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> Genesis/Bereishis > Vayishlach
> Jacob and the Angel
Vayishlach: Jacob Encounters an Angel
Background: After Jacob stole the
blessing of Esav, he ran off to his uncle Laban to find refuge from an
angry brother and to marry. At Laban's house, Jacob has 12 children
and acquires much wealth. After 20 years there, G-d appeared to him and
reminded him of his vow to give one tenth of his wealth to G-d and to
establish a house of G-d in Canaan. Jacob then ran away from Laban, and on
his way home, he encountered a camp of angels. He sends greetings to Esav.
The returning messengers report that Esav is on his way to encounter Jacob
with 400 men. Imagining the worst, Jacob prepares to appease his brother
by sending an elaborate gift (incl. tens of cows and goats). As Jacob is
moving his family, he finds himself alone at a river, fighting a
mysterious man-angel.
Genesis, chapter 32, verses 25-33:
Jacob remained alone, and a man strugled with him until the break of dawn.
When he saw that he could not defeat him, he reached for the socket of
Jacob's hip, so that the socket of Jacob's hip was strained as he wrestled
with him. Then he said, "Let me go, for dawn is
breaking."...bless me...not Jacob but Yisrael will be your name for
you have fought with G-d and angels and prevailed...What is your name...
Why
should you ask..and he blessed him there.
1. What was the meaning of his encounter?
2. Who was the assailant?
3. Why did he attack?
4. What's the significance of his name change and blessing?
5. How does this fit into the context of the story?
Spiritual
Midrash: The spirit of Esav came and caused spiritual injury among
some
of the progeny of Yaakov. Who were they? The generations who were
forcibly converted.
Yalqut Shim'oni (12th cent. Provencal anthology of midrash): The angel
was Michael, trying to convince Yaakov of his own strength. He blessed
him and said, "May your children be as righteous as you."
Rashi (11th cent. French commentator): Jacob forced the angel of Esav to
agree to the blessings of Isaac.
Rashbam (12th cent. grandson of Rashi): Jacob tried to run away from
Esav. An angel stopped him and punished him because he should have
trusted in G-d's promise to bring him home safely.
Hizkuni (13th cent.): The angel came to reassure him. He was
punished,
however. for fearing Esav.
Rabbi David Kimkhi (13th cent. Provencal grammmarian): No one
will be
able to hurt Jacob except for the rape of Dinah.
Nahmanides (13th cent. Spanish commentator): The angel told him not to
pray to him ("you don't need my name in order to invoke it"),
but only
to G-d.
Maimonides: It was a dream.
Rabbi Elimelekh (early Hasidic Rabbi): 1)The angel attacked his sins(the
dust). As Ya'akob struggled with his sins the dust went up to the
heavens, as he was forgiven.
Keli Yakar (Polish 16th cent. commentator): The evil inclination
came
to take advantage of Jacob's moral weakness; his newly acquired interest
in sheep and wealth. He tried to blind him from his ability to see the
mysteries of life.
R. Levi Yitzkhak of Berditchov (19th cent. hasidic Rabbi): 1)Faith
is
the lower body. The upper body is understanding. On the basis of pure
faith, Jacob is vulnerable unless it is bolstered by understanding. 2)
Jacob's encounters with humans are also encounters with G-d.
Daniel J. Elazar (contemporary political scientist): The people Israel
are represented by this episode: a person struggling with G-d. We are
not called "Abraham" or "Isaac" who submitted
wholeheartedly to G-d.
Political, Personal
Midrash: This story is symbolic of our ability to prevail over our
enemies. If we can defeat their heavenly emissary, we can certainly
defeat them on earth.
Beit Halevy (19th cent. Lithuanian commentary by Rabbi Soloveitchik,
based on Zohar mysticism) The enemy confronts us all night and will not
relent until the full dawn, ie. in diaspora there can be small victories
and salvations, but complete peace won't come until the full dawning of
the light of Messiah.
Benno Jacob ( early 20th cent. German Bible scholar): G-d brought this
about so that when Esav sees his brother, burdened with a large family and
limping most pathetically, he would have mercy and forgive him.
Rabbi Yoseph Bekhor Shor ( French, 13th cent. Talmudist, exegete): An
angel wished to hurt Jacob. G-d didn't let him.
Rabbi Naftali Zebi Yehudah Berlin (18th cent. Russian Talmudist): Jacob
needn't be underhanded anymore. He is now capable of true victory.
The angel said to him, "you needn't know my name to invoke it when
you
are in trouble. I will bless you so that you won't need that." |
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