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.

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 – RashiBereshit 31:10About R. Shelomo Yitzchaki and Bereshit Rabbah73:10About 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 HoffmannBereshit 29:10About R. David Zvi 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 ShorBereshit 29:10About R. Yosef 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. RadakBereshit 29:10About R. David Kimchi 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 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 Bereshit 27:19About R. David Kimchisuggests 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 ShorBereshit 27:10About R. Yosef 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. Bereshit Rabbah65:18About Bereshit Rabbah and RashiBereshit 27:19About R. Shelomo Yitzchaki attempt to minimize Yaakov's lying by repunctuating his words "אָנֹכִי עֵשָׂו בְּכֹרֶךָ" to read "אנכי – המביא לך, ועשו הוא בכורך." HaKetav veHaKabbalahBereshit 27:12About R. Yaakov Mecklenburg, instead, defends Yaakov by  suggesting that he was an unwilling participant, and even hoped to be found out.
• Unjustified – TanchumaVayetze 11About the 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 Rabbah76:2About 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 RashbamBereshit 32:29About R. Shemuel b. Meir and MalbimBereshit 32:8About R. Meir Leibush Weiser 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 75:575:5About Bereshit Rabbah suggests that such self degradation and flattery is necessary and pragmatic.
• Problematic – Bereshit Rabbah75:2About Bereshit Rabbah¹⁰ questions Yaakov's behavior, suggesting that the righteous never need to humble themselves before the wicked.

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? [For approaches as to why Yitzchak, in contrast, might have loved Esav, see Why Bless Esav and A Portrait of Esav.]

• The prophecy – RashbamBereshit 25:28About R. Shemuel b. Meir clams that Rivka's preference for Yaakov was a direct result of the prophecy which granted him superior status to his brother.
• Character – Ralbag Bereshit Beur HaParashah 25:27-28About R. Levi b. Gershomand Hoil MosheBereshit 28:5About R. Moshe Yitzchak Ashkenazi 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 - RashbamBereshit 32:7-8About R. Shemuel b. Meir,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 ShorBereshit 32:8About R. Yosef 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 commentators¹⁹ 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 71:271:278:9About Bereshit Rabbah, RambanBereshit 29:31About R. Moshe b. Nachman and the NetzivBereshit 29:31About R. Naftali Tzvi Yehuda Berlin, 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?" (Bereshit 30:1-3). Is Yaakov's anger at his wife justified?

• Justified – Many commentators assume that Yaakov's anger was justified:

• Radak Bereshit 30:2About R. David Kimchiand R. Avraham b. HaRambamBereshit 30:2About R. Avraham Maimonides²² 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
• RambanBereshit 30:1About R. Moshe b. Nachman,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 YitzchakBereshit Peirush 3About R. Yitzchak Arama 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 71:771:7About Bereshit Rabbah maintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"
• Misunderstood – R"Y Bekhor ShorBereshit 30:2-3About R. Yosef 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

I. "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 all suggests that Yaakov's favoritism stemmed from the similarity between father and son.
• Actions/ traits – Josephus, Targum Onkelos, Ibn Ezra, Radak maintain that "בֶן זְקֻנִים" means "wise" and it was this trait which led to the extra love. Ramban instead, suggests , that Yosef was chosen to serve his father, and this created the close bond.
• Age-related – R. Avraham b. HaRambam and Shadal assert that, for several years until Binyamin's birth, Yosef had been treated as the youngest child and the favoritism remained even once he no longer had that status. Ralbag instead suggests that Yosef was similar to a child born in old age since was born after Yaakov had despaired of having a child by Rachel.

II. "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

III. Double Portion – In Bereshit 49, Yaakov equates Ephraim and Menashe with Reuven and Shimon, apparently granting Yosef's sons tribal status. What is prompting this gift? Is Yaakov once again motivated by favoritism towards the oldest son of his first love, Rachel, or is the choice motivated by other factors? [See Yosef's Double Portion for elaboration.]

• Prophecy –  R. Shemuel b. Chofni Gaon, Abarbanel and Seforno suggest that Yaakov chose to give Yosef a double portion since he understood Hashem's prophecy, "וּנְתַתִּיךָ לִקְהַל עַמִּים" to refer specifically to Menashe and Ephraim.
• Love – Ralbag, Tzeror HaMor, Or HaChayyim assume that the choice did indeed stem from Yaakov's love for rachel, and by extension, yosef.
• Replacing Reuven – Ibn Ezra, Ibn Kaspi and Ralbag assert that the choice was a consequence of Reuven's rejection.  In the aftermath Reuven's deed, Yaakov transferred the birthright from the firstborn of his first wife to the firstborn of his second wife, Rachel
• Incentive – R. Weitman²⁸ assumes that Yosef and his sons had begin to assimilate into Egyptian society and that Yaakov gave Yosef a double portion of the land as an incentive to remain in the fold and to return to Israel.

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? The 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 Shekhem

Bereshit 34 describes the rape of Dinah and the ensuing decimation of teh city by Shimon and Levi. Immediately afterwards, Yaakov sharply castigates them for their deed, telling them "עֲכַרְתֶּם אֹתִי לְהַבְאִישֵׁנִי בְּיֹשֵׁב הָאָרֶץ".  Did Yaakov views their actions  as being only tactically flawed, or also morally reprehensible?²⁹  Either way, what had he planned to do instead?  For full discussion of the incident, see Sin and Slaughter of Shekhem.

• Retrieve Dinah – Ramban asserts that Yaakov (and most of the brothers) assumed that the Shekhemites would never agree to circumcise themselves, allowing the brothers to take Dinah and leave. Alternatively, if they did agree, the brothers thought to take advantage of their weakness to kidnap their sister.
• Kill only the guilty – Ramban also raises the possibility that Yaakov  thought to kill Shekhem alone.
• Give Dinah in marriage – It is also possible that Yaakov's offer of marriage was sincere and that he did not see a problem in the union as long as Shekhem were to circumcise himself.³⁰ The union of the two clans could have potential benefits and might have been a peaceful alternative to the later military conquest of the land.  

Blessings

Bereshit 49 details Yaakov's final words to his sons, where he tells them ""what will happen to them at the end of days". Does this refer to experiences during Yaakov's sons' own lives, events which will occur to their tribal descendants upon their return to the Land of Israel, or what will transpire to the nation as a whole in much farther away Messianic times?   Is Yaakov's last speech a collection of blessings or prophecies? What was the overall goal of Yaakov's last will and testament? Was he speaking to his sons as individuals ("בָּנָיו") or as the progenitors of future tribes ("שִׁבְטֵי יִשְׂרָאֵל")?

 

Menashe & Ephraim

Religious Identity

Oath at Beit El

Upon awakening after his dream in Beit 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 – R. Saadia, Rashbam and R. Avraham b. HaRambam assert that Yaakov's words "וְהָיָה ה' לִי לֵאלֹהִים" are part of Yaakov's requests; he asks that Hashem help him.
• Obligation – Yaakov's words "וְהָיָה ה' לִי לֵאלֹהִים" begin the list of Yaakov's obligations to Hashem.
• According to Radak, Yaakov promises that if Hashem watches over him, he will then devote himself to service of Hashem and no longer engage in other pursuits. Ramban, instead suggests that Yaakov is promising that he will worship hashem in Israel specifically..
• One might more radically suggest that Yaakov was indeed unsure if Hashem had powers outside of Israel, or perhaps had questions regarding the oneness of Hashem in general. If so, for him belief in monotheism was a process, and not a given.  See Rachel's Stealing of the Terafim for discussion of this possibility.

Comparisons

• Yaakov at the Well
• Yaakov and David
• Avraham and Yaakov

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 He writes, "והיה לו זה מברכת האל שנתן לו כח יתירה.". He also raises the possibility that Yaakov actually removed the stone only with the other shepherds' help.

⁴ See RashbamBereshit 27:13About R. Shemuel b. Meir who precedes him on this point.

⁵ See Or HaChayyimBereshit 27:8About R. Chayyim b. Atar 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.

⁶ See Hashem's words to Yaakov in Bereshit 28:15: "וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת".

⁷ See also Ibn Ezra, Radak, Ramban, R. Hirsch and others.  Bereshit Rabbah suggests that Yaakov feared not only that he sinned, but also that Esav's merits in honoring his parents (and Yaakov's inability to do the same) might give Esav the upper hand.

⁸ See also Ibn Ezra and the opinion rejected by Ramban.

⁹ See also Radak who asserts that the injury to Yaakov's thigh was due to his lack of trust as betrayed by his subservience to Esav.

¹⁰ See R"Y Medan's article "המפגש ביו יעקב לעשו" in "כי קרוב אליך: פר בראשית" (Tel Aviv, 2014): 256-258, who elaborates on this position.  He suggests that Yaakov's covenant with Lavan was similarly problematic.

¹¹ 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. Cf. R"Y Bekhor ShorBereshit 25:28About R. Yosef Bekhor Shor who suggests that women in general like those who raise animals.

¹² See, for example, RashiBereshit 32:7About R. Shelomo Yitzchaki, RadakBereshit 32:7About R. David Kimchi, R. Avraham b. HaRambamBereshit 32:7About R. Avraham Maimonides, SefornoBereshit 32:7Bereshit 33:4About R. Ovadyah Seforno and R. D"Z HoffmanBereshit 32:7About R. David Zvi Hoffmann

¹³ See the first opinion in Sifre Bemidbar9:10About Sifre Bemidbar and Bemidbar Rabbah3:13About Bemidbar Rabbah.

¹⁴ See R. Yanai in Bereshit Rabbah 78:978:9About Bereshit Rabbah, and similarly in Shir HaShirim Rabbah7:5About Shir HaShirim Rabbah and Shemot Rabbah5:10About Shemot Rabbah.

¹⁵ See, for example, RadakBereshit 33:4About R. David Kimchi and SefornoBereshit 33:4About R. Ovadyah Seforno.

¹⁶ See R. D"Z HoffmannBereshit 33:4About R. David Zvi Hoffmann.

¹⁷ See also Ibn Ezra's third commentaryBereshit Third Commentary 32:7About R. Avraham ibn Ezra which is influenced by Rashbam. The Hoil MosheBereshit 32:7About R. Moshe Yitzchak Ashkenazi also posits that Esav harbored no hatred and was perhaps coming with 400 soldiers so as to provide Yaakov with protection from dangers on the road.

¹⁸ If Esav had been coming in peace and Yaakov prepared for war, Esav might very well have a change of heart. Yet, if he did not prepare for war and Esav was intent on attack, Yaakov would be in danger.

¹⁹ See, for example, R"Y Bekhor Shor, Radak, Ralbag, Shadal and R. Hirsch.

²⁰ 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.

²¹ 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.

²² See also Ralbag and Seforno.

²³ Had she instead said, could you pray for me, Yaakov would not have been upset.

²⁴ See also R. Hirsch and R. D"Z Hoffmann.

²⁵ See also ShadalBereshit 30:1About R. Shemuel David Luzzatto.

²⁶ Though it is possible to bear 7 children in the same number of years, given that in the middle there was a hiatus in which Leah could not conceive for long enough to make her give her maidservant to Yaakov, the story is difficult.

²⁷ Though the reader knows that in the end all of the sons of Yaakov were chosen, it is very possible that the brothers, and even Yaakov himself, did not know this. See Yosef's Treatment of his Family for how this might have affected the siblings' interactions throughout the narrative.

²⁸ See his article, "ויחי יעקב - בארץ מצרים" (Parashat Vayechi, 5773).

²⁹ This, in part, depends on whether one understands his deathbed speech to the two brothers as referring to this incident: " בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר".  If so, then it would seem that Yaakov was also condemning the morality of Shimon and Levi's actions.

³⁰ According to this understanding, the condition to circumcise included a rejection of idolatry. As there were no other commandments at this time, perhaps this sufficed to become part of the Israelite nation. If so, making alliances such as this might have been an alternative to military conquest.