Yaakov/0/he

יעקב – סקירה

סקירה

The Yaakov narratives span half of Sefer Bereshit, giving the reader significant insight into his life and character. When describing himself to Paroh, Yaakov says, "מְעַט וְרָעִים הָיוּ יְמֵי שְׁנֵי חַיַּי" (few and unfortunate were the days of my life), a somewhat apt description of Yaakov's burden-filled years.  From the moment after he buys the birthright and receives the blessing of Yitzchak, his life is filled with misfortune upon misfortune. He is forced to flee from home, tricked into marrying an unwanted wife, and cheated in business. Upon his return to Israel, his daughter is raped and his favorite son, Yosef, is sold into slavery.

Yaakov's character is complex. He is described as an "אִישׁ תָּם", yet he deceives his brother.  He is courageous and powerful enough to fight an angel, yet passive in face of Shekhem's rape of Dinah.  He adores Rachel, yet he is one of the few husbands in Tanakh to explicitly rebuke his wife. How are we to understand these contrasting traits?  The page below explores Yaakov's character, relationships, and deeds as seen through the eyes of generations of commentators. Together, they weave a fascinating tapestry of the father of our nation.

Religious Identity

הנדר בבית אל

Upon awakening after his dream in Beit El (בראשית כ״ח:י״ח-כ״ב), Yaakov makes an oath, saying that if Hashem watches over him, "וְשַׁבְתִּי בְשָׁלוֹם אֶל בֵּית אָבִי וְהָיָה י"י 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?

• תנאי – רשב״םבראשית כ״ח:כ״אאודות ר' שמואל בן מאיר and ר׳ אברהם בן הרמב״םבראשית כ״ח:כ״אאודות ר' אברהם בן הרמב"ם assert that Yaakov's words "וְהָיָה ה' לִי לֵאלֹהִים" are part of Yaakov's requests; he is asking that Hashem help him.
• חובה – Alternatively, Yaakov's words "וְהָיָה ה' לִי לֵאלֹהִים" begin the list of Yaakov's obligations to Hashem.
• According to רד״קבראשית כ״ח:כ״אבראשית ל״ג:ד׳בראשית ל״ז:ג׳אודות ר' דוד קמחי, Yaakov promises that if Hashem watches over him, he will then devote himself to service of Hashem and no longer engage in other pursuits. רמב״ןבראשית כ״ח:כ״אבראשית ל״ב:י״גאודות ר' משה בן נחמן, 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.  ראו גניבת רחל את התרפים for discussion of this possibility.

שמירת מצוות

The issue of whether or not the Avot kept the mitzvot has been hotly debated for generations. On one hand, they lived centuries before the Torah was given and many of its laws would be meaningless to them.  Moreover, there are certain prohibitions which the Torah testifies to their having transgressed, such as Yaakov's marrying two wives. On the other hand, it seems paradoxical to conceive of the founders of a religion not observing even its most basic commandments.

• For a full discussion and sources, ראו אבות ומצוות.

תכונות מיוחדות

"וְיַעֲקֹב אִישׁ תָּם יֹשֵׁב אֹהָלִים"

בראשית כ״ה introduces Yaakov by telling the reader that he was an "אִישׁ תָּם יֹשֵׁב אֹהָלִים". What, though, do each of these descriptions mean? Do they speak of spiritual aspects of Yaakov's personality or of more mundane character traits?

• "אִישׁ תָּם" – Most commentators explain this term to mean that Yaakov was honest and upright, a man of integrity.¹  שד״לבראשית כ״ה:כ״זאודות ר' שמואל דוד לוצאטו 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:
• למדן – בראשית רבהס״ג:י׳אודות בראשית רבה, רש״יבראשית כ״ה:כ״זאודות ר' שלמה יצחקי, and רלב״גבראשית ביאור הפרשה כ״ה:כ״ז-כ״חאודות ר' לוי בן גרשום all explain that Yaakov spent his days learning in the "Beit Midrash of Shem and Ever". רד״קבראשית כ״ה:כ״זאודות ר' דוד קמחי agrees that "אֹהָלִים" refers to "tents of learning" but suggests that Yaakov filled his days searching after more general wisdom.²
• מתבודד – ר׳ אברהם בן הרמב״םבראשית כ״ה:כ״זאודות ר' אברהם בן הרמב"ם suggests  that Yaakov spent his days in solitude, engaging in "התבודדות", presumably trying to commune with Hashem.
• רועה צאן – רשב״םבראשית כ״ה:כ״חאודות ר' שמואל בן מאיר and אבן עזראבראשית פירוש ראשון כ״ה:כ״זאודות ר' אברהם אבן עזרא more simply suggest that the verse speaks of Yaakov's shepherding profession, pointing to the phrase "אֲבִי יֹשֵׁב אֹהֶל וּמִקְנֶה" (בראשית ד':כ') as evidence.

Sheep Breeder

בראשית ל' highlights Yaakov's success in sheep breeding.  While בראשית ל׳:ל״ז-ל״ט speaks of a ploy performed by placing certain peeled branches in front of the mating sheep, בראשית ל״א:ז׳-י״ב 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?

• Miracle – רש״יבראשית ל״א:י׳אודות ר' שלמה יצחקי and בראשית רבהע״ג:י׳אודות בראשית רבה suggest that Hashem had an angel supernaturally intervene to bring the necessary sheep from Lavan's flock to Yaakov's.
• Divinely taught scientific knowledge – רלב״גבראשית ביאור הפרשה ל׳:ל״ח-ל״טבראשית ביאור הפרשה ל״א:י׳-י״באודות ר' לוי בן גרשום assumes that there is a scientific basis for Yaakov's actions, and that what one looks at during mating can affect the offspring's physical appearance. Yaakov himself, however, would not have been aware of this had Hashem not given him the idea in a dream. Contemporary scientists have attempted to find more modern scientific explanations for the breeding.  ראו י' פליקס³ who suggests that Mendelian Genetics (relayed by Hashem to Yaakov) can explain the successful outcome, while others⁴ point to the role of epigenetics.
• Professional herder's knowledge – Some scholars suggest that Yaakov used his knowledge of animal behavior to promote breeding in his animals and inhibit breeding in Lavan's animals.⁵

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 – בבראשית כ״ט 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 – ר׳ דוד צבי הופמןבראשית כ״ט:י׳אודות ר' דוד צבי הופמן points out that in this story, the Torah tangentially shares that Yaakov, and not only Esav, possessed great physical strength.⁶  He points out, though, that Yaakov is never seen using his strength to hurt those weaker than himself.
• Ordinary strength – ר׳ יוסף בכור שורבראשית כ״ט:י׳אודות ר' יוסף בכור שור 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. רד״קבראשית כ״ט:י׳אודות ר' דוד קמחי 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.⁷
• האבקות עם מלאכים? – 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?  ראו "שרית עם א-להים ואנשים".

Possible Sins / Flaws

מכירת הבכורה

בראשית כ״ה 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 מכירת הבכורה – עסקה הוגנת?]

• Esav was unworthy – According to Bereshit Rabbah and רש״יבראשית כ״ה:ל״א-ל״דאודות ר' שלמה יצחקי, the birthright was a spiritual commodity, namely the priestly status, which Esav was both unworthy of and uninterested in receiving.
• Yaakov paid fair value – רשב״םבראשית כ״ה:ל״א-ל״דאודות ר' שמואל בן מאיר claims that Yaakov paid for the birthright in full, with money.  The accompanying meal served simply to seal the deal.  אבן עזראבראשית פירוש ראשון כ״ה:ל״א-ל״דאודות ר' אברהם אבן עזרא, 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 – ר׳ יוסף בכור שורבראשית כ״ה:כ״ט-ל׳אודות ר' יוסף בכור שור 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.

לקיחת הברכה

בראשית כ״ז 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 – רד״קבראשית כ״ז:י״טאודות ר' דוד קמחיsuggests that Yaakov was simply acting according to his mother's wishes. Moreover since he was the worthy son, and acting to fulfill the prophecy,⁸ his deception was justified.⁹ 
• Retrieving a loss – ר׳ יוסף בכור שורבראשית כ״ז:י׳אודות ר' יוסף בכור שור, 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. בראשית רבהס״ה:י״חאודות בראשית רבה ורש״יבראשית כ״ז:י״טאודות ר' שלמה יצחקי attempt to minimize Yaakov's lying by re-punctuating his words "אָנֹכִי עֵשָׂו בְּכֹרֶךָ" to read "אנכי – המביא לך, ועשו הוא בכורך." בעל הכתב והקבלהבראשית כ״ז:י״באודות ר' יעקב מקלנבורג, instead, defends Yaakov by  suggesting that he was an unwilling participant, and even hoped to be found out.
• Unjustified – תנחומאויצא הוספה י״אאודות התנחומא suggests that Yaakov sinned and was punished measure for measure for his trickery.

חוסר ביטחון בה'?

בבראשית ל״ב:ז׳-ח׳, 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,¹⁰ should this fear be interpreted negatively as betraying a lack of trust in Hashem?

• No lack of faith – בראשית רבהע״ו:ב׳אודות בראשית רבה¹¹ explains that Yaakov thought that he might have sinned and therefore no longer deserved Hashem's blessing. ר׳ יוסף בכור שורבראשית ל״ב:י״ב-י״גאודות ר' יוסף בכור שור,¹² 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.
• חוסר בטחון – רשב״םבראשית ל״ב:כ״טאודות ר' שמואל בן מאיר ומלבי״םבראשית ל״ב:ח׳אודות ר' מאיר ליבוש וייזר blame Yaakov for not trusting in Hashem.  Rashbam even suggests that the attack by the angel was a punishment for this lack of trust.¹³  ראו "שרית עם א-להים ואנשים".

Subservience to Esav

Commentators debate how to evaluate Yaakov's extreme acts of subservience to his brother (בראשית ל״ג:ג׳). Is it wrong to degrade one's self and show weakness to an enemy?

• ראוי לשבח – זהר וישלח קט"ו.
• נצרך – בראשית רבה ע״ה:ה׳ע״ה:ה׳אודות בראשית רבה suggests that such self degradation and flattery is necessary and pragmatic.
• בעייתי – בראשית רבה ע״ה:ב׳ע״ה:ב׳אודות בראשית רבה¹⁴ questions Yaakov's behavior, suggesting that the righteous never should humble themselves before the wicked.

הורים ואחים

Favored by Rivka

בראשית כ"ה:כ"ח 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 למה רצה יצחק לברך את עשו? and דמותו של עשו.]

• The prophecy – רשב״םבראשית כ״ה:כ״חאודות ר' שמואל בן מאיר clams that Rivka's preference for Yaakov was a direct result of the prophecy which granted him superior status to his brother.
• Character – רלב״גבראשית ביאור הפרשה כ״ה:כ״ז-כ״חאודות ר' לוי בן גרשום והואיל משהבראשית כ״ח:ה׳אודות ר' משה יצחק אשכנזי assert that Rivka's preference related to Yaakov's character; she saw in him both the traits of integrity and mercy.¹⁵

יעקב ועשו

ראו לעיל לגבי קניית הבכורה ולקיחת הברכה. 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 (בראשית ל״ב:ז׳), 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 (בראשית ל״ג:ד׳).

• Still angry – The majority of commentators¹⁶ assume that Esav was still angry and was approaching with 400 men, intent on attacking Yaakov.  They explain Esav's kissing of Yaakov in Bereshit 33 to be either insincere¹⁷ (or even an attempt to harm Yaakov)¹⁸, a result of Yaakov's successful attempts at appeasement,¹⁹ or an act of Divine intervention.²⁰
• Anger dissipated – רשב״םבראשית ל״ב:ז׳-ח׳אודות ר' שמואל בן מאיר,²¹ 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.²² [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, ראו "שרית עם א-להים ואנשים" ויעקב מחלק את מחנהו.]

נשים

יעקב ולאה: "כִּי שְׂנוּאָה לֵאָה"

In בראשית כ"ט:ל"א, Leah is referred to as "שְׂנוּאָה", one who is hated. In the immediately preceding פסוק, 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?

• העדיף את רחל – Many commentators²³ assume that Yaakov loved both wives; and that the word "hated" is a relative term, meaning only that Leah was not as loved as Rachel.²⁴
• אכן שנא את לאה – בראשית רבהע״א:ב׳ע״ח:ט׳אודות בראשית רבה, רמב״ןבראשית כ״ט:ל״אאודות ר' משה בן נחמן, and the נצי״בבראשית כ״ט:ל״אאודות ר' נפתלי צבי יהודה ברלין, 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.²⁵

יעקב ורחל: "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?" (בראשית ל׳:א׳-ג׳). Is Yaakov's anger at his wife justified?

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

• רד״קבראשית ל׳:ב׳אודות ר' דוד קמחי ור׳ אברהם בן הרמב״םבראשית ל׳:ב׳אודות ר' אברהם בן הרמב"ם²⁶ 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.²⁷
• רמב״ןבראשית ל׳:א׳אודות ר' משה בן נחמן,²⁸ 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, עקדת יצחקבראשית פירוש ג׳אודות ר' יצחק עראמה views Yaakov as 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 – בראשית רבהע״א:ז׳אודות בראשית רבהmaintains that Yaakov was in the wrong, presenting Hashem as responding to Yaakov, "כך עונין את המעיקות?!"
• Misunderstood – ר׳ יוסף בכור שורבראשית ל׳:ב׳-ג׳אודות ר' יוסף בכור שור²⁹ asserts that Yaakov misunderstood his wife, assuming that she was expecting him to somehow do what Hashem had not, when Rachel had meant only that he should take her maidservant and sire children from her so that Rachel could be their surrogate mother.

מעמד בלהה וזלפה

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 בראשית ל״ה:כ״ב, during the incident with Reuven, Bilhah is referred to as a concubine. Afterwards, (חוץ מבראשית ל"ה:כ"ה-כ"ו), they are never again referred to as servants, and in בראשית ל״ז:ב׳ 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?

• 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 מעשה ראובן ובלהה.

בנים

הולדת בני יעקב

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 schedule³⁰ 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 Shekhem, 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 הכרונולוגיה של הולדת בני יעקב.

העדפת יוסף

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 – בראשית רבהפ״ד:ח׳אודות בראשית רבה, תנחומאוישב ב׳אודות התנחומא, ותרגום ירושלמי (יונתן)בראשית ל״ז:ג׳אודות תרגום ירושלמי (יונתן) all suggests that Yaakov's favoritism stemmed from the similarity between father and son.
• Actions/ traits – תרגום אונקלוסבראשית ל״ז:ג׳אודות תרגום אונקלוס, אבן עזראבראשית פירוש ראשון ל״ז:ג׳אודות ר' אברהם אבן עזרא, ורד״קבראשית ל״ז:ג׳אודות ר' דוד קמחי maintain that "בֶן זְקֻנִים" means "wise" and it was this trait which led to the extra love. רמב״ןבראשית ל״ז:ג׳אודות ר' משה בן נחמן instead suggests that Yosef was chosen to serve his father, and this created the close bond.
• Age-related – ר׳ אברהם בן הרמב״םבראשית ל״ז:ג׳אודות ר' אברהם בן הרמב"ם ושד״לבראשית ל״ז:ג׳אודות ר' שמואל דוד לוצאטו 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. רלב״גבראשית ביאור הפרשה ל״ז:ג׳אודות ר' לוי בן גרשום 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?

• הפגנת אהבה – רלב״גבראשית ביאור הפרשה ל״ז:ג׳אודות ר' לוי בן גרשום
• Sign of leadership or chosen status – ספורנובראשית ל״ז:ג׳אודות ר' עובדיה ספורנו, הכתב והקבלהבראשית ל״ז:ג׳אודות ר' יעקב מקלנבורג, ורש״ר הירשבראשית ל״ז:ג׳אודות ר' שמשון רפאל הירש 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.³¹

III. פי שניים – בבראשית מ״ח, 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.]

• אהבה – רלב"ג, צרור המור, ואור החיים assume that the choice did indeed stem from Yaakov's love for Rachel, and by extension, Yosef.
• נבואה –  ר׳ שמואל בן חפני גאון, אברבנאלבראשית מ״חאודות ר' יצחק אברבנאל וספורנובראשית מ״ח:ד׳אודות ר' עובדיה ספורנו 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.
• במקום ראובן – אבן עזראבראשית פירוש ראשון מ״ח:ט״זאודות ר' אברהם אבן עזרא ורלב״גבראשית ביאור המילות מ״ח:ד׳אודות ר' לוי בן גרשום assert that the choice was a consequence of Reuven's rejection.  In the aftermath of Reuven's deed, Yaakov transferred the birthright from the firstborn of his first wife to the firstborn of his second wife, Rachel.
• Incentive – ר' ויטמן³² 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.

ראובן ובלהה

בראשית ל״ה:כ״ב recounts that Reuven had relations with Yaakov's concubine, Bilhah. What prompted Reuven, ostensibly a righteous figure, to commit such a deed? The verse also 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, ראו מעשה ראובן ובלהה.

שמעון ולוי: מעשה שכם

בראשית ל"ד describes the rape of Dinah and the ensuing decimation of the 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?³³  Either way, what had he planned to do instead?  For full discussion of the incident, ראו חטא שכם ותגובת בני יעקב.

• Retrieve Dinah – רמב״ןבראשית ל״ד:י״גאודות ר' משה בן נחמן 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 – רמב״ןבראשית ל״ד:י״גאודות ר' משה בן נחמן also raises the possibility that Yaakov wanted to kill only Shekhem.
• 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.³⁴ 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.  

ברכות לבניו

בראשית מ"ט details Yaakov's final words to his sons, where he tells them "אֵת אֲשֶׁר יִקְרָא אֶתְכֶם בְּאַחֲרִית הַיָּמִים". 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.

• לעיון בברכת יהודה, ראו: ברכת יהודה – מלכות נצחית?
• לעיון בברכת יוסף, ראו: ברכת יעקב ליוסף.

מנשה ואפרים

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?

• Regarding the decision to grant Menashe and Ephraim tribal status, see discussion above and Yaakov's Retrospective and Yosef's Double Portion.
• Regarding Yaakov's not recognizing his grandchildren, ראו מתי בירך יעקב את אפרים ומנשה?.

השוואות לדמויות אחרות

• יעקב ליד הבאר – 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?
• אברהם ויעקב – 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?  ראו אברהם ויעקב.
• יעקב ודוד – 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?  ראו יעקב ודוד.

יעקב באמנויות

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:

• ראו מכירת הבכורה באמנות
• ראו חלום יעקב באמנות
• ראו מאבק יעקב עם המלאך במוסיקה
• ראו מפגש יעקב ועשו באמנות
• ראו ברכת אפרים ומנשה באמנות

¹ In four of the eight occurrences of the word in Tanakh, it is paired with the word "יָשָׁר", honest.

² 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? להרחבה, ראו אבות ומצוות.

³ ראו עולם התנ"ך, בראשית (תל אביב, תשס"ב): 180-183. יהודה פליקס מציע that Yaakov's actions with the sticks were only for show, to let Lavan think that he was only doing what all shepherds did.  In reality, though, the peeling of the sticks played no role in the outcome.

⁴ ראו למשל, J. Backon, "Jacob and the Spotted Sheep: the Role of Prenatal Nutrition on Epigenetics of Fur Color", JBQ 36:4 (2008) ומאמר R. Siegel, "Jacob’s Epigenetics: Spare the Rod or Spoil the Flock", Derech HaTeva: A Journal of Torah and Science (2015-2016): 53-56.

⁵ ראו למשל Scott Noegel, "Sex, Sticks, and the Trickster in Gen. 30:31-43: A New Look at an Old Crux", Journal of Ancient Near Eastern Society 25 (1997), 7-17.

⁶ ראו גם רשב״םאודות ר' שמואל בן מאיר, "להודיע גבורתו בא הכתוב".

⁷ הוא כותב: "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.

⁸ ראו רשב״םבראשית כ״ז:י״גאודות ר' שמואל בן מאיר who precedes him on this point.

⁹ ראו אור החייםבראשית כ״ז:ח׳אודות ר' חיים בן עטר 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.

¹⁰ ראו דברי ה' ליעקב בבראשית כ"ח:ט"ו: "וְהִנֵּה אָנֹכִי עִמָּךְ וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ וַהֲשִׁבֹתִיךָ אֶל הָאֲדָמָה הַזֹּאת".

¹¹ ראו גם רד״קבראשית כ״ה:כ״זבראשית כ״ז:י״טבראשית ל״ב:ד׳בראשית ל״ב:ז׳בראשית ל״ב:כ״ואודות ר' דוד קמחי, רמב״ןבראשית ל״ב הקדמהאודות ר' משה בן נחמן, רש״ר הירשבראשית ל״ב:ח׳אודות ר' שמשון רפאל הירש ואחרים.  בראשית רבה מציע 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.

¹² ראו גם אבן עזראבראשית פירוש ראשון ל״ב:ט׳אודות ר' אברהם אבן עזרא והדעה שנדחתה על ידי רמב״ןבראשית ל״ב:י״גאודות ר' משה בן נחמן.

¹³ ראו גם רד״קבראשית כ״ה:כ״זבראשית כ״ז:י״טבראשית ל״ב:כ״ובראשית ל״ז:ג׳אודות ר' דוד קמחי who asserts that the injury to Yaakov's thigh was due to his lack of trust as betrayed by his subservience to Esav.

¹⁴ ראו מאמר ר"י מדן, "המפגש ביו יעקב לעשו" in "כי קרוב אליך: ספר בראשית" (תל אביב, תשע"ד): 256-258, who elaborates on this position.  He suggests that Yaakov's covenant with Lavan was similarly problematic.

¹⁵ בעל הואיל משה מציע 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. השוו ר׳ יוסף בכור שורבראשית כ״ה:כ״חאודות ר' יוסף בכור שור who suggests that women in general like those who raise animals.

¹⁶ ראו, לדוגמא, רש״יבראשית ל״ב:ז׳אודות ר' שלמה יצחקי, רד״קבראשית ל״ב:ז׳אודות ר' דוד קמחי, ר׳ אברהם בן הרמב״םבראשית ל״ב:ז׳אודות ר' אברהם בן הרמב"ם, ספורנובראשית ל״ב:ז׳בראשית ל״ג:ד׳אודות ר' עובדיה ספורנו, ורד"צ הופמןבראשית ל״ב:ז׳אודות ר' דוד צבי הופמן.

¹⁷ ראו הדעה הראשונה בספרי במדברט׳:י׳אודות ספרי במדבר ובמדבר רבהג׳:י״גאודות במדבר רבה.

¹⁸ ראו ר' ינאי בבראשית רבה ע״ח:ט׳ע״ח:ט׳אודות בראשית רבה, ובדומה בשיר השירים רבהז׳:ה׳אודות שיר השירים רבה ושמות רבהה׳:י׳אודות שמות רבה.

¹⁹ ראו, למשל, רד״קבראשית ל״ג:ד׳אודות ר' דוד קמחי וספורנובראשית ל״ג:ד׳אודות ר' עובדיה ספורנו.

²⁰ ראו ר׳ דוד צבי הופמןבראשית ל״ג:ד׳אודות ר' דוד צבי הופמן.

²¹ ראו גם ראב"ע בפירושו השלישיבראשית פירוש שלישי ל״ב:ז׳אודות ר' אברהם אבן עזרא המושפע מרשב"ם. בעל הואיל משהבראשית ל״ב:ז׳אודות ר' משה יצחק אשכנזי 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.

²² השוו ר׳ יוסף בכור שורבראשית ל״ב:ח׳אודות ר' יוסף בכור שור who 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. 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.

²³ ראו, למשל, ר׳ יוסף בכור שורבראשית כ״ט:ל״אאודות ר' יוסף בכור שור, רד״קבראשית כ״ט:ל״אבראשית ל״ג:ד׳בראשית ל״ז:ג׳אודות ר' דוד קמחי, רלב״גבראשית ביאור הפרשה כ״ט:ל׳אודות ר' לוי בן גרשום, שד״לבראשית כ״ט:ל״אאודות ר' שמואל דוד לוצאטו ורש״ר הירשבראשית כ״ט:ל״אאודות ר' שמשון רפאל הירש.

²⁴ As evidence, רש״ר הירשבראשית כ״ט:ל״אאודות ר' שמשון רפאל הירש מצביע על דברים כ"א:ט"ו, "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.

²⁵ 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.

²⁶ ראו גם רלב״גבראשית ביאור הפרשה ל׳:א׳-ב׳אודות ר' לוי בן גרשום וספורנובראשית ל׳:ב׳אודות ר' עובדיה ספורנו.

²⁷ Had she instead said: "Could you pray for me", Yaakov would not have been upset.

²⁸ השוו רש״ר הירשבראשית ל׳:ב׳אודות ר' שמשון רפאל הירש ור׳ דוד צבי הופמןבראשית ל׳:א׳-ב׳אודות ר' דוד צבי הופמן.

²⁹ ראו גם שד״לבראשית ל׳:א׳אודות ר' שמואל דוד לוצאטו.

³⁰ Though it is possible to bear seven 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.

³¹ 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 התנהגות יוסף כלפי משפחתו for how this might have affected the siblings' interactions throughout the narrative.

³² ראו מאמרו, "ויחי יעקב - בארץ מצרים" (פרשת ויחי, תשע"ג).

³³ This, in part, depends on whether one understands his deathbed speech to the two brothers ("בְּסֹדָם אַל תָּבֹא נַפְשִׁי בִּקְהָלָם אַל תֵּחַד כְּבֹדִי כִּי בְאַפָּם הָרְגוּ אִישׁ וּבִרְצֹנָם עִקְּרוּ שׁוֹר") as referring to this incident.  If so, it would seem that Yaakov was also condemning the morality of Shimon and Levi's actions.

³⁴ 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.