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"
<p>Bereshit 25 introduces Yaakov by telling the reader that he was an "אִישׁ תָּם יֹשֵׁב אֹהָלִים". What, though, do each of these descriptions mean?</p>
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<p>Bereshit 25 introduces Yaakov by telling the reader that he was an "אִישׁ תָּם יֹשֵׁב אֹהָלִים". What, though, do each of these descriptions mean?</p><ul>
<ul>
 
 
<li><b>"אִישׁ תָּם"</b> – Most commentators explain this term to mean that Yaakov was honest and upright, a man of integrity.&#160;&#160;<multilink><a href="ShadalBereshit25-27" data-aht="source">Shadal</a><a href="ShadalBereshit25-27" data-aht="source">Bereshit 25:27</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> 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>"אִישׁ תָּם"</b> – Most commentators explain this term to mean that Yaakov was honest and upright, a man of integrity.&#160;&#160;<multilink><a href="ShadalBereshit25-27" data-aht="source">Shadal</a><a href="ShadalBereshit25-27" data-aht="source">Bereshit 25:27</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink> 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>
 
<li><b>"יֹשֵׁב אֹהָלִים"</b> – Commentators explain this term in very differing ways:</li>
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</subcategory>
 
</subcategory>
 
<subcategory>Sheep Breeder
 
<subcategory>Sheep Breeder
<p>Bereshit 30 highlights Yaakov's success in sheep breeding.&#160; 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?</p>
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<p>Bereshit 30 highlights Yaakov's success in sheep breeding.&#160; 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?</p><ul>
<ul>
 
 
<li>Science –&#160;</li>
 
<li>Science –&#160;</li>
 
<li>Miracle –&#160;<multilink><a href="RashiBereshit31-10" data-aht="source">Rashi</a><a href="RashiBereshit31-10" data-aht="source">Bereshit 31:10</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and&#160;<multilink><a href="BereshitRabbah73-10" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah73-10" data-aht="source">73:10</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> suggest that Hashem had an angel supernaturally intervene to bring the necessary sheep from Lavan's flock to Yaakov's.</li>
 
<li>Miracle –&#160;<multilink><a href="RashiBereshit31-10" data-aht="source">Rashi</a><a href="RashiBereshit31-10" data-aht="source">Bereshit 31:10</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink> and&#160;<multilink><a href="BereshitRabbah73-10" data-aht="source">Bereshit Rabbah</a><a href="BereshitRabbah73-10" data-aht="source">73:10</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> suggest that Hashem had an angel supernaturally intervene to bring the necessary sheep from Lavan's flock to Yaakov's.</li>
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<subcategory name="The Birthright">
 
<subcategory name="The Birthright">
 
Sale of the Birthright
 
Sale of the Birthright
<p><a href="Bereshit25-19-34" data-aht="source">Bereshit 25</a> discusses Yaakov's buying of the birthright from the famished Esav. The story raises several question regarding the ethics of Yaakov's actions.&#160; 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?&#160; 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>
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<p><a href="Bereshit25-19-34" data-aht="source">Bereshit 25</a> discusses Yaakov's buying of the birthright from the famished Esav. The story raises several question regarding the ethics of Yaakov's actions.&#160; 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?&#160; 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><b>Esav was unworthy</b> – According to&#160;<a href="BereshitRabbah63-13" data-aht="source">Bereshit Rabbah</a> and <multilink><a href="RashiBereshit25-31-34" data-aht="source">Rashi</a><a href="RashiBereshit25-31-34" data-aht="source">Bereshit 25:31-34</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the birthright was a spiritual commodity, the priestly status, which Esav was both unworthy of and uninterested in receiving.</li>
 
<li><b>Esav was unworthy</b> – According to&#160;<a href="BereshitRabbah63-13" data-aht="source">Bereshit Rabbah</a> and <multilink><a href="RashiBereshit25-31-34" data-aht="source">Rashi</a><a href="RashiBereshit25-31-34" data-aht="source">Bereshit 25:31-34</a><a href="R. Shelomo Yitzchaki (Rashi)" data-aht="parshan">About R. Shelomo Yitzchaki</a></multilink>, the birthright was a spiritual commodity, the priestly status, which Esav was both unworthy of and uninterested in receiving.</li>
 
<li><b>Yaakov paid fair value</b>&#160;–&#160;<multilink><a href="RashbamBereshit25-31-34" data-aht="source">Rashbam</a><a href="RashbamBereshit25-31-34" data-aht="source">Bereshit 25:31-34</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> claims that Yaakov paid for the birthright in full, with money.&#160; The accompanying meal served simply to seal the deal.&#160; <multilink><a href="IbnEzraBereshitFirstCommentary25-31-34" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary25-31-34" data-aht="source">Bereshit First Commentary 25:31-34</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, instead, suggests that the birthright was almost worthless since Yitzchak was penniless. As such, the lentil stew was a fair price.</li>
 
<li><b>Yaakov paid fair value</b>&#160;–&#160;<multilink><a href="RashbamBereshit25-31-34" data-aht="source">Rashbam</a><a href="RashbamBereshit25-31-34" data-aht="source">Bereshit 25:31-34</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> claims that Yaakov paid for the birthright in full, with money.&#160; The accompanying meal served simply to seal the deal.&#160; <multilink><a href="IbnEzraBereshitFirstCommentary25-31-34" data-aht="source">Ibn Ezra</a><a href="IbnEzraBereshitFirstCommentary25-31-34" data-aht="source">Bereshit First Commentary 25:31-34</a><a href="R. Avraham ibn Ezra" data-aht="parshan">About R. Avraham ibn Ezra</a></multilink>, instead, suggests that the birthright was almost worthless since Yitzchak was penniless. As such, the lentil stew was a fair price.</li>
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</subcategory>
 
</subcategory>
 
<subcategory>Taking the Blessing
 
<subcategory>Taking the Blessing
<p><a href="Bereshit27-1-30" data-aht="source">Bereshit 27</a>&#160;describes Rivka's machinations to ensure that Yitzchak's blessing go to Yaakov rather than Esav.&#160; How should Yaakov's role in the deception of his father be viewed?&#160; Was he a willing or unwilling participant?&#160;&#160; Were his actions justified?</p>
+
<p><a href="Bereshit27-1-30" data-aht="source">Bereshit 27</a>&#160;describes Rivka's machinations to ensure that Yitzchak's blessing go to Yaakov rather than Esav.&#160; How should Yaakov's role in the deception of his father be viewed?&#160; Was he a willing or unwilling participant?&#160;&#160; Were his actions justified?</p><ul>
<ul>
 
 
<li><b>Justified</b> –Several commentators suggest that Yaakov's deceit was justified:</li>
 
<li><b>Justified</b> –Several commentators suggest that Yaakov's deceit was justified:</li>
 
<ul>
 
<ul>
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<subcategory name="Subservience">
 
<subcategory name="Subservience">
 
Subservience to Esav
 
Subservience to Esav
<p>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?</p>
+
<p>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?</p><ul>
<ul>
 
 
<li><b>Praiseworthy</b> – Zohar Vayishlakh 115a</li>
 
<li><b>Praiseworthy</b> – Zohar Vayishlakh 115a</li>
 
<li><b>Necessary</b>&#160;– <multilink><a href="BereshitRabbah75-5" data-aht="source">Bereshit Rabbah 75:5</a><a href="BereshitRabbah75-5" data-aht="source">75:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> suggests that such self degradation and flattery is necessary and pragmatic.</li>
 
<li><b>Necessary</b>&#160;– <multilink><a href="BereshitRabbah75-5" data-aht="source">Bereshit Rabbah 75:5</a><a href="BereshitRabbah75-5" data-aht="source">75:5</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> suggests that such self degradation and flattery is necessary and pragmatic.</li>
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<category>Parents and Siblings
 
<category>Parents and Siblings
 
<subcategory>Favored by Rivka
 
<subcategory>Favored by Rivka
<p><a href="Bereshit25-19-34" data-aht="source">Bereshit 25:28</a>&#160;shares that while Yitzchak preferred Esav, Rivka favored Yaakov (וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב).&#160; What led Rivka to love Yaakov? [For approaches as to why Yitzchak, in contrast, might have loved Esav, see <a href="Why Bless Esav" data-aht="page">Why Bless Esav</a> and <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a>.]</p><ul>
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<p><a href="Bereshit25-19-34" data-aht="source">Bereshit 25:28</a>&#160;shares that while Yitzchak preferred Esav, Rivka favored Yaakov (וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב).&#160; What led Rivka to love Yaakov? [For approaches as to why Yitzchak, in contrast, might have loved Esav, see <a href="Why Bless Esav" data-aht="page">Why Bless Esav</a> and <a href="A Portrait of Esav" data-aht="page">A Portrait of Esav</a>.]</p>
 +
<ul>
 
<li><b>The prophecy</b> –&#160;<multilink><a href="RashbamBereshit25-28" data-aht="source">Rashbam</a><a href="RashbamBereshit25-28" data-aht="source">Bereshit 25:28</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> clams that Rivka's preference for Yaakov was a direct result of the prophecy which granted him superior status to his brother.</li>
 
<li><b>The prophecy</b> –&#160;<multilink><a href="RashbamBereshit25-28" data-aht="source">Rashbam</a><a href="RashbamBereshit25-28" data-aht="source">Bereshit 25:28</a><a href="R. Shemuel b. Meir (Rashbam)" data-aht="parshan">About R. Shemuel b. Meir</a></multilink> clams that Rivka's preference for Yaakov was a direct result of the prophecy which granted him superior status to his brother.</li>
 
<li><b>Character</b> – <multilink><a href="RalbagBereshitBeurHaParashah25-27-28" data-aht="source">Ralbag </a><a href="RalbagBereshitBeurHaParashah25-27-28" data-aht="source">Bereshit Beur HaParashah 25:27-28</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>and&#160;<multilink><a href="HoilMosheBereshit28-5" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit28-5" data-aht="source">Bereshit 28:5</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> assert that Rivka's preference related to Yaakov's character; she saw in him both the traits of integrity and mercy.<fn>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.&#160;<multilink><a href="RYosefBekhorShorBereshit25-28" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit25-28" data-aht="source">Bereshit 25:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> who suggests that women in general like those who raise animals.</fn></li>
 
<li><b>Character</b> – <multilink><a href="RalbagBereshitBeurHaParashah25-27-28" data-aht="source">Ralbag </a><a href="RalbagBereshitBeurHaParashah25-27-28" data-aht="source">Bereshit Beur HaParashah 25:27-28</a><a href="R. Levi b. Gershom (Ralbag, Gersonides)" data-aht="parshan">About R. Levi b. Gershom</a></multilink>and&#160;<multilink><a href="HoilMosheBereshit28-5" data-aht="source">Hoil Moshe</a><a href="HoilMosheBereshit28-5" data-aht="source">Bereshit 28:5</a><a href="R. Moshe Yitzchak Ashkenazi (Hoil Moshe)" data-aht="parshan">About R. Moshe Yitzchak Ashkenazi</a></multilink> assert that Rivka's preference related to Yaakov's character; she saw in him both the traits of integrity and mercy.<fn>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.&#160;<multilink><a href="RYosefBekhorShorBereshit25-28" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit25-28" data-aht="source">Bereshit 25:28</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink> who suggests that women in general like those who raise animals.</fn></li>
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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 <a href="Bereshit29-30-33" data-aht="source">Bereshit 29:31</a>, Leah is referred to as "שְׂנוּאָה", one who is hated. In the immediately preceding <a href="Bereshit29-30-33" data-aht="source">verse</a>, 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 <a href="Bereshit29-30-33" data-aht="source">Bereshit 29:31</a>, Leah is referred to as "שְׂנוּאָה", one who is hated. In the immediately preceding <a href="Bereshit29-30-33" data-aht="source">verse</a>, 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 commentators<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".&#160; 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 commentators<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".&#160; Here, too, R. Hirsch suggests that the Torah is simply contrasting a loved and less loved wife.</fn></li>
 
<li><b>Hated Leah</b> – <multilink><a href="BereshitRabbah71-2" data-aht="source">Bereshit Rabbah 71:2</a><a href="BereshitRabbah71-2" data-aht="source">71:2</a><a href="BereshitRabbah78-9" data-aht="source">78:9</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,&#160;<multilink><a href="RambanBereshit29-31" data-aht="source">Ramban</a><a href="RambanBereshit29-31" data-aht="source">Bereshit 29:31</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> and the <multilink><a href="NetzivBereshit29-31" data-aht="source">Netziv</a><a href="NetzivBereshit29-31" data-aht="source">Bereshit 29:31</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>, in contrast, assume that Yaakov actively hated Leah for her deceit.&#160; 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> – <multilink><a href="BereshitRabbah71-2" data-aht="source">Bereshit Rabbah 71:2</a><a href="BereshitRabbah71-2" data-aht="source">71:2</a><a href="BereshitRabbah78-9" data-aht="source">78:9</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink>,&#160;<multilink><a href="RambanBereshit29-31" data-aht="source">Ramban</a><a href="RambanBereshit29-31" data-aht="source">Bereshit 29:31</a><a href="R. Moshe b. Nachman (Ramban, Nachmanides)" data-aht="parshan">About R. Moshe b. Nachman</a></multilink> and the <multilink><a href="NetzivBereshit29-31" data-aht="source">Netziv</a><a href="NetzivBereshit29-31" data-aht="source">Bereshit 29:31</a><a href="R. Naftali Tzvi Yehuda Berlin (Netziv)" data-aht="parshan">About R. Naftali Tzvi Yehuda Berlin</a></multilink>, in contrast, assume that Yaakov actively hated Leah for her deceit.&#160; 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?" (<a href="Bereshit30-1-3" data-aht="source">Bereshit 30:1-3</a>). 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?" (<a href="Bereshit30-1-3" data-aht="source">Bereshit 30:1-3</a>). 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><multilink><a href="RadakBereshit30-2" data-aht="source">Radak </a><a href="RadakBereshit30-2" data-aht="source">Bereshit 30:2</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>and <multilink><a href="RAvrahambHaRambamBereshit30-2" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit30-2" data-aht="source">Bereshit 30:2</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink><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><multilink><a href="RadakBereshit30-2" data-aht="source">Radak </a><a href="RadakBereshit30-2" data-aht="source">Bereshit 30:2</a><a href="R. David Kimchi (Radak)" data-aht="parshan">About R. David Kimchi</a></multilink>and <multilink><a href="RAvrahambHaRambamBereshit30-2" data-aht="source">R. Avraham b. HaRambam</a><a href="RAvrahambHaRambamBereshit30-2" data-aht="source">Bereshit 30:2</a><a href="R. Avraham Maimonides" data-aht="parshan">About R. Avraham Maimonides</a></multilink><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,&#160;<multilink><a href="AkeidatYitzchakBereshitPeirush3" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBereshitPeirush3" data-aht="source">Bereshit Peirush 3</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> 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".&#160; Her barrenness was not a reason to think her life was not worth living.</li>
 
<li>Finally,&#160;<multilink><a href="AkeidatYitzchakBereshitPeirush3" data-aht="source">Akeidat Yitzchak</a><a href="AkeidatYitzchakBereshitPeirush3" data-aht="source">Bereshit Peirush 3</a><a href="R. Yitzchak Arama (Akeidat Yitzchak)" data-aht="parshan">About R. Yitzchak Arama</a></multilink> 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".&#160; 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> –&#160;<multilink><a href="BereshitRabbah71-7" data-aht="source">Bereshit Rabbah 71:7</a><a href="BereshitRabbah71-7" data-aht="source">71:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> maintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"</li>
 
<li><b>Unjustified</b> –&#160;<multilink><a href="BereshitRabbah71-7" data-aht="source">Bereshit Rabbah 71:7</a><a href="BereshitRabbah71-7" data-aht="source">71:7</a><a href="Bereshit Rabbah" data-aht="parshan">About Bereshit Rabbah</a></multilink> maintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"</li>
 
<li><b>Misunderstood</b> – <multilink><a href="RYosefBekhorShorBereshit30-2-3" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit30-2-3" data-aht="source">Bereshit 30:2-3</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink><fn>See also <multilink><a href="ShadalBereshit25-27" data-aht="source">Shadal</a><a href="ShadalBereshit30-1" data-aht="source">Bereshit 30:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>.</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> – <multilink><a href="RYosefBekhorShorBereshit30-2-3" data-aht="source">R"Y Bekhor Shor</a><a href="RYosefBekhorShorBereshit30-2-3" data-aht="source">Bereshit 30:2-3</a><a href="R. Yosef Bekhor Shor" data-aht="parshan">About R. Yosef Bekhor Shor</a></multilink><fn>See also <multilink><a href="ShadalBereshit25-27" data-aht="source">Shadal</a><a href="ShadalBereshit30-1" data-aht="source">Bereshit 30:1</a><a href="R. Shemuel David Luzzatto (Shadal)" data-aht="parshan">About R. Shemuel David Luzzatto</a></multilink>.</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).&#160; 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?&#160; 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).&#160; 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?&#160; 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.&#160; 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.&#160; See <a href="Reuven and Bilhah" data-aht="page">Reuven and Bilhah</a>.</li>
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<subcategory name="Childrens' Births">
 
<subcategory name="Childrens' Births">
 
Births of Yaakov's Children
 
Births of Yaakov's Children
<p>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 schedule<fn>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.</fn> 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.</p><ul>
+
<p>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 schedule<fn>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.</fn> 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.</p>
 +
<ul>
 
<li>For details regarding the chronology, its difficulties, and potential solutions, see <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">The Births and Relative Ages of Yaakov's Children</a>.</li>
 
<li>For details regarding the chronology, its difficulties, and potential solutions, see <a href="The Births and Relative Ages of Yaakov's Children" data-aht="page">The Births and Relative Ages of Yaakov's Children</a>.</li>
 
</ul>
 
</ul>
 
</subcategory>
 
</subcategory>
 
<subcategory>Favoring Yosef
 
<subcategory>Favoring Yosef
<p><b>I. "כִּי בֶן זְקֻנִים הוּא לוֹ"</b> – 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: "&#8206;כִּי בֶן זְקֻנִים הוּא לוֹ".&#8206; What does this term mean and what does it suggest about the reasons for Yaakov's love?</p>
+
<p><b>I. "כִּי בֶן זְקֻנִים הוּא לוֹ"</b> – 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: "&#8206;כִּי בֶן זְקֻנִים הוּא לוֹ".&#8206; What does this term mean and what does it suggest about the reasons for Yaakov's love?</p><ul>
<ul>
 
 
<li><b>Similar to father</b> – Bereshit Rabbah, Tanchuma, Targum Pseudo-Jonathan all suggests that Yaakov's favoritism stemmed from the similarity between father and son.</li>
 
<li><b>Similar to father</b> – Bereshit Rabbah, Tanchuma, Targum Pseudo-Jonathan all suggests that Yaakov's favoritism stemmed from the similarity between father and son.</li>
 
<li><b>Actions/ traits</b> – 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.</li>
 
<li><b>Actions/ traits</b> – 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.</li>
 
<li><b>Age-related</b> – 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.</li>
 
<li><b>Age-related</b> – 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.</li>
</ul>
+
</ul><p><b> II. "עָשָׂה לוֹ כְּתֹנֶת פַּסִּים"</b> – What did Yaakov mean to signify in giving Yosef the cloak? Was he simply showing parental favoritism, or did he have other intentions?</p><ul>
<p><b> II. "עָשָׂה לוֹ כְּתֹנֶת פַּסִּים"</b> – What did Yaakov mean to signify in giving Yosef the cloak? Was he simply showing parental favoritism, or did he have other intentions?</p>
 
<ul>
 
 
<li><b> Show of love</b> – Ralbag</li>
 
<li><b> Show of love</b> – Ralbag</li>
 
<li><b> Sign of leadership or chosen status</b> – 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.<fn>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&#160;<a href="Yosef's Treatment of his Family" data-aht="page">Yosef's Treatment of his Family</a> for how this might have affected the siblings' interactions throughout the narrative.</fn></li>
 
<li><b> Sign of leadership or chosen status</b> – 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.<fn>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&#160;<a href="Yosef's Treatment of his Family" data-aht="page">Yosef's Treatment of his Family</a> for how this might have affected the siblings' interactions throughout the narrative.</fn></li>
</ul>
+
</ul><p><b>III. Double Portion</b>&#160;– 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 <a href="Yaakov's Retrospective and Yosef's Double Portion" data-aht="page">Yosef's Double Portion</a> for elaboration.]</p><ul>
<p><b>III. Double Portion</b>&#160;– 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 <a href="Yaakov's Retrospective and Yosef's Double Portion" data-aht="page">Yosef's Double Portion</a> for elaboration.]</p>
 
<ul>
 
 
<li><b>Prophecy</b> –&#160; 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.</li>
 
<li><b>Prophecy</b> –&#160; 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.</li>
 
<li><b>Love</b> – Ralbag, Tzeror HaMor, Or HaChayyim assume that the choice did indeed stem from Yaakov's love for rachel, and by extension, yosef.</li>
 
<li><b>Love</b> – Ralbag, Tzeror HaMor, Or HaChayyim assume that the choice did indeed stem from Yaakov's love for rachel, and by extension, yosef.</li>
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<subcategory name="Shimon and Levi:">
 
<subcategory name="Shimon and Levi:">
 
Shimon and Levi: The Incident in Shekhem
 
Shimon and Levi: The Incident in Shekhem
<p>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".&#160; Did Yaakov views their actions&#160; as being only tactically flawed, or also morally reprehensible?<fn>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".&#160; If so, then it would seem that Yaakov was also condemning the morality of Shimon and Levi's actions.</fn>&#160; Either way, what had he planned to do instead?&#160; For full discussion of the incident, see <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.</p>
+
<p>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".&#160; Did Yaakov views their actions&#160; as being only tactically flawed, or also morally reprehensible?<fn>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".&#160; If so, then it would seem that Yaakov was also condemning the morality of Shimon and Levi's actions.</fn>&#160; Either way, what had he planned to do instead?&#160; For full discussion of the incident, see <a href="Sin and Slaughter of Shekhem" data-aht="page">Sin and Slaughter of Shekhem</a>.</p><ul>
<ul>
 
 
<li><b>Retrieve Dinah</b> – 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.</li>
 
<li><b>Retrieve Dinah</b> – 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.</li>
 
<li><b>Kill only the guilty</b> – Ramban also raises the possibility that Yaakov&#160; thought to kill Shekhem alone.</li>
 
<li><b>Kill only the guilty</b> – Ramban also raises the possibility that Yaakov&#160; thought to kill Shekhem alone.</li>
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<ul>
 
<ul>
 
<li>Regarding the decision to grant Menashe and Ephraim tribal status, see discussion above and <a href="Yaakov's Retrospective and Yosef's Double Portion" data-aht="page">Yaakov's Retrospective and Yosef's Double Portion</a>.</li>
 
<li>Regarding the decision to grant Menashe and Ephraim tribal status, see discussion above and <a href="Yaakov's Retrospective and Yosef's Double Portion" data-aht="page">Yaakov's Retrospective and Yosef's Double Portion</a>.</li>
<li>regharding Yaakov's not recognizing his grandchildren, see <a href="When Did Yaakov Bless Ephraim and Menashe" data-aht="page">When Did Yaakov Bless Ephraim and Menashe</a>.</li>
+
<li>Regarding Yaakov's not recognizing his grandchildren, see <a href="When Did Yaakov Bless Ephraim and Menashe" data-aht="page">When Did Yaakov Bless Ephraim and Menashe</a>.</li>
 
</ul>
 
</ul>
 
</subcategory>
 
</subcategory>
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<category>Religious Identity
 
<category>Religious Identity
 
<subcategory>Oath at Beit El
 
<subcategory>Oath at Beit El
<p>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.&#160; Are the words "וְהָיָה ה' לִי לֵאלֹהִים" part of what he expects from Hashem, or what he will do for Hashem?&#160; If the latter, what is he promising to do?&#160; Was Hashem not already his God?</p>
+
<p>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.&#160; Are the words "וְהָיָה ה' לִי לֵאלֹהִים" part of what he expects from Hashem, or what he will do for Hashem?&#160; If the latter, what is he promising to do?&#160; Was Hashem not already his God?</p><ul>
<ul>
 
 
<li><b>Condition</b> – 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.</li>
 
<li><b>Condition</b> – 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.</li>
 
<li><b>Obligation</b> – Yaakov's words "וְהָיָה ה' לִי לֵאלֹהִים" begin the list of Yaakov's obligations to Hashem.</li>
 
<li><b>Obligation</b> – Yaakov's words "וְהָיָה ה' לִי לֵאלֹהִים" begin the list of Yaakov's obligations to Hashem.</li>
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</subcategory>
 
</subcategory>
 
</category>
 
</category>
<category>Comparisons to Other Figures
+
<category name="Comparisons">
 +
Comparisons to Other Figures
 
<ul>
 
<ul>
<li><b>Yaakov at the Well</b> – What can be learned by comparing Yaakov's behavior and actions when meeting Rachel at the well with others (avraham's servant and Moshe) who similarly find spouses there? </li>
+
<li><b>Yaakov at the Well</b> – What can be learned by comparing Yaakov's behavior and actions when meeting Rachel at the well with others (avraham's servant and Moshe) who similarly find spouses there?</li>
 
<li><a href="Avraham and Yaakov" data-aht="page">Avraham and Yaakov</a> – Avraham is the founding father of the nation, while Yaakov is the patriarch whose offspring literally constituted the "Children of Israel" ("בְּנֵי יִשְׂרָאֵל").&#8206; It is, thus, perhaps unsurprising that the life journeys of the two share several common features. What can be learned from a comparison of grandfather and grandson?</li>
 
<li><a href="Avraham and Yaakov" data-aht="page">Avraham and Yaakov</a> – Avraham is the founding father of the nation, while Yaakov is the patriarch whose offspring literally constituted the "Children of Israel" ("בְּנֵי יִשְׂרָאֵל").&#8206; It is, thus, perhaps unsurprising that the life journeys of the two share several common features. What can be learned from a comparison of grandfather and grandson?</li>
 
<li><a href="Yaakov and David" data-aht="page">Yaakov and David</a> – Yaakov, the father of the Children of Israel, and David, the founder of the dynastic monarchy, are two of the most central figures in all of Jewish history. Strikingly, there are numerous similarities between the general trajectories of their lives and the specific events which befall them.&#160; What do these teach us?</li>
 
<li><a href="Yaakov and David" data-aht="page">Yaakov and David</a> – Yaakov, the father of the Children of Israel, and David, the founder of the dynastic monarchy, are two of the most central figures in all of Jewish history. Strikingly, there are numerous similarities between the general trajectories of their lives and the specific events which befall them.&#160; What do these teach us?</li>
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</category>
 
</category>
 
<category>Yaakov in the Arts
 
<category>Yaakov in the Arts
<p>Art and music often serve as "modern midrash" on the Biblical text. The artists' choices reflect certain ambiguities in the text and different possible interpretive stances, making a wonderful foil through which to study the original story. Some examples follow:</p>
+
<p>Art and music often serve as "modern midrash" on the Biblical text. The artists' choices reflect certain ambiguities in the text and different possible interpretive stances, making a wonderful foil through which to study the original story. Some examples follow:</p><ul>
<ul>
 
 
<li>See <a href="Sale of the Birthright in Art" data-aht="page">Sale of the Birthright in Art</a></li>
 
<li>See <a href="Sale of the Birthright in Art" data-aht="page">Sale of the Birthright in Art</a></li>
 
<li>See <a href="Yaakov's Dream in Art" data-aht="page">Yaakov's Dream in Art</a></li>
 
<li>See <a href="Yaakov's Dream in Art" data-aht="page">Yaakov's Dream in Art</a></li>

Version as of 06:11, 21 November 2018

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?

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?

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.
  • 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?]

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?

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?

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?

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.]

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?

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:
  • 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?!"
  • MisunderstoodR"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.

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?

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 to Sons

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 at the end of Yaakov's sons' own lives, events which will occur to their descendants upon their return to the Land of Israel, or what will transpire to the nation as a whole in Messianic times?  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")? Is his speech a collection of blessings or prophecies? These questions affect how one understand Yaakov's words to each of his sons.

Menashe & Ephraim

Did Yaakov have a relationship with his grandchildren, Menashe and Ephraim? On one hand he blesses and grants them tribal status. On the other hand, when Yosef brings them to visit, he does not even recognize them. What motivated Yaakov to bless Menashe and Ephraim more than his other grandchildren?

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 to Other Figures

  • Yaakov at the Well – What can be learned by comparing Yaakov's behavior and actions when meeting Rachel at the well with others (avraham's servant and Moshe) who similarly find spouses there?
  • Avraham and Yaakov – Avraham is the founding father of the nation, while Yaakov is the patriarch whose offspring literally constituted the "Children of Israel" ("בְּנֵי יִשְׂרָאֵל").‎ It is, thus, perhaps unsurprising that the life journeys of the two share several common features. What can be learned from a comparison of grandfather and grandson?
  • Yaakov and David – Yaakov, the father of the Children of Israel, and David, the founder of the dynastic monarchy, are two of the most central figures in all of Jewish history. Strikingly, there are numerous similarities between the general trajectories of their lives and the specific events which befall them.  What do these teach us?

Yaakov in the Arts

Art and music often serve as "modern midrash" on the Biblical text. The artists' choices reflect certain ambiguities in the text and different possible interpretive stances, making a wonderful foil through which to study the original story. Some examples follow: