Difference between revisions of "Yaakov/0/en"
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<subcategory name="אִישׁ תָּם יֹשֵׁב אֹהָלִים"> | <subcategory name="אִישׁ תָּם יֹשֵׁב אֹהָלִים"> | ||
"וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים" | "וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים" | ||
| + | Bereshit 25 introduces Yaakov by telling the reader that he was an "אִישׁ תָּם יֹשֵׁב אֹהָלִים".  What, though, dם each of these descriptions mean? | ||
| + | <ul> | ||
| + | <li><b>"אִישׁ תָּם"</b> – 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.</li> | ||
| + | <li><b>"יֹשֵׁב אֹהָלִים"</b> – Commentators explain this term in very differing ways:</li> | ||
| + | <ul> | ||
| + | <li><b>A man of learning</b> – Bereshit Rabbah, Rashi, and Ralbag all explain that Yaakov spent his days in the "Beit Midrash of Shem and Ever" learning. Radak agrees that the verse refers to "tents of learning" but suggests that Yaakov filled his days searching after more general wisdom.<fn>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 <a href="Avot and Mitzvot – Was Avraham the First Jew" data-aht="page">Avot and Mitzvot – Was Avraham the First Jew?</a></fn></li> | ||
| + | <li><b>A man of solitude</b> – R. Avraham b. HaRambam suggests  that Yaakov spent his days in solitude, engaging in "התבודדות", presumably trying to commune with His creator.</li> | ||
| + | <li><b>Shepherd</b> – Rashbam and Ibn Ezra more simply suggest that the verse speaks of Yaakov's shepherding profession, pointing as evidence to the phrase "אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה" in Bereshit 4:20.</li> | ||
| + | </ul> | ||
| + | </ul> | ||
</subcategory> | </subcategory> | ||
<subcategory>Businessman | <subcategory>Businessman | ||
| Line 16: | Line 26: | ||
<p>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 <a href="Sale of the Birthright – A Fair Deal" data-aht="page">Sale of the Birthright – A Fair Deal?</a>]</p> | <p>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 <a href="Sale of the Birthright – A Fair Deal" data-aht="page">Sale of the Birthright – A Fair Deal?</a>]</p> | ||
<ul> | <ul> | ||
| − | <li>Esav was unworthy – According to Bereshit Rabbah and Rashi</li> | + | <li><b>Esav was unworthy</b> – 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.</li> |
| − | <li>Yaakov paid fair value</li> | + | <li><b>Yaakov paid fair value</b> - Rashbam claims that Yaakov paid for the birtright 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.</li> |
| − | <li>Yaakov had the right to | + | <li><b>Right to look out for one's self</b> – R"Y Bekhr 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.</li> |
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
<subcategory>Taking the Blessing | <subcategory>Taking the Blessing | ||
| − | <p>Chapter 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?</p><ul> | + | <p>Chapter 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?</p> |
| − | <li> | + | <ul> |
| − | <li> | + | <li>Justified – Radak defends Yaakov</li> |
| + | <li>Mitigate wrong-doing</li> | ||
| + | <li>Unjustified</li> | ||
| + | <li></li> | ||
</ul> | </ul> | ||
</subcategory> | </subcategory> | ||
| Line 31: | Line 44: | ||
</category> | </category> | ||
<category>Family Life | <category>Family Life | ||
| + | <subcategory>Favored by Rivka | ||
| + | </subcategory> | ||
| + | <subcategory>Relationship with Esav | ||
| + | </subcategory> | ||
</category> | </category> | ||
<category>Religious Identity | <category>Religious Identity | ||
Version as of 02:45, 14 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, dם 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 the verse 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 as evidence to the phrase "אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה" in Bereshit 4:20.
Businessman
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 birtright 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 Bekhr 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
Chapter 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 – Radak defends Yaakov
- Mitigate wrong-doing
- Unjustified
