"Then Ya'acov sent [va’yishlach] messengers - "mal’a'chim"
- before him to his brother Esau…"
(32:3). These are the opening words of our Parasha. "Mal'a’chim",
as we know, are angels, messengers, or emissaries. Ya'acov had
seen them in dreams (aside from the famous ladder scene in 28:12, an angel also
addressed him in a dream in 31:10-13). He had also run into YHVH's messengers
when he departed from Lah'van (32:1,2), and now he sends messengers, human
“mal'a’chim,” to his brother Esav. The root of "mal'a’ch"
(singular) is “la'a'ch” (lamed, alef, chaf), meaning "to send".
It is from this verb (which is not in use as such) that we get the noun: "m’la'cha,"
occupation, work, workmanship (such as the service that was preformed in the Mishkan),
possession and more. Later on, when Esav will propose that Ya'acov come along
with him with his entire entourage, the latter will refuse and say that he will
move "according to the pace of the cattle that are before him…"
(33:14). "Cattle" (or “livestock”) here is also "m’la’cha",
as the herds would typically go out ahead, or be sent forth in front of the
retinue. When "YHVH rested on the seventh day from all His work which He
had done" (Gen. 2:2), it was His "m'la’cha" from which He had ceased.
This is one example of how the Hebrew language is able to accommodate, as it
were, in one word or term, cattle, angels, occupation, the holy service
rendered unto YHVH in His Abodde, and even His work of creation.
Such diverse ‘blends’ are
not uncommon in Hebrew, and provide a window to the understanding of the
thought pattern or mentality of the society which gave birth to them. When the
root word for "work", for example, is "to send forth" what
does it say about the society where this usage originated? What does it tell us
about the basic understanding of the concept of "work" or
"occupation"? It certainly speaks of production or labor which does
not remain in confinement, or only within one's vicinity. Rather, it appears
that the work is rendered or performed for the community and is looked
upon as a mission (by its very definition) and therefore cannot be considered
incidental or self-serving. The word "m'la’cha" also refers to the
one performing it, again, pointing to a member of a socially-inclined
community. The content of the one and
only proverb where "m'la’cha" is found, validates what the etymology
of this word reveals. Thus, Mishley (Proverbs) 24:27 reads, "prepare your
work ("m'la’cha") outside, and make it ready for yourself in the
field; afterwards, then, build your [own] house" (italics added).
Just before Ya'acov and
company venture to cross the Yarden (Jordan) in anticipation of the unknown,
the much concerned Ya'acov prays for safety and deliverance. At the same time he
also expresses gratitude to the Elohim of his fathers, acknowledging his own
unworthiness "of all the lovingkindness and of all the faithfulness which
You have shown to Your servant; for with my staff I crossed this Jordan
At the end of last week's
Parasha we noted the usage of "double camp." Here (in 33:1), Ya'acov
is actually dividing up his family into two (out of concern for their safety, but
employing a strategy typical of his shrewd disposition). This division hints,
yet again, at the future state of his house/family/progeny. We must note,
however, that the present division does not conform to the way in which the
'nation of Ya'acov' will eventually split up.
Next we are faced by the following
scene: "Now he [Jacob] arose that same night and took his two wives and
his two maids and his eleven children, and crossed the ford of the Jabbok. Then
Jacob was left alone, and a man wrestled with him until daybreak" (32: 22,
24). Wrestle here,
"(va)ye'a'vek," is remarkably similar to the proper name
"Yabbok” – “Jabbok” (remember that in Hebrew b and v sounds
are designated by the same letter), the root of both being a.v/b.k (alef, vet/bet,
kof), forming the noun "ah’vak," which is “dust.” Naturallly, an
'engagement' such as the one in which Ya'acov and the "man" were
involved would have raised no small amount of dust. "Ah’vak" speaks
of very fine dust, not the kind that is translated "dust of the
earth", which is "ah'far" (mentioned and discussed in Parashat
Chayey Sarah in Gen. 23). The dust contained in the river's name, as well as in
the verb chosen to describe Ya'acov's struggle with the unnamed person in the
dark, add even more (proverbial) haziness and mystery to the already obscure
event. Even Ya'acov's name-change to “Yisra'el” is not quite clear. The reason
for the change is given as, "For you have striven with Elohim and with men
and have prevailed" (32:28). The name was bestowed in response to
Ya'acov's demand to be blessed by the "man," whom he was not willing
to release until and unless his request was granted. Additionally, the river’s
name, “Yabbok” may also be connected to the root b.k.k (bet, kof, kof) which
forms the verb for to “empty out”, thus possibly lending a further perspective to
the scene that had just been imposed upon Ya’acov/Yisrael.
The name “Yisra'el”
is a composite word formed by the verb "sara" (s.r.h. sin,
resh, hey), to “rule, persist, persevere, strive,”
and "el" - “strong” or “mighty one,”
from which the word “Elohim” is derived. What was meant by the declaration to
Ya’acov, and in what way was his life, at least up to that point, congruent
with the definition of this name? Were his 'dusty' struggles on behalf of self'
taken into account in this lofty pronouncement? Or was it simply a statement of
facts, devoid of any qualitative and personal evaluations? Was the name
Yisra’el and its meaning the Almighty's way of bestowing pure and unadulterated
grace upon him - the name possessing
more of a prophetic significance for a future day when Ya'acov would be
empowered by his Elohim - rather than a description of present day facts? Whether
Ya’acov ‘merited’ that name at that moment, at least the persistence that he
demonstrated that night did, to some degree, validate the meaning of the new
name.
Incidentally, if one were
to read the consonants making up “Yisrael” without any vowels (which would have
been absent in the original Scripture writings), it could be read as
“yashar-el” – El is upright (and hence in the future even Yaacov-Yisrael will
be ‘nicknamed’ Yeshurun – the one who has been made straight).
When it was Ya'acov's turn
to ask the ‘mystery man’ for his name, the response came in the form of
a question: "Why is it that you ask my name?" (32:29). When Ma’no'ach
(Manoah), Shimshon's (Samson) father, asked the very same question of the
messenger ("mal’ach") who came to him, the response was "for it
is wonderful" (Judges 13:18). In the case before us the reply is followed
by, "and he blessed him there". What was the blessing? Did it simply
constitute the name change? Additionally, seeing that the story of Yaacov is so
replete with “mal’achim” it is quite intriguing that in this particular episode
the one, whom we just compared to the person who appeared before Shimshon’s
parents, is not called a “mal’a’ch”, but rather “a man” – “ish”! But in
Yaacov’s eyes this “man” was Elohim Himself (32:31).*
That “mal’achim” are an inextricable part of Ya’acov’s life exprerience will become evident even later on, as even close to death and while about to bless Yosef’s sons, when Ya’acov reflects upon his life he makes reference to the “angel who redeemed me from all evil” and even invokes him as the one to "bless the lads" (Gen. 48:16). In Hosea 12:4, the “man” whom Ya’acov struggled with, who as we noted was not defined as a “mal’ach” in the original scene, is recognized here as such.
After his first heavenly encounter, upon depating from the land, Ya’acov’s experience was marked by the 'Elohim of a place', as he deemed to have been in what he called, "the house of Elohim" (“bet El” - Gen. 28:16,17,19). However, now, upon his return, it is the "face of Elohim" that he encounters – “P'ni'el” (ref. 32:31). An echo of his P'ni'el experience may be detected in what he says to his brother Esav in 33:10, "for I see your face (pa’ne'cha) as one sees the face of Elohim ("p'ney Elohim")" (italics added). Ya'acov's perspective certainly seems to have changed. Having seen "Elohim face to face", he is now able to view even Esav differently.
That “mal’achim” are an inextricable part of Ya’acov’s life exprerience will become evident even later on, as even close to death and while about to bless Yosef’s sons, when Ya’acov reflects upon his life he makes reference to the “angel who redeemed me from all evil” and even invokes him as the one to "bless the lads" (Gen. 48:16). In Hosea 12:4, the “man” whom Ya’acov struggled with, who as we noted was not defined as a “mal’ach” in the original scene, is recognized here as such.
After his first heavenly encounter, upon depating from the land, Ya’acov’s experience was marked by the 'Elohim of a place', as he deemed to have been in what he called, "the house of Elohim" (“bet El” - Gen. 28:16,17,19). However, now, upon his return, it is the "face of Elohim" that he encounters – “P'ni'el” (ref. 32:31). An echo of his P'ni'el experience may be detected in what he says to his brother Esav in 33:10, "for I see your face (pa’ne'cha) as one sees the face of Elohim ("p'ney Elohim")" (italics added). Ya'acov's perspective certainly seems to have changed. Having seen "Elohim face to face", he is now able to view even Esav differently.
As he re-enters the land of
his fathers, Ya'acov walks in the footsteps of his grandfather Avraham (see Gen.
13:6) and comes to Sh'chem (Shechem). His coming to that town after the
encounter with his brother does not pass by unnoticed, "and Ya'acov came
safely to the city of Shechem
In chapter 35:1 Elohim tells
Ya'acov to "rise ("kum") and go to Bet-El… and make an altar
there to Elohim, who appeared before you…" Last week we noted that
Ya'acov's call to "rise up" started sounding when he first found
himself in the "makom" (place) which he named Bet-El (ref 28:19).
Now, having completed a full cycle, Ya'acov is to go back there and continue to
"rise up." Truly, from that point Ya'acov's on going maturation process
becomes evident. First, he orders his family to "put away the foreign gods
which are among you…" (v. 2). In last week's Parasha (31:32b etc.) we saw
that Ya'acov's household was not free of idolatry, indeed the ‘man about the
house’ seemed to tolerate that state of affairs - but not so now! After all the foreign idols
and the earrings were gathered, Ya'acov buried them under the "ela,"
the terebinth tree (v.4). This small tree, along with the "alon"
(“oak”) share the root "el", pointing to strength, and hence
"el” - "god", which has been surfacing often in these narratives
about Ya'acov. In fact, in these Parashot (plural for Parasha) the title
"Elohim" (plural of "el"), rather than YHVH, seems to be
more prevalent. In verse 8 of our
passage, Rivka's nurse D'vora (Deborah) dies and is buried under the "alon,"
and thus the place was named Alon Ba'chut ("oak of weeping"). Many
other place names bear titles connected to the oak tree (Elon Moreh, Eloney -
"oaks of…" - Mamreh etc.), which is an indigenous tree and is known
for its strength and rejuvenation ability. The oak and the teberinth have both
remained symbols of strength and durability, and as such the remnant of the
Nation is compared to them in Yishayahu (Isaiah) 6:13: "Yet there will be
a tenth portion… and it will again burn, like a terebinth or an oak
whose stump remains when it is felled…." (italics added).
Back to our narrative in
chapter 35, where Ya'acov calls his Elohim:
"The El who answered me in the day of my distress…"
("tzarati") (35:3, emphasis added). Before that, in 32:7, we read that he
"was greatly afraid and distressed". The word for "distressed"
there is "(va)ye'tzar." The two consonants (tz.r tzadi, resh) happen
to be used in numerous other words such as “adversity, affliction, anguish,
distress, tribulation or trouble”, and in several more such as tza'ar - sorrow;
tzar - enemy, adversary; tzarar - bind, tie up, restrict, narrow, scant,
cramped, a show of hostility, vexing; tzaraf - smelt, refine, test; matzref - a
crucible or instrument of refining; tzir'ah - hornet; tzorev - burn, scorch;
tzara'at - leprosy; batzoret - drought; matzor - siege; mitzrayim – straits, Egypt, and more. Yirmiyahu (Jeremiah)
30:7 contains a reference to "tzarat Ya'acov”, Ya'acov's trouble: "Alas! For that day is great, so that
none is like it; and it is the time of Jacob’s trouble, but he shall be saved
out of it".
Immediately after Dvorah’s
burial Elohim appears before Ya'acov once again, blessing and reminding him
that his name is no longer Ya'acov, but Yisrael, repeating the promises He had
given to his fathers (ref. 35:9-11). This is the first time that Elohim reveals
Himself to Ya’acov also as El-Shaddai (the “breasted Elohim”). The death of the
nurse maid signified severance (for Yisrael) from the natural (breasts) and
having to now cling to Elohim’s. In
commemoration of the event, Ya'acov-cum-Yisrael sets up a pillar over which he
pours oil (v. 14).
Next comes the birth of
Binyamin, whom his mother named Ben-Oni, commonly translated “son
of my sorrow,” although the usage of “on” as “strength” is much more
prevalent. Thus if Binyamin (as the name is pronounced in Hebrew) drained all
of his mother’s energy and vigor, she could have easily meant his name to
be "son of my strength."
His father, on the other hand, called him "Ben-Yamin,"
meaning "son of the right (hand)" (35:18).
Naming him as he did, Ya'acov was actually conferring upon him a firstborn
position, perhaps because he was the first and only one to be born in the Land.
In B’resheet 49:3, in Ya’acov’s last words to his sons he says about Reuven:
“you are my firstborn, My might and the beginning of my strength…” “Strength”
in this instance is “on”. Thus a certain symmetry emerges here; Ya’acov’s last
words to his sons echo the words of his beloved wife about the youngest son,
who exhausted her strength, while Israel’s firstborn exhausted more than once
his father’s expectations of being mighty and strong (and hence ended up losing this position, see
1st Chron. 5:1).
Upon Ra’chel’s death,
Ya’acov set up a pillar upon her grave (35: 20). Doing this he was actually
repeating what he had done in verse 14 above, after YHVH had talked to him. In
both cases it says, “va’ya’tzev ma’tze’va,” that is “and he placed
a pillar.” The very act of placing, as well as the pillar itself, are of
the root y.tz.v. (yod, tzadi, bet/vet), meaning to “station” or “take
a stand.” Just as he did in last week’s Parasha (ref 28:18), Ya’acov
again commemorates the events in his life by signposts. There is a significant
reference to signposts and landmarks in Jeremiah 31:21 (while in 14-15 there is
reference to Rachel), where the command to the virgin daughter of Yisrael,
using the same by-now-familiar verb, is issued: “set up” (signposts and
landmarks) – ha’tzivi (second person,
feminine, singular).
In chapter 36, the
Parasha’s last, there is a short episode (verses 6 and 7), interposed in the
record of Esav's progeny, which explains the physical separation of the
brothers - Ya’acov and Esav: "For their property had become too great for
them to live together, and the land where they sojourned could not sustain them
because of their livestock." This is a clear echo from the past, reminding
us of Avraham and Lot 's separation (ref. Gen.
13:1-12).
Let us also take note of 36:12,
which tells us that Esav's first born, Elifaz, had a firstborn by his concubine
Timnah, whom he named Amalek. The latter was to become Yisrael's fiercest
enemy. Being a firstborn (and a son of a firstborn), Amalek must have carried
his grandfather Esav’s hatred for, and murderous impulse against Ya'acov, and
has therefore always targeted the latter’s progeny, resulting in a state of
perpetual animosity (ref. Gen. 27:41; Ex. 17:8-14, 16; Deut. 25:17-19).
* “Hypostatic union” is the
theological term used for the ‘union’ of Messiah’s humanity and divinity.
Hebrew Tools for Everyday
Use:
The dramatic scene, its
precursor and prelude, all make available to us a number of simple words, nouns
and verbs, that are used in everyday speech. Yaacov’s struggle (the verb
“va’ye’avek”), for example, yields “avak”, dust, as we saw above. From his distress
(“tzara”) we draw “narrow”, and his interfacing with Elohim takes us to “panim”
(face). When Yaacov departed the land he prayed to return safely
(“be’shalom”) to his father’s house, and when he did, after more than twenty
years, the narrative stresses that Yaacov came safely (“shalem”) to
Shechem.
Ya’acov sent off Ra’chel
and Yosef
Ya’acov shalach et Ra’chel
ve’Yosef
In the narrow place there
is dust
Ba’makom ha’tzar yesh ava’k
(lit. in the place narrow there is dust)
The face of the son
Ha’panim shel ha’ben
A whole heart
Lev shalem (lit. a heart
whole)
Whole heartedly
B’lev shalem (literally, with
a heart whole)
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