suggesting that she, too, was loved, but less so than Rachel. Did Yaakov actively dislike Leah, or was she simply not his first choice?</p><ul> | + | <p>In Bereshit 29:31, Leah is referred to as "שְׂנוּאָה", one who is hated. In the immediately preceding verse, however, we read, "וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה", suggesting that she, too, was loved, but less so than Rachel. Did Yaakov actively dislike Leah, or was she simply not his first choice?</p> |
| + | <ul> | ||
<li><b>Preferred Rachel</b> - Many commentaors<fn>See, for example, R"Y Bekhor Shor, Radak, Ralbag, Shadal and R. Hirsch.</fn> assume that Yaakov loved both wives; and that the word "hated" is a relative term, connoting only only that Leah was not as loved as Rachel.<fn>As evidence, R. Hirsch points to Devarim 21:15, "כִּי תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה".  Here, too, R. Hirsch suggests that the Torah is simply contrasting a loved and less loved wife.</fn></li> | <li><b>Preferred Rachel</b> - Many commentaors<fn>See, for example, R"Y Bekhor Shor, Radak, Ralbag, Shadal and R. Hirsch.</fn> assume that Yaakov loved both wives; and that the word "hated" is a relative term, connoting only only that Leah was not as loved as Rachel.<fn>As evidence, R. Hirsch points to Devarim 21:15, "כִּי תִהְיֶיןָ לְאִישׁ שְׁתֵּי נָשִׁים הָאַחַת אֲהוּבָה וְהָאַחַת שְׂנוּאָה".  Here, too, R. Hirsch suggests that the Torah is simply contrasting a loved and less loved wife.</fn></li> | ||
<li><b>Hated Leah</b> – Bereshit Rabbah 71:2, Ramban and the Netziv, in contrast, assume that Yaakov actively hated Leah for her deceit.  Love is built on trust, and after Leah's participation in Lavan's scheme, there was no trust for Yaakov to build upon.<fn>Ramban explains the phrase, "וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה" to mean that even though the way of the world is to love the woman that one has had first, in Yaakov's case this was not so; he also loved Rachel.</fn></li> | <li><b>Hated Leah</b> – Bereshit Rabbah 71:2, Ramban and the Netziv, in contrast, assume that Yaakov actively hated Leah for her deceit.  Love is built on trust, and after Leah's participation in Lavan's scheme, there was no trust for Yaakov to build upon.<fn>Ramban explains the phrase, "וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה" to mean that even though the way of the world is to love the woman that one has had first, in Yaakov's case this was not so; he also loved Rachel.</fn></li> | ||
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<subcategory name="Yaakov and Rachel"> | <subcategory name="Yaakov and Rachel"> | ||
Yaakov and Rachel: "וַיִּחַר אַף יַעֲקֹב בְּרָחֵל" | Yaakov and Rachel: "וַיִּחַר אַף יַעֲקֹב בְּרָחֵל" | ||
| − | <p>Despite Yaakov's love for Rachel, when Rachel complains to Yaakov, "הָבָה לִּי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי", he responds in anger: "Am I in God’s place, who has withheld from you the fruit of the womb?"  Is Yaakov's anger at his wife justified?</p><ul> | + | <p>Despite Yaakov's love for Rachel, when Rachel complains to Yaakov, "הָבָה לִּי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי", he responds in anger: "Am I in God’s place, who has withheld from you the fruit of the womb?"  Is Yaakov's anger at his wife justified?</p> |
| + | <ul> | ||
<li><b>Justified </b>– Many commentators assume that Yaakov's anger was justified:</li> | <li><b>Justified </b>– Many commentators assume that Yaakov's anger was justified:</li> | ||
| − | </ul><ul> | + | </ul> |
| + | <ul> | ||
<ul> | <ul> | ||
<li>Radak and R. Avraham b. HaRambam<fn>See also Ralbag and Seforno.</fn> explain that Yaakov was justifiably angry that Rachel turned to him rather than Hashem, not recognizing that the matter was in Hashem's hands and not His.<fn>Had she instead said, could you pray for me, Yaakov would not have been upset.</fn></li> | <li>Radak and R. Avraham b. HaRambam<fn>See also Ralbag and Seforno.</fn> explain that Yaakov was justifiably angry that Rachel turned to him rather than Hashem, not recognizing that the matter was in Hashem's hands and not His.<fn>Had she instead said, could you pray for me, Yaakov would not have been upset.</fn></li> | ||
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<li>Finally, Akeidat Yitzchak has Yaakov upset that Rachel did not realize that her primary purpose in life was not simply to bear children, but to fill her life "בדברי שכל וחסידות".  Her barrenness was not a reason to think her life was not worth living.</li> | <li>Finally, Akeidat Yitzchak has Yaakov upset that Rachel did not realize that her primary purpose in life was not simply to bear children, but to fill her life "בדברי שכל וחסידות".  Her barrenness was not a reason to think her life was not worth living.</li> | ||
</ul> | </ul> | ||
| − | </ul><ul> | + | </ul> |
| + | <ul> | ||
<li><b>Unjustified</b> – Bereshit Rabbah 71:7 maintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"</li> | <li><b>Unjustified</b> – Bereshit Rabbah 71:7 maintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"</li> | ||
<li><b>Misunderstood</b> – R"Y Bekhor Shor<fn>See also Shadal.</fn> asserts that Yaakov misunderstood his wife, assuming that she was expecting him to somehow do what Hashem had not, when Rachel had only meant that he should take her maidservant and siire children from her so that Rachel could be their surrogate mother.</li> | <li><b>Misunderstood</b> – R"Y Bekhor Shor<fn>See also Shadal.</fn> asserts that Yaakov misunderstood his wife, assuming that she was expecting him to somehow do what Hashem had not, when Rachel had only meant that he should take her maidservant and siire children from her so that Rachel could be their surrogate mother.</li> | ||
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<subcategory name="Bilhah and Zilpah"> | <subcategory name="Bilhah and Zilpah"> | ||
Status of Bilhah and Zilpah | Status of Bilhah and Zilpah | ||
| − | <p>Throughout the first section of the Yaakov narratives, Bilhah and Zilpah are consistently referred to a maidservants (of either Lavan, Rachel and Leah, or Yaakov).  In Bereshit 35:22, during the incident with Reuven, Bilhah is referred to as a concubine. Afterwards, (excepting 35:25-26), they are never again referred to as servants, and in 37:2 both are even spoken of as "Yaakov's wives". How did Yaakov view Bilhah and Zilpah: as real wives, concubines, or simply surrogate mothers?  Did their status change over time?</p><ul> | + | <p>Throughout the first section of the Yaakov narratives, Bilhah and Zilpah are consistently referred to a maidservants (of either Lavan, Rachel and Leah, or Yaakov).  In Bereshit 35:22, during the incident with Reuven, Bilhah is referred to as a concubine. Afterwards, (excepting 35:25-26), they are never again referred to as servants, and in 37:2 both are even spoken of as "Yaakov's wives". How did Yaakov view Bilhah and Zilpah: as real wives, concubines, or simply surrogate mothers?  Did their status change over time?</p> |
| + | <ul> | ||
<li>Surrogate mothers –</li> | <li>Surrogate mothers –</li> | ||
<li>Changing status – It is possible that in sleeping with Bilhah, Reuven wanted to demonstrate that she was not a full wife (and, thus, that her sons were not contenders for the birthright), enabling him to eliminate competition and solidify his rights to inherit the mantle of leadership from his father. If so, it is possible that his plan backfired and that, in response, Yaakov ensured that Bilhah and Zilpah attained full wife status, and now viewed their children as equal in status to those of Rachel and Leah.  See <a href="Reuven and Bilhah" data-aht="page">Reuven and Bilhah</a>.</li> | <li>Changing status – It is possible that in sleeping with Bilhah, Reuven wanted to demonstrate that she was not a full wife (and, thus, that her sons were not contenders for the birthright), enabling him to eliminate competition and solidify his rights to inherit the mantle of leadership from his father. If so, it is possible that his plan backfired and that, in response, Yaakov ensured that Bilhah and Zilpah attained full wife status, and now viewed their children as equal in status to those of Rachel and Leah.  See <a href="Reuven and Bilhah" data-aht="page">Reuven and Bilhah</a>.</li> | ||
Version as of 00:20, 21 November 2018
Yaakov – Overview
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. Shadal 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 Rabbah, Rashi, and Ralbag all explain that Yaakov spent his days in the "Beit Midrash of Shem and Ever" learning. Radak 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. HaRambam suggests that Yaakov spent his days in solitude, engaging in "התבודדות", presumably trying to commune with His creator.
- Shepherd – Rashbam and 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.
Sheep Breeder
Bereshit 30 highlights Yaakov's success in sheep breeding. 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 – Rashi and Bereshit Rabbah suggest that Hashem had an angel supernaturally intervene to bring the necessary sheep from Lavan's flock to Yaakov's.
- Mixture -
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 29 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.
- Ordinary 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 also posits that Yaakov was no stronger than the average and that he was capable of removing the boulder only due to Hashem's help.3
- Wrestling with angels? – A similar question arises with regards to Yaakov's wrestling match with the mysterious "איש". If Yaakov's opponent was an angel, as most commentators maintain, how was he able to overcome him?
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 Rashi, the birthright was a spiritual commodity, the priestly status, which Esav was both unworthy of and uninterested in receiving.
- Yaakov paid fair value – Rashbam claims that Yaakov paid for the birthright in full, with money. The accompanying meal served simply to seal the deal. 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 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,4 his deception was justified.5
- 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 Trust in Hashem?
In Bereshit 32:7-8, after hearing that Esav is approaching him with 400 men, Yaakov reacts with fear: "וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ". Given that Hashem had promised Yaakov that He would watch over him,6 should this fear be interpreted negatively as betraying a lack of trust in Hashem?
- No lack of faith - Bereshit Rabbah7 explain that Yaakov thought that he might have sinned and therefore no longer deserved Hashem's blessing. R"Y Bekhor Shor,8 instead, suggests that Yaakov thought that Hashem's blessing of providence might be limited to him, and though he would be saved, his family might come to harm.
- Lack of faith - Both Rashbam and Malbim blame Yaakov for not trusting in Hashem. Rashbam even suggests that the attack by the angel was a punishment for this lack of trust.9 See Wrestling With Angels and Men.
Subservience to Esav
Commentators debate how to evaluate Yaakov's extreme acts of subservience to his brother (Bereshit 33:3). Is it problematic to degrade one's self and show weakness to an enemy?
- Praiseworthy – Zohar Vayishlakh 115a
- Necessary – Bereshit Rabbah 75:5
- Problematic – Bereshit Rabbah 75:210
Parents and Siblings
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? [To see why Yitzchak, in contrast, might have loved Esav, see Why Bless Esav and A Portrait of Esav.]
- 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; she saw in him both the traits of integrity and mercy.11
Yaakov and Esav
See above regarding Yaakov's buying of the birthright and taking the blessing. How did these incidents impact the siblings' relationship in the long term? When they meet again decades later, is Esav still angry at Yaakov or has time healed the rift? On one hand, we read how Esav approached Yaakov with 400 men (Bereshit 32:7), leading Yaakov to prepare for war. On the other hand when the two do finally meet, Esav embraces and cries on his brother's shoulders (Bereshit 33:4).
- Still angry – The majority of commentators12 assume that Esav was still angry and approaching with 400 men, intent on attacking Yaakov. They explain Esav's kissing of Yaakov in Bereshit 33 to be either insincere13 (or even an attempt to harm Yaakov)14, a result of Yaakov's successful attempts at appeasement,15 or an act of Divine intervention.16
- Anger dissipated - Rashbam,17 in contrast, assumes that Esav harbored no ill will and was coming to greet Yaakov with 400 men who were to serve as an honor guard. [It was only Yaakov who, in his fear, interpreted the entourage as having evil intent.] Esav's embrace and tears at the end of the story are understood to be sincere expressions of brotherly love. [For elaboration on this reading, see Wrestling With Angels and Men and Yaakov's Dividing of his Camp.]
- Esav's feelings ambiguous – R"Y Bekhor Shor asserts that Esav's actions were ambiguous. It was this uncertainty as to whether he was approaching in peace or hatred that led to Yaakov's fear, since he did not know how to prepare for the meeting.18
Wives
Yaakov and Leah: "כִּי שְׂנוּאָה לֵאָה"
In Bereshit 29:31, Leah is referred to as "שְׂנוּאָה", one who is hated. In the immediately preceding verse, however, we read, "וַיֶּאֱהַב גַּם אֶת רָחֵל מִלֵּאָה", suggesting that she, too, was loved, but less so than Rachel. Did Yaakov actively dislike Leah, or was she simply not his first choice?
- Preferred Rachel - Many commentaors19 assume that Yaakov loved both wives; and that the word "hated" is a relative term, connoting only only that Leah was not as loved as Rachel.20
- Hated Leah – Bereshit Rabbah 71:2, Ramban and the Netziv, in contrast, assume that Yaakov actively hated Leah for her deceit. Love is built on trust, and after Leah's participation in Lavan's scheme, there was no trust for Yaakov to build upon.21
Yaakov and Rachel: "וַיִּחַר אַף יַעֲקֹב בְּרָחֵל"
Despite Yaakov's love for Rachel, when Rachel complains to Yaakov, "הָבָה לִּי בָנִים וְאִם אַיִן מֵתָה אָנֹכִי", he responds in anger: "Am I in God’s place, who has withheld from you the fruit of the womb?" Is Yaakov's anger at his wife justified?
- Justified – Many commentators assume that Yaakov's anger was justified:
- Radak and R. Avraham b. HaRambam22 explain that Yaakov was justifiably angry that Rachel turned to him rather than Hashem, not recognizing that the matter was in Hashem's hands and not His.23
- Ramban,24 instead, assumes that Rachel had in fact asked that Yaakov pray to Hashem, but her mistake was is in viewing Yaakov's prayer as some type of automatic magical remedy. Yaakov taught her that even the prayers of the righteous are not always answered.
- Finally, Akeidat Yitzchak has Yaakov upset that Rachel did not realize that her primary purpose in life was not simply to bear children, but to fill her life "בדברי שכל וחסידות". Her barrenness was not a reason to think her life was not worth living.
- Unjustified – Bereshit Rabbah 71:7 maintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"
- Misunderstood – R"Y Bekhor Shor25 asserts that Yaakov misunderstood his wife, assuming that she was expecting him to somehow do what Hashem had not, when Rachel had only meant that he should take her maidservant and siire children from her so that Rachel could be their surrogate mother.
Status of Bilhah and Zilpah
Throughout the first section of the Yaakov narratives, Bilhah and Zilpah are consistently referred to a maidservants (of either Lavan, Rachel and Leah, or Yaakov). In Bereshit 35:22, during the incident with Reuven, Bilhah is referred to as a concubine. Afterwards, (excepting 35:25-26), they are never again referred to as servants, and in 37:2 both are even spoken of as "Yaakov's wives". How did Yaakov view Bilhah and Zilpah: as real wives, concubines, or simply surrogate mothers? Did their status change over time?
- Surrogate mothers –
- Changing status – It is possible that in sleeping with Bilhah, Reuven wanted to demonstrate that she was not a full wife (and, thus, that her sons were not contenders for the birthright), enabling him to eliminate competition and solidify his rights to inherit the mantle of leadership from his father. If so, it is possible that his plan backfired and that, in response, Yaakov ensured that Bilhah and Zilpah attained full wife status, and now viewed their children as equal in status to those of Rachel and Leah. See Reuven and Bilhah.
Children
Births of Yaakov's Children
A simple reading of Parashat Vayetze suggests that Yaakov sired all 12 of his children in just seven years, with Leah alone bearing seven of the twelve. This chronology is difficult not only with regards to Leah's birthing schedule26 but also because of how it affects later stories In Bereshit. This reading would make Shimon and Levi only eleven or twelve when they decimated Shekehm, and has Yehuda siring the equivalent of three generations worth of progeny by the age of 43.
- For details regarding the chronology, its difficulties, and potential solutions, see The Births and Relative Ages of Yaakov's Children.
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, and 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.27
Reuven and Bilhah
Bereshit 35:22 tells how Reuven had relations with Yaakov's concubine, Bilhah. What prompted Reuven, ostensibly a righteous figure, to commit such a deed? Thee verse shares that "Yaakov heard" of the deed, but nothing more. How is Yaakov's reaction to be interpreted? How did he relate to Reuven thereafter?
- For a variety of approaches to Reuven's deed, see Reuven and Bilhah
Shimon and Levi: The Incident in Shekehm
Blessings
Menashe & Ephraim
Religious Identity
Oath at Beit El
Upon awakening after his dream in Biet El, Yaakov makes an oath, saying that if Hashem watches over him, "וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה יְהֹוָה לִי לֵאלֹהִים וְהָאֶבֶן הַזֹּאת אֲשֶׁר שַׂמְתִּי מַצֵּבָה יִהְיֶה בֵּית אֱלֹהִים." It is unclear where Yaakov's request ends and his personal obligations begin. Are the words "וְהָיָה ה' לִי לֵאלֹהִים" part of what he expects from Hashem, or what he will do for Hashem? If the latter what is he promising to do? Was Hashem not already his God?
- Condition – Yaakov asks that hashem
- Obligation– Yaakov promises
Comparisons
- Yaakov at the Well
- Yaakov and David
- Avraham and Yaakov
