Parshat Vayeshev 5770 - For a Pair of Shoes

Parshat Vayeshev 5770

Rabbi Ari Kahn

                   

For a Pair of Shoes

As Yosef approaches his bothers, he does not know that they have been plotting his downfall.[1] For his part, he earnestly seeks his brothers[2]. This feeling is not reciprocated and soon Yosef is thrown into a pit, where he remains until the opportunity to permanently solve the “Yosef Problem” presents itself:

ספר בראשית פרק לז, כה-כז

 וַיֵּשְׁבוּ לֶאֱכָל לֶחֶם וַיִּשְׂאוּ עֵינֵיהֶם וַיִּרְאוּ וְהִנֵּה אֹרְחַת יִשְׁמְעֵאלִים בָּאָה מִגִּלְעָד וּגְמַלֵּיהֶם נֹשְׂאִים נְכֹאת וּצְרִי וָלֹט הוֹלְכִים לְהוֹרִיד מִצְרָיְמָה: וַיֹּאמֶר יְהוּדָה אֶל אֶחָיו מַה בֶּצַע כִּי נַהֲרֹג אֶת אָחִינוּ וְכִסִּינוּ אֶת דָּמוֹ: לְכוּ וְנִמְכְּרֶנּוּ לַיִּשְׁמְעֵאלִים וְיָדֵנוּ אַל תְּהִי בוֹ כִּי אָחִינוּ בְשָׂרֵנוּ הוּא וַיִּשְׁמְעוּ אֶחָיו:

And they sat down to eat bread; and they lifted up their eyes and looked, and, behold, a company of Ishmaelites came from Gilead with their camels bearing gum, balm and myrrh, going to carry it down to Egypt. And Yehuda said to his brothers, 'What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother and our flesh.' And his brothers heard.  Bereishit 37:25-27

The messy business of murder is avoided, rejected in favor of a more profitable arrangement. Once the decision is formulated to sell Yosef to the Ishmaelites, a second group is introduced, the Midianites, and the sale forges ahead:

ספר בראשית פרק לז

(כח) וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת יוֹסֵף מִצְרָיְמָה

Then there passed by Midianite merchants; and they drew and lifted up Yosef out from the pit, and sold Yosef to the Ishmaelites for twenty pieces of silver; and they brought Yosef to Egypt. Bereishit 37:28

The reference to the Midianites is unclear; Rashi suggests that Yosef was sold more than once,[3] while the Ibn Ezra[4] says that both names refer to the same[5] caravan. There are, however, commentaries who suggest that the brothers did not actually sell Yosef: While the brothers were still discussing the idea, the Midianites rode by, and hearing Yosef's bloodcurdling screams, they “rescued” him from the pit, only to in turn sell him to the band of Ishmaelites the brothers had seen approaching. The Rashbam, who advocates this position, theorizes that the brothers, not wishing to ruin their repast, had positioned themselves at some distance from the pit into which they had thrown Yosef and from his cries for help.[6] The Hizkuni[7] goes even further and suggests that the brothers were unaware that the Midianites had sold Yosef to the Ishmaelites, a theory borne out by Reuven’s futile attempt to save Yosef from the pit - after he was sold: If, in fact, the brothers had been party to the sale, Reuven’s behavior would be inexplicable.[8]

These opinions seem to contradict the brothers' own admission of guilt: When they unknowingly stand before Yosef in Egypt, they admit that they had indeed heard Yosef’s cries, and ignored his pleas:

ספר בראשית פרק מב, כא-כב

וַיֹּאמְרוּ אִישׁ אֶל אָחִיו אֲבָל אֲשֵׁמִים אֲנַחְנוּ עַל אָחִינוּ אֲשֶׁר רָאִינוּ צָרַת נַפְשׁוֹ בְּהִתְחַנֲנוֹ אֵלֵינוּ וְלֹא שָׁמָעְנוּ עַל כֵּן בָּאָה אֵלֵינוּ הַצָּרָה הַזֹּאת: וַיַּעַן רְאוּבֵן אֹתָם לֵאמֹר הֲלוֹא אָמַרְתִּי אֲלֵיכֶם לֵאמֹר אַל תֶּחֶטְאוּ בַיֶּלֶד וְלֹא שְׁמַעְתֶּם וְגַם דָּמוֹ הִנֵּה נִדְרָשׁ:

And they said one to another, we are truly guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us. And Reuven answered them, saying, 'Did I not speak to you, saying, Do not sin against the child; and you would not hear? Therefore, behold, also his blood is required.' Bereishit 42:21,22

Yosef himself would surely have mentioned any mitigating facts or circumstances when he consoled his brothers and attempted to make peace with them years later, but he does not seem to be aware of any such factors. If the Rashbam and the Hizkuni were correct, we would expect Yosef to have said something to them along the lines of, "it wasn’t you who sold me” or "you did not know that I had been sold". Instead, he says “I am Yosef whom you sold...”:

ספר בראשית פרק מה, ג-ה

וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו אֲנִי יוֹסֵף הַעוֹד אָבִי חָי וְלֹא יָכְלוּ אֶחָיו לַעֲנוֹת אֹתוֹ כִּי נִבְהֲלוּ מִפָּנָיו: וַיֹּאמֶר יוֹסֵף אֶל אֶחָיו גְּשׁוּ נָא אֵלַי וַיִּגָּשׁוּ וַיֹּאמֶר אֲנִי יוֹסֵף אֲחִיכֶם אֲשֶׁר מְכַרְתֶּם אֹתִי מִצְרָיְמָה: וְעַתָּה אַל תֵּעָצְבוּ וְאַל יִחַר בְּעֵינֵיכֶם כִּי מְכַרְתֶּם אֹתִי הֵנָּה כִּי לְמִחְיָה שְׁלָחַנִי אֱלֹהִים לִפְנֵיכֶם:

And Yosef said to his brothers, I am Yosef; does my father still live? And his brothers could not answer him; for they panicked in his presence. And Yosef said to his brothers, 'Come near me, I beg you.' And they came near. And he said, 'I am Yosef your brother, whom you sold into Egypt. Now therefore be not grieved, nor angry with yourselves, that you sold me here; for God did send me before you to preserve life. Bereishit 45:3-5

Indeed, it seems difficult to argue[9] that the brothers were not guilty of this act of perfidy[10]. Jewish tradition refers to the sale of Yosef as a stain on the collective conscience of the entire nation – a stain that much of Jewish practice and Jewish history is geared toward cleansing. The Rambam notes that a goat is always brought as a sin offering on holidays, and ties this offering directly with the goat's blood with which Yosef's coat of many colors was stained by the brothers. The goat is a symbol of the treachery which continues to haunt the collective, a blot on the integrity and unity of the entire nation. On holidays, when we gather as a family, we bring the sin offering with the blood of the goat in order to attempt to bring about healing for the sale of Yosef at his brothers' hands.[11]

In fact, our sages associate some of the most cataclysmic events in Jewish history with our collective guilt for the sale of Yosef: The martyrdom of Judaism's ten greatest scholars, retold in the Yom Kippur liturgy each year, is said to be a tikkun for the sale of Yosef. It seems an inescapable conclusion that Jewish theology considers the brothers guilty of the sale, and senses the repercussions of that episode throughout our history.[12]

When one considers the portion traditionally read as the Haftorah associated with this parsha it leads to an inescapable conclusion of guilt.

ספר עמוס פרק ב, ו

כֹּה אָמַר ה' עַל שְׁלשָׁה פִּשְׁעֵי יִשְׂרָאֵל וְעַל אַרְבָּעָה לֹא אֲשִׁיבֶנּוּ עַל מִכְרָם בַּכֶּסֶף צַדִּיק וְאֶבְיוֹן בַּעֲבוּר נַעֲלָיִם:

Thus says the Almighty; 'For three transgressions of Israel I will turn away punishment, but for the fourth I will not turn away its punishment; because they sold the righteous one for silver, and the poor man for a pair of shoes; Amos 2:6

Yosef, as distinct from all the other Patriarchs, is known as "The righteous one”, and the words of the Prophet Amos supply information that is lacking in the verses of our parsha: Tradition teaches that the money they "earned" from the sale of Yosef was used by the brothers to purchase shoes.[13] The Torah recounts only that twenty pieces of silver[14] changed hands in the exchange;[15] there is not a word to indicate what was done with the money, nor any mention of shoes. This seems altogether fitting: the use made of this "blood money" does not seem relevant to the real issues of the parsha, and to the long-term effects of the brothers' actions. In other words, why do we have a tradition about this? Is the fact that the brothers bought shoes with this money really a salient fact worth recording? The very fact that they sold their brother seems enough of an outrage. What difference does it make what they did with their ill-gotten profit? As we shall see, the seemingly-irrelevant information that the Prophet preserves and transmits will help reveal other important facets and aspects of the sale.

Shoes appear in the Torah in several contexts. The first is when Moshe is told to remove his shoes in deference to the holy ground on which he stands:   

שמות פרק ג, ג-ה

וַיֹּאמֶר מֹשֶׁה אָסֻרָה נָּא וְאֶרְאֶה אֶת הַמַּרְאֶה הַגָּדֹל הַזֶּה מַדּוּעַ לֹא יִבְעַר הַסְּנֶה: וַיַּרְא ה' כִּי סָר לִרְאוֹת וַיִּקְרָא אֵלָיו אֱלֹהִים מִתּוֹךְ הַסְּנֶה וַיֹּאמֶר מֹשֶׁה מֹשֶׁה וַיֹּאמֶר הִנֵּנִי: וַיֹּאמֶר אַל תִּקְרַב הֲלֹם שַׁל נְעָלֶיךָ מֵעַל רַגְלֶיךָ כִּי הַמָּקוֹם אֲשֶׁר אַתָּה עוֹמֵד עָלָיו אַדְמַת קֹדֶשׁ הוּא:

And Moshe said, 'I will now turn aside, and see this great sight, why the bush is not burnt. And when the Almighty saw that he turned aside to see, God called to him out of the midst of the bush, and said, 'Moshe, Moshe.' And he said, 'Here am I.' And He said, 'Do not come any closer; take off your shoes from your feet, for the place on which you stand is holy ground. Sh’mot 3:3-5

In this context, removing one's shoes indicates an awareness of holiness. On the other hand, when the Jews prepared to leave Egypt, they were told to put on their shoes:

שמות פרק יב, יא

וְכָכָה תֹּאכְלוּ אֹתוֹ מָתְנֵיכֶם חֲגֻרִים נַעֲלֵיכֶם בְּרַגְלֵיכֶם וּמַקֶּלְכֶם בְּיֶדְכֶם וַאֲכַלְתֶּם אֹתוֹ בְּחִפָּזוֹן פֶּסַח הוּא לה':

And thus shall you eat it; with your loins girded, your shoes on your feet, and your staff in your hand; and you shall eat it in haste; it is the Pesach for the Almighty. Sh’mot 12:11

While it might seem that the commandment to put on shoes is purely pragmatic, preparing the Jews for the long walk on which they will soon embark, the deeper significance may be learned from the third context in which shoes appear: There is one halachic section of the Torah, one Torah law, in which a shoe is a significant element. When a man refuses to marry his deceased brother’s childless wife, a unique ceremony is carried out:[16]

ספר דברים פרק כה

(ה) כִּי יֵשְׁבוּ אַחִים יַחְדָּו וּמֵת אַחַד מֵהֶם וּבֵן אֵין לוֹ לֹא תִהְיֶה אֵשֶׁת הַמֵּת הַחוּצָה לְאִישׁ זָר יְבָמָהּ יָבֹא עָלֶיהָ וּלְקָחָהּ לוֹ לְאִשָּׁה וְיִבְּמָהּ:(ו) וְהָיָה הַבְּכוֹר אֲשֶׁר תֵּלֵד יָקוּם עַל שֵׁם אָחִיו הַמֵּת וְלֹא יִמָּחֶה שְׁמוֹ מִיִּשְׂרָאֵל:(ז) וְאִם לֹא יַחְפֹּץ הָאִישׁ לָקַחַת אֶת יְבִמְתּוֹ וְעָלְתָה יְבִמְתּוֹ הַשַּׁעְרָה אֶל הַזְּקֵנִים וְאָמְרָה מֵאֵן יְבָמִי לְהָקִים לְאָחִיו שֵׁם בְּיִשְׂרָאֵל לֹא אָבָה יַבְּמִי:(ח) וְקָרְאוּ לוֹ זִקְנֵי עִירוֹ וְדִבְּרוּ אֵלָיו וְעָמַד וְאָמַר לֹא חָפַצְתִּי לְקַחְתָּהּ:(ט) וְנִגְּשָׁה יְבִמְתּוֹ אֵלָיו לְעֵינֵי הַזְּקֵנִים וְחָלְצָה נַעֲלוֹ מֵעַל רַגְלוֹ וְיָרְקָה בְּפָנָיו וְעָנְתָה וְאָמְרָה כָּכָה יֵעָשֶׂה לָאִישׁ אֲשֶׁר לֹא יִבְנֶה אֶת בֵּית אָחִיו:(י) וְנִקְרָא שְׁמוֹ בְּיִשְׂרָאֵל בֵּית חֲלוּץ הַנָּעַל:

If brothers live together, and one of them dies, and has no child, the wife of the dead shall not marry outside to a stranger; her husband’s brother shall go in to her, and take her to him for a wife, and perform the duty of a husband’s brother to her. And it shall be, that the firstborn which she bears shall succeed to the name of his brother who is dead, that his name be not put out of Israel. And if the man does not wish to take his brother’s wife, then let his brother’s wife go up to the gate to the elders, and say, 'My husband’s brother refuses to raise to his brother a name in Israel, he will not perform his duty as my husband’s brother.' Then the elders of his city shall call him, and speak to him; and if he persists, and says, 'I do not wish to take her'; Then shall his brother’s wife come to him in the presence of the elders, and pull his shoe from off his foot, and spit in his face, and shall answer and say, 'So shall it be done to that man who will not build up his brother’s house.' And his name shall be called in Israel, "The house of him who has his shoe pulled off". Dvarim 25:5-10

The ritual performed when a man refuses to marry his brother's widow and carry on his late brother's name and family line, is called haliza. One central part of this ritual is the removal of the man's shoe.[17] Alternatively, if the living brother chooses to marry his brother's widow and build the family, the term used to describe the ceremony is yibum. In fact, the first appearance of yibum in the Torah is found in the verses that immediately follow the sale of Yosef, when Yehuda's surviving sons are responsible for the yibum of Tamar. Unfortunately, they were not interested in continuing their brother’s legacy and they frustrated the natural yibum process.[18]

ספר בראשית פרק לח, ח-י

וַיֹּאמֶר יְהוּדָה לְאוֹנָן בֹּא אֶל אֵשֶׁת אָחִיךָ וְיַבֵּם אֹתָהּ וְהָקֵם זֶרַע לְאָחִיךָ: וַיֵּדַע אוֹנָן כִּי לֹּא לוֹ יִהְיֶה הַזָּרַע וְהָיָה אִם בָּא אֶל אֵשֶׁת אָחִיו וְשִׁחֵת אַרְצָה לְבִלְתִּי נְתָן זֶרַע לְאָחִיו:וַיֵּרַע בְּעֵינֵי ה’ אֲשֶׁר עָשָׂה וַיָּמֶת גַּם אֹתוֹ:

And Yehuda said to Onan, 'Go in to your brother’s wife, and marry her, and raise up seed to your brother.' And Onan knew that the seed would not be his; and it came to pass, when he went in to his brother’s wife, that he spilled it on the ground, rather than give seed to his brother. And his behavior was wicked in God's eyes and (Onan), too, was put to death. Bereishit 38:8-10

The tragic story of Yehuda's sons must, necessarily, be seen in light of Yehuda's callous call to sell his brother Yosef in the preceding verses. Yosef is their flesh and blood, and yet he speaks of profit, of personal benefit, of manipulating the law by avoiding murder while capitalizing on the situation for personal gain: “And Yehuda said to his brothers, 'What profit is it if we slay our brother, and conceal his blood? Come, and let us sell him to the Ishmaelites, and let not our hand be upon him; for he is our brother and our flesh'.”

Apparently, Yehuda’s children learned a lesson in fraternal relations and responsibilities from their father. They learned that their brother is not their concern; a pair of shoes is preferable to a brother. It is surely no coincidence that when the Torah teaches the law regarding a man who refuses to build his brother’s home, the rejected widow is instructed to remove a shoe from the indifferent brother's foot. When he fails to recognize his brother’s holiness and the sanctity of the family he is charged to preserve, his shoe is removed as a reminder (as it was for Moshe) or as a symbol of his callousness (as when the brothers purchased shoes with "blood money").

The sale of Yosef began as the brothers callously broke bread while Yosef cried out to them from the pit. That meal, the symbol of a family divided, was interrupted by a passing caravan that soon provided shoes for the brothers, eventually took the brothers themselves to Egypt. They thought they had found a convenient way to dispose of their annoying brother; they thought they were selling him as a slave. Instead, they and their descendants became slaves. And when the time arrives for their descendents to finally to leave Egypt and begin their journey back to the Land of Israel, they are commanded to sit and have a meal together – as families, whole and reunited.[19] At that meal, they are finally ready to put shoes back on their feet and begin the long trip back to Israel. This is a healing meal, a celebration in which each recognizes the holiness of the others; finally, they become one family, united.

---

[1] See Bereishit 37:18

ספר בראשית פרק לז, יח

וַיִּרְאוּ אֹתוֹ מֵרָחֹק וּבְטֶרֶם יִקְרַב אֲלֵיהֶם וַיִּתְנַכְּלוּ אֹתוֹ לַהֲמִיתוֹ:

And when they saw him from far away, even before he came near to them, they conspired against him to slay him.

[2] See Bereishit 37:15,16

ספר בראשית פרק לז, טו-טז

 וַיִּמְצָאֵהוּ אִישׁ וְהִנֵּה תֹעֶה בַּשָּׂדֶה וַיִּשְׁאָלֵהוּ הָאִישׁ לֵאמֹר מַה תְּבַקֵּשׁ: וַיֹּאמֶר אֶת אַחַי אָנֹכִי מְבַקֵּשׁ הַגִּידָה נָּא לִי אֵיפֹה הֵם רֹעִים:

And a man found him, and, behold, he was wandering in the field; and the man asked him, saying, 'What do you seek?' And he said, 'I seek my brothers; tell me, I beg you, where they feed their flocks.'

[3] Rashi Bereishit 37:28

רש"י על בראשית פרק לז פסוק כח

(כח) ויעברו אנשים מדינים - זו היא שיירא אחרת והודיעך הכתוב שנמכר פעמים הרבה:

 וימשכו - בני יעקב את יוסף מן הבור וימכרוהו לישמעאלים והישמעאלים למדינים והמדינים למצרים:

[4] Ibn Ezra Bereishit 37:28

אבן עזרא על בראשית פרק לז פסוק כח

ויעברו - וכאשר עברו עליהם הישמעאלים הסוחרים כי המדינים יקראו ישמעאלים וכן אמר על מלכי מדין כי ישמעאלים הם:

[5] This position is also taken by the Bchor Shor, who first rejects other suggestions:

רבי יוסף בכור שור על בראשית פרק לז פסוק כח

וכל זה איננו שוה לי, אלא אומה אחת היו, כמו שפירשתי, כמו שקוראים אותנו - פעמים "יהודים", פעמים "עבריים", פעמים "ישראלים", פעמים "ישורון".

[6] Rashbam Bereishit 37:28

רשב"ם על בראשית פרק לז פסוק כח

(כח) ויעברו אנשים מדינים - ובתוך שהיו יושבים לאכול לחם ורחוקים היו קצת מן הבור לבלתי אכול על הדם וממתינים היו לישמעאלים שראו וקודם שבאו הישמעאלים עברו אנשים מדינים אחרים דרך שם וראוהו בבור ומשכוהו ומכרוהו המדינים לישמעאלים וי"ל שהאחים לא ידעו ואע"פ שכתוב אשר מכרתם אותי מצרימה י"ל שהגרמת מעשיהם סייעה במכירתו. זה נראה לי לפי עומק דרך פשוטו של מקרא כי ויעברו אנשים מדינים משמע ע"י מקרה והם מכרוהו לישמעאלים. ואף אם באתה לומר וימכרו את יוסף לישמעאלים כי אחיו מכרוהו אם כן צריך לומר שהם ציוו למדינים סוחרים למושכו מן הבור ואח"כ מכרוהו לישמעאלים:

[7] Hizkuni Bereishit 37:28

חזקוני על בראשית פרק לז פסוק כח

 מן הבור - ואחיו לא ידעו מאומה מכל זאת וכשהלך ראובן אל הבור ולא מצאו חשבו כולם חיה רעה אכלתהו ולא שקרו לאביהם שאם מכרוהו לשום אדם לא היה גוי וממלכה בד' פנות העולם שלא יבקשוהו עד שידעו בירור דבר אם הוא חי או מת. ועוד אם היו מסופקים ממנו אם הוא חי או מת מדוע לא הכירהו במראה או בדיבור ובבנימין שאמר לו אלקים יחנך בני ובמשאות חמש ידות שלו ובמה שהושיבם לפניו הבכור כבכורתו והצעיר כצעירתו, אלא כן הוא כמו שפי'. ד"א בעוד שהיו מדברים ביניהם לכו ונמכרנו לישמעאלים הבאים עלינו ובטרם הגיעו הישמעאלים אליהם ויעברו אנשים מדינים סחרים ומכרוהו להם בעודו בבור פן יבכה לפניהם ויתביישו ממנו וימשכו המדינים ויעלו את יוסף מן הבור שהרי קנוהו מיד אחיו ובעודם מושכין אותו מן הבור באו הישמעאלים עליהם וימכרו המדינים את יוסף לישמעאלים והישמעאלים מכרוהו למדינים ומדינים לפוטיפר הרי כאן ד' מכירות. והא דכתיב לקמן ויקנהו פוטיפר מיד הישמעאלים, כך היה המעשה השבטים מכרוהו למדינים ומכירה זו לא נכתבה הואיל ולא היתה רק לפי שעה ומדינים מכרוהו לישמעאלים וישמעאלים למדינים ומכירה זו שלישית לא נכתבה לפי שהשלישית הישמעאלים מכרוהו בחפזון ובהצנע כי אמרו שמא יחזרו בהם המדינים מלקנותו ומדינים מכרוהו לפוטיפר כשראה פוטיפר את יוסף שהיה יפה מראה ביד המדינים שהיו המדינים סוחרים שהרי אחים הם לישמעאלים, תמה בעצמו ואמר גרמני מוכר את הכושי ואין כושי מוכר את הגרמני פי' אדם יפה, אמר פוטיפר ודאי זה אינו עבד תנו לי ערב שלא גנבתם אותו הלכו המדינים והביאו הישמעאלים וערבו שלא גנבוהו והיינו דכתיב ויקנהו פוטיפר מיד הישמעאלים פי' מערבותם כמו אנכי אערבנו מידי תבקשנו.

[8] Reuven’s part in the entire episode need to be explored, he was the only one who protested against their plan. Rashi offers different interpretations for Reuven’s absence at the moment of the sale.

[9] A debate continues in academic circles as to Rashbam's motivation for presenting an exegesis which not only creates textual difficulties, but also goes against Rabbinic tradition. There are those who argue that the Rashbam, who not only insists that his interpretation is pshat, but he gives an introduction to his methodology specifically here in the outset of chapter 37, was motivated by polemical concerns: The story of the sale of Yosef was a common topic for Christian performances that drew a parallel between the betrayal of Yosef by Yehuda, and the betrayal of the founder of Christianity. By absolving the brothers of guilt in the sale of Yosef, the Rashbam took away a powerful polemical tool, and may have been saving Jews from persecution.

[10] See Bchor Shor 37:28

רבי יוסף בכור שור על בראשית פרק לז פסוק כח

והאמת כי אחיו מכרוהו, כמו שאמר להם "אשר מכרתם אותי הנה", והשביעוהו כמו שפירשתי, ועשו ממנו סחורה גדולה, כאדם המוכר שדהו מפני רעתה כי היו נותנים משלהם שירחיקוהו מהם, כי תכלית שנאה שנאוהו:

[11] Guide for the Perplexed 3:46

ספר מורה נבוכים - חלק ג פרק מו

ולפי זה הענין אשר זכרוהו יראה לי - שהטעם בהיות ה'חטאות' כולם 'ליחיד ולציבור' 'שעירים' - רצוני לומר, 'שעירי הרגלים, ושעירי ראשי חדשים, ושעירי יום הכיפורים, ושעירי עבודה זרה, - סיבת כל אלו אצלי היות רוב מרים וחטאתם אז בהקריבם ל'שעירים' - כמו שבאר הכתוב, "ולא יזבחו עוד את זבחיהם לשעירים אשר הם זונים אחריהם". אבל ה'חכמים ז"ל' שמו טעם היות 'כפרת צבור' לעולם ב'שעירים' - בעבור שחטא 'עדת ישראל' כולה היה ב'שעיר' עיזים - רמז למכירת 'יוסף הצדיק', שנאמר בענינו, "וישחטו שעיר עיזים וגו'". ולא יהיה זה הטעם חלוש בעיניך, כי כונת כל אלו הפעולות - לישב בנפש כל חוטא וכל איש מרי שצריך לזכור ולהזכיר חטאו תמיד - כמו שאמר, "וחטאתי נגדי תמיד";  

From this argument of our Sages I deduce that he-goats were always brought as sin-offerings, by individual persons and also by the whole congregation, viz., on the Festivals, New-moon, Day of Atonement, and for idolatry, because most of the transgressions and sins of the Israelites were sacrifices to spirits (se‘irim, lit., goats), as is clearly stated, "They shall no more offer their sacrifices unto spirits" (Lev. xvii. 7). Our Sages, however, explained the fact that goats were always the sin-offerings of the congregation, as an allusion to the sin of the whole congregation of Israel: for in the account of the selling of the pious Joseph we read, "And they killed a kid of the goats" (Gen. xxxvii. 31). Do not consider this as a weak argument; for it is the object of all these ceremonies to impress on the mind of every sinner and transgressor the necessity of continually remembering and mentioning his sins. Thus the Psalmist says, "And my sin is ever before me" (Ps. li. 3).

[12] Mussaf prayer on Yom Kippur, and other sources.

[13] See Midrash Tanchuma Vayeshev chapter 2, Pirki Drebbi Eliezer chapter 37.

מדרש תנחומא וישב פרק ב

מה עשה ראובן הלך וישב באחד מן ההרים לירד בלילה להעלות את יוסף ותשעה אחיו יושבין במקום אחד כאיש אחד בעצה אחד להמיתו עברו עליהם ישמעאלים אמרו לכו ונמכרנו לישמעאלים הן מוליכין אותו לקצוות המדבר עמדו מכרוהו בעשרים כסף לכל אחד מהם שני כסף לקנות מנעלים לרגליהם וכי תעלה על דעתך שנער יפה כמותו נמכר בעשרים כסף אלא כיון שהושלך לבור מתוך פחד נחשים ועקרבים שבו נשתנה זיו פניו וברח ממנו דמו ונעשו פניו ירוקות לפיכך מכרוהו בעשרים כסף בעבור נעלים אמרו נחרים בינינו שלא יגיד אחד ממנו ליעקב אבינו אמר להם יהודה ראובן אינו כאן ואין החרם מתקיים אלא בעשרה מה עשו שתפו להקב"ה באותו החרם שלא יגיד לאביהם

פרקי דרבי אליעזר פרק לז

ובשעה אחת אחיו היו יושבים במקום אחד ולב אחד ועצה אחת ועברו עליהם ארחת ישמעאלים ואמרו בואו ונמכרנו לישמעאלים ויהיו מוליכין אותו לקצה המדבר ואין יעקב אבינו שומע שמע עוד ומכרו אותו לישמעאלים בעשרים כסף כל אחד ואחד נטל שני כספים לקנות מנעלים ברגליהם שנ' על מכרם בכסף צדיק ואביון בעבור נעלים

[14] In the extracanonical Testament of the Twelve Tribes, Gad “admits” to having taken thirty pieces of gold (sic); in collusion with Yehuda, they only tell the others of twenty! Apparently an attempt was made in this text to be bring the story closer to that of the betrayal of the founder of Christianity, who was supposedly “sold” for 30 pieces of silver,

IX. THE TESTAMENT OF GAD Concerning hatred

1. The record of the testament of Gad, what things he spake unto his sons, in the hundred and twenty-seventh year of his life, saying: I was the seventh son born to Jacob, and I was valiant in keeping the flocks. I guarded at night the flock; and whenever the lion came, or wolf, or leopard, or bear, or any wild beast against the fold, I pursued it, and with my hand seizing its foot, and whirling it round, I stunned it, and hurled it over two furlongs, and so killed it. Now Joseph was feeding the flock with us for about thirty days, and being tender, he fell sick by reason of the heat. And he returned to Hebron to his father, who made him lie down near him, because he loved him…

2. I confess now my sin, my children, that oftentimes I wished to kill him, because I hated him to the death, and there were in no wise in me bowels of mercy towards him. Moreover, I hated him yet more because of his dreams; and I would have devoured him out of the land of the living, even as a calf devoureth the grass from the earth. Therefore I and Judah sold him to the Ishmaelites for thirty pieces of gold, and ten of them we hid, and showed the twenty to our brethren: and so through my covetousness I was fully bent on his destruction. And the God of my fathers delivered him from my hands, that I should not work iniquity in Israel.

[15] Bereishit 37:28

ספר בראשית פרק לז, כח

וַיַּעַבְרוּ אֲנָשִׁים מִדְיָנִים סֹחֲרִים וַיִּמְשְׁכוּ וַיַּעֲלוּ אֶת יוֹסֵף מִן הַבּוֹר וַיִּמְכְּרוּ אֶת יוֹסֵף לַיִּשְׁמְעֵאלִים בְּעֶשְׂרִים כָּסֶף וַיָּבִיאוּ אֶת יוֹסֵף מִצְרָיְמָה

Then there passed by Midianites merchants; and they drew and lifted up Joseph out from the pit, and sold Joseph to the Ishmaelites for twenty pieces of silver; and they brought Joseph to Egypt. Bereishit 37:28

[16] The Ramchal (in his commentary to Devarim) links Moshe’s removal of his shoes at the Burning Bush with the ritual of haliza.

פירוש הרמח"ל על התורה - ספר דברים (המשך)

ואז תתקן ויהיה הזיווג "ונקרא שמו בישראל". ובהיות שנוק' עלתה בכח החליצה, בסוד, "של נעלך מעל רגלך", נקראת על שם זה "בית חלוץ הנעל", בית - בסוד ביתו זו אשתו, של מי שהוא חלוץ הנעל, חלוץ הנעל, חלוץ מצד אחר ודאי. [ד]:

[17] While I found no early or late commentaries who make the suggestion that I put forth here, there are a number of mystical sources that relate Yosef to Shabbat. See, for example, Zohar Chadash Ko Tisa. In turn on Shabbat we say retzay vhachalitzaynu, which according to the Arizal is related to haliza. Shaar Hakavanot, Drushay Kiddush lel Shabbat, I.

זהר חדש פרשת כי תשא מאמר עשרת הדברות כנגד ע"ס

זכור את יום השבת, ברזא דברית, דאיהו יסוד, דאחיד ביה יוסף. וע"ד אקרי שבת. דהא יוסף כל אקרי, ושבת נמי איקרי כל. בגין דכל עיגונא ותפנוקא נפיק מניה, לקיימא לעלמין כלהו. ועל דא שבת כלילא מעשה ולא תעשה. בגין דיוסף נמי בוכרא, דנטיל תרין חולקין:

שער הכוונות - דרושי קידוש ליל שבת דרוש א ענין השולחן

ובתוספת ברכת רצה והחליצנו כו' תכוין ענין חליצת הנע"ל דנער מטטרון שהוא היצירה כדי לעלות למע' אל הבריאה שהם בחי' לבושי מלכא ביומא דשבתא וביו"ט כי ברכה זו היא הג' והיא כנגד יצירה הנק' מטטרון ואנו מתפללים שביום שבת לא יתנהג העולם ע"י שליטת מטטרון כמו בחול אבל יהיה חלוץ הנעל כנודע בסוד פ' שלף איש כו' ולא ישלוט עתה בשבת אלא ז"א דאצילות הנקרא איש ע"י הבריאה השולטת בשבת כנודע. ואחר בהמ"ז תחזור לקחת ב' אגודות של הדס בב' ידיך ותחברם יחד בכונה הנ"ל ותאמר זכור ושמור בדבור אחד נאמרו ואח"כ תברך ברכת עצי בשמים ותריח:

[18] See the Megaleh Amukot on Vayeshev, who notes that the portion of yibum follows the sale of Yosef, because both sections have a common theme, a sin which requires souls to return in order to be perfected.

ספר מגלה עמוקות על התורה - פרשת וישב

סמיכת פרשת יהודה לתמר למכירת יוסף כי שם נתברר רזא דיבום שהוא סוד הגלגול (איוב לד) אם ישים אליו לבו רוחו ונשמתו אליו יאסף וכן מכירת יוסף גרמה גלגול הנפשות ולפי המדרשים שנתחלפו ז"ס הנה אחיכם רועים בשכ"ם נרמז סוד (ישעי' מג) נתתי כפרך "מצרים "כוש "ושבא תחתיך ג' אלו נוטריקן שכם למפרע שב"א כוש"ם מ"צרים שרמז ליוסף שיהי' תמורתם בג' אומות אלו ורבי חנינא בן תרדיון שנחלף בליפוס שמלך ו' חדשים (רות ד') וזאת לפנים בישראל על הגאולה ועל התמורה ושלף איש נעלו ונתן בידו נרמז כאן סוד גאולת הנפשות של י' הרוגי מלכים שהי' בתמורה ונחלפו וכל זה גרמו בעטו דסנדלהון (עמוס ב) על מכרם בכסף צדיק ואביון בעבור מנעלים ושלף איש נעלו בגי' יוסף שהי' ברזא דחנוך תופר מנעלים ועל כל תפירה א' ברוך שם כבוד מלכותו דא רזא דיחודא ז"ש יעקב ליוסף לכה ואשלחך אליהם

[19] See Shmot 12:3,4: Each family is encouraged to eat together; a remnant of this is still felt today when families gather to celebrate Passover and have the seder together.

שמות פרק יב, ג-ד

דַּבְּרוּ אֶל כָּל עֲדַת יִשְׂרָאֵל לֵאמֹר בֶּעָשֹׂר לַחֹדֶשׁ הַזֶּה וְיִקְחוּ לָהֶם אִישׁ שֶׂה לְבֵית אָבֹת שֶׂה לַבָּיִת: וְאִם יִמְעַט הַבַּיִת מִהְיֹת מִשֶּׂה וְלָקַח הוּא וּשְׁכֵנוֹ הַקָּרֹב אֶל בֵּיתוֹ בְּמִכְסַת נְפָשֹׁת אִישׁ לְפִי אָכְלוֹ תָּכֹסּוּ עַל הַשֶּׂה:

Speak to all the congregation of Israel, saying, In the tenth day of this month they shall take every man a lamb, according to the house of their fathers, a lamb for a house; And if the household is too little for the lamb, let him and his neighbor next to his house take it according to the number of the souls; according to every man’s eating shall you make your count for the lamb.

Parshat Vayishlach 5770 -Give Truth To Yaakov

Parshat Vayishlach 5770

Rabbi Ari Kahn

Give Truth To Yaakov

Seeing Angels

As the parsha opens, Yaakov is once again on the move.  This time he is returning home, to the Land of Israel. As has been the case since before his birth, drama and intrigue seem to be Yaakov’s constant companions, and this journey is no exception: He fled Israel to escape his brother Esav, who had sworn to kill him, and as he leaves his father-in-law Lavan’s home, he is once again being pursued. God Himself intercedes on Yaakov's behalf and warns Lavan against harming Yaakov, clearing the way for Yaakov to finally confront his brother Esav.

This parsha, not unlike the preceding one, is a study in identity. Who is Yaakov – really? From the moment of his birth, his identity is seen through an ever-shifting prism: Yaakov is given a name which reflects his problematic relationship with his twin brother. He is then described as "ish tam, yoshev ohalim"[1] – a pure or innocent man, morally unblemished, a man of home and hearth, a man of the study hall. Yet this is an "editorial" comment on his true character which seems quite different than the way his own parents view him, and it is a description which clashes spectacularly with the trajectory that his life takes. Yaakov, the innocent, makes his brother 'an offer he can't refuse', and assumes the identity of firstborn. Later, he is forced to take on the identity of his brother Esav. As a result, the "man of the tents" is dispossessed of his home and family, and for years is left to survive by his own cunning and wits in an extremely corrupt environment. Does Yaakov even remember who he is? The simple, introverted, studious man we met last week has become a shrewd businessman, a very wealthy man, a formidable adversary at the negotiating table - a far cry from the ish tam, indeed.

In fact, the question of Yaakov's identity comes bubbling to the surface as he stands poised to meet Esav. Yaakov fears this confrontation, and as he reaches the border of his ancestral land, he prepares for it in various ways. This is a moment of introspection and stock-taking, as well as tactical, practical preparation. Both types of preparation have much to tell us about the nature of Yaakov's fears, and the identity crisis involved.

Yaakov prepares his household for the worst, and sends in a reconnaissance unit with a conciliatory message for Esav, hoping to avert confrontation. The commentaries approach these preparations from different angles. First, Yaakov's message is examined; more precisely, the messengers themselves become an important topic of discussion. Who were these messengers?

ספר בראשית פרק לב, פסוק ד

 וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו אֶל עֵשָׂו אָחִיו אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם:

And Yaakov sent emissaries ahead of him to his brother Esav in the Land of Seir, to the fields of Edom. (Bereishit 32, 4)

Rashi examines the word malachim, which may be construed as either human or celestial messengers. Were these emissaries men in his employ - household staff, or “angels” - celestial messengers?[2] Rashi says that they were the latter: Yaakov sent angels to his brother Esav. While this may sound like a highly imaginative interpretation to some readers, who would prefer the simple, more mundane interpretation –“messengers”, it is wholly in keeping with what we know about Yaakov, and the context in which this episode appears. Yaakov has had interaction with angels before, especially when he travels. When he left Israel, he had a vision of a heavenly ladder upon which angels ascended and descended. This was no simple dream; the vision of these angels changed Yaakov's perspective, changed his life: he understood the holiness of the place on which he stood, and the ability to connect, through it, to God. The angels that he saw were not merely the product of an over- active imagination, part of a strange and disturbing dream. Angels became a very real part of Yaakov's life as he left the Land of Israel, and now, as he is poised to return, his travels are once again accompanied by angels. Note the verses that immediately precede this week’s parsha:

ספר בראשית פרק לב, ב-ג

וְיַעֲקֹב הָלַךְ לְדַרְכּוֹ וַיִּפְגְּעוּ בוֹ מַלְאֲכֵי אֱלֹהִים: וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם מַחֲנֵה אֱלֹהִים זֶה וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם:

And Yaakov went on his way, and the angels of God met him. And when Yaakov saw them, he said, 'This is God’s encampment; and he called the name of that place Mahanaim. Bereishit 32:2,3

Just as Yaakov saw angels in a dream as he prepared to leave Israel, he is met by angels as he prepares to re-enter. And as he prepares to confront Esav, in the very next verse, the angels are his emissaries. This being so, we may be even more puzzled than before Rashi's comments: If these angels of God are in Yaakov's service, and Yaakov is fulfilling the will of God, why all the angst? Why is Yaakov so fearful of the confrontation with Esav? In the words of the Shem Mishmuel, if any single angel could have wreaked havoc upon Esav and his camp, why fear the confrontation?[3]

בראשית פרק לב, ח

וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ וְאֶת הַצֹּאן וְאֶת הַבָּקָר וְהַגְּמַלִּים לִשְׁנֵי מַחֲנוֹת:

Then Yaakov was greatly afraid and distressed; and he divided the people who were with him, and the flocks, and herds, and the camels, in two camps; Bereishit 32:8

Divison

Yaakov makes a pragmatic military decision, and divides the family into two separate camps. Lest we forget, this happens at the very place Yaakov was met by angels - the place Yaakov names Machanaim. The connection between the preceding parsha and the present parsha, the angels who meet and accompany him and the angels he sends to Esav, is reinforced by the name which reflects both the "encampment of God's angels" and his own household, divided into two camps.

 בראשית פרק לב

(ט) וַיֹּאמֶר אִם יָבוֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה: (י) וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָקה’הָאֹמֵר אֵלַי שׁוּב לְאַרְצְךָ וּלְמוֹלַדְתְּךָ וְאֵיטִיבָה עִמָּךְ: (יא) קָטֹנְתִּי מִכֹּל הַחֲסָדִים וּמִכָּל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת:

And Yaakov said, O God of my father Abraham, and God of my father Isaac, the Lord who said to me, Return to your country, and to your family, and I will deal well with you. I am not worthy of the least of all the mercies, and of all the truth, which you have shown to your servant; for with my staff I passed over this Jordan; and now I have become two camps. Bereishit 32:9-11

Only now, when Yaakov separates his family and makes mention of the two camps, the full meaning of the name of this place, where he saw angels for the second time, seems clear. Strangely enough, Yaakov made no mention of his earlier vision of angels when he first named this place. Only now, when he divides his family and possessions into two camps, he is given to introspection and retrospection. He recalls that he was destitute and alone when he crossed the river in the other direction, and he makes a comparison with his present status. But how unequivocal is his description of his good fortune? Is the fact that he has just divided his household into two separate camps in order to avoid a holocaust a completely positive statement? And if the reference is somewhat tentative, the overtones are downright ominous: The Targum (Pseudo) Yonatan teaches that the division itself portended tragedy: Yaakov separated Leah's camp from Rachel's, along the deep fault-line whose negative impact has shaped Jewish history ever since. Is this, or is this not, one family? Are Yaakov’s children united? Do some enjoy a favored status? Are they all equal, or are some are "more equal" than others?

When the moment to meet Esav arrives Yaakov again divides the camp; this time, the division is precise and specific, the hierarchy clear:

ספר בראשית פרק לג

(א) וַיִּשָּׂא יַעֲקֹב עֵינָיו וַיַּרְא וְהִנֵּה עֵשָׂו בָּא וְעִמּוֹ אַרְבַּע מֵאוֹת אִישׁ וַיַּחַץ אֶת הַיְלָדִים עַל לֵאָה וְעַל רָחֵל וְעַל שְׁתֵּי הַשְּׁפָחוֹת: (ב) וַיָּשֶׂם אֶת הַשְּׁפָחוֹת וְאֶת יַלְדֵיהֶן רִאשֹׁנָה וְאֶת לֵאָה וִילָדֶיהָ אַחֲרֹנִים וְאֶת רָחֵל וְאֶת יוֹסֵף אַחֲרֹנִים:

1. And Yaakov lifted up his eyes, and looked, and, behold, Esav came, and with him four hundred men. And he divided the children to Leah, and to Rachel, and to the two maidservants. 2. And he put the maidservants and their children foremost, and Leah and her children after, and Rachel and Yosef after. Bereishit 33:1,2

What kind of impact would this favoritism have on future generations?[4] The rift that existed from the very start persisted for generations, and eventually caused the disintegration of the United Commonwealth. The prophecy of Hoshea, in whose lifetime this rift burgeoned into a chasm, has much to say about this division, its origins – and its eventual resolution:

הושע פרק א,א; פרק ב, א

דְּבַר ה’ אֲשֶׁר הָיָה אֶל הוֹשֵׁעַ בֶּן בְּאֵרִי בִּימֵי עֻזִּיָּה יוֹתָם אָחָז יְחִזְקִיָּה מַלְכֵי יְהוּדָה וּבִימֵי יָרָבְעָם בֶּן יוֹאָשׁ מֶלֶךְ יִשְׂרָאֵל:... וְהָיָה מִסְפַּר בְּנֵי יִשְׂרָאֵל כְּחוֹל הַיָּם אֲשֶׁר לֹא יִמַּד וְלֹא יִסָּפֵר וְהָיָה בִּמְקוֹם אֲשֶׁר יֵאָמֵר לָהֶם לֹא עַמִּי אַתֶּם יֵאָמֵר לָהֶם בְּנֵי אֵל חָי: (ב) וְנִקְבְּצוּ בְּנֵי יְהוּדָה וּבְנֵי יִשְׂרָאֵל יַחְדָּו וְשָׂמוּ לָהֶם רֹאשׁ אֶחָד וְעָלוּ מִן הָאָרֶץ כִּי גָדוֹל יוֹם יִזְרְעֶאל:

The word of God that came to Hoshea, the son of Beeri, in the days of Uzziah, Yotam, Ahaz, and Yehizkiyah, kings of Yehuda, and in the days of Yerov'am the son of Yoash, king of Israel…And the number of the people of Israel shall be as the sand of the sea, which cannot be measured nor counted; and it shall come to pass, that instead of saying to one another, 'You are not my people,' they shall say to one another, 'You are the sons of the living God.' Then shall the people of Yehuda and the people of Israel be gathered together, and appoint themselves one head, and they shall come up from the land; for great shall be the day of Yizra'el. Hoshea 1, 1; 2,1

Hoshea examines the political and national landscape, and sees before him the just desserts of a corrupt society that has turned its back on truth:

הושע פרק ד, א-ו

שִׁמְעוּ דְבַר ה’ בְּנֵי יִשְׂרָאֵל כִּי רִיב לַה’ עִם יוֹשְׁבֵי הָאָרֶץ כִּי אֵין אֱמֶת וְאֵין חֶסֶד וְאֵין דַּעַת אֱלֹהִים בָּאָרֶץ: אָלֹה וְכַחֵשׁ וְרָצֹחַ וְגָנֹב וְנָאֹף פָּרָצוּ וְדָמִים בְּדָמִים נָגָעוּ: עַל כֵּן תֶּאֱבַל הָאָרֶץ וְאֻמְלַל כָּל יוֹשֵׁב בָּהּ בְּחַיַּת הַשָּׂדֶה וּבְעוֹף הַשָּׁמָיִם וְגַם דְּגֵי הַיָּם יֵאָסֵפוּ:... נִדְמוּ עַמִּי מִבְּלִי הַדָּעַת כִּי אַתָּה הַדַּעַת מָאַסְתָּ ואמאסאך וְאֶמְאָסְךָ מִכַּהֵן לִי וַתִּשְׁכַּח תוֹרַת אֱלֹהֶיךָ אֶשְׁכַּח בָּנֶיךָ גַּם אָנִי:

Hear the word of God, People of Israel; for God has a controversy with the inhabitants of the land, because there is no truth, no mercy, no knowledge of God in the land. There is swearing, and lying, and killing, and stealing, and adultery; they break all bounds, and blood leads to blood. Therefore shall the land mourn, and everyone who dwells in it shall languish, with the beasts of the field, and with the birds of heaven; the fishes of the sea shall also be taken away… My people are destroyed for lack of knowledge; because you have rejected knowledge, I will also reject you, that you shall not be a priest to me; seeing that you have forgotten the Torah of your God, I will also forget your children. Hoshea 4:1-6

How can the People of Israel have sunk so low? How can this "kingdom of priests and holy nation" have deteriorated to this degree? Hoshea lays the blame for their decadence at Yaakov's feet; he sees the seeds of their iniquity and disunity in Yaakov's behavior in our parsha:

הושע פרק יב, א-ט"ו

סְבָבֻנִי בְכַחַשׁ אֶפְרַיִם וּבְמִרְמָה בֵּית יִשְׂרָאֵל וִיהוּדָה עֹד רָד עִם אֵל וְעִם קְדוֹשִׁים נֶאֱמָן:  אֶפְרַיִם רֹעֶה רוּחַ וְרֹדֵף קָדִים כָּל הַיּוֹם כָּזָב וָשֹׁד יַרְבֶּה וּבְרִית עִם אַשּׁוּר יִכְרֹתוּ וְשֶׁמֶן לְמִצְרַיִם יוּבָל: וְרִיב לַה’ עִם יְהוּדָה וְלִפְקֹד עַל יַעֲקֹב כִּדְרָכָיו כְּמַעֲלָלָיו יָשִׁיב לוֹ: בַּבֶּטֶן עָקַב אֶת אָחִיו וּבְאוֹנוֹ שָׂרָה אֶת אֱלֹהִים: וַיָּשַׂר אֶל מַלְאָךְ וַיֻּכָל בָּכָה וַיִּתְחַנֶּן לוֹ בֵּית אֵל יִמְצָאֶנּוּ וְשָׁם יְדַבֵּר עִמָּנוּ:  וַה’ אֱלֹהֵי הַצְּבָאוֹת ה’ זִכְרוֹ: וְאַתָּה בֵּאלֹהֶיךָ תָשׁוּב חֶסֶד וּמִשְׁפָּט שְׁמֹר וְקַוֵּה אֶל אֱלֹהֶיךָ תָּמִיד: ...וְאָנֹכִי ה’ אֱלֹהֶיךָ מֵאֶרֶץ מִצְרָיִם עֹד אוֹשִׁיבְךָ בָאֳהָלִים כִּימֵי מוֹעֵד...

Ephraim surrounded me with lies, and the house of Israel with deceit; but Yehuda still rules with God, and is faithful with the holy ones. Ephraim guards the wind, and follows after the east wind; he daily increases lies and desolation; and they make a covenant with the Assyrians, and oil is carried to Egypt. God has also a controversy with Yehuda, and will punish Yaakov according to his ways; according to his doings will he reward him. He took his brother by the heel in the womb, and by his strength he had strove with the powerful; And he strove with an angel, and prevailed; he (the angel) wept, and made supplication to (Yaakov); he found him in Beit-El, and there He spoke with us; And the Almighty is the God of hosts; the Almighty is his name. Therefore turn to your God; keep loving kindness and judgment, and wait on your God continually. ... And I, Almighty your God, will yet redeem you from the land of Egypt, and make you dwell in tents, as in the days of the (past). Hoshea 12: 1-16

Yaakov is criticized for wrestling with his brother in the womb, and the prophet draws a line directly to the wrestling years later, between Yaakov and a mysterious stranger. After dividing the camp for the first time that night, before Yaakov faces his brother, before he divides the camp a second time, he finds himself alone and vulnerable in the dark, and he is accosted: 

בראשית פרק לב, כה-ל

וַיִּוָּתֵר יַעֲקֹב לְבַדּוֹ וַיֵּאָבֵק אִישׁ עִמּוֹ עַד עֲלוֹת הַשָּׁחַר: וַיַּרְא כִּי לֹא יָכֹל לוֹ וַיִּגַּע בְּכַף יְרֵכוֹ וַתֵּקַע כַּף יֶרֶךְ יַעֲקֹב בְּהֵאָבְקוֹ עִמּוֹ: וַיֹּאמֶר שַׁלְּחֵנִי כִּי עָלָה הַשָּׁחַר וַיֹּאמֶר לֹא אֲשַׁלֵּחֲךָ כִּי אִם בֵּרַכְתָּנִי: וַיֹּאמֶר אֵלָיו מַה שְּׁמֶךָ וַיֹּאמֶר יַעֲקֹב: וַיֹּאמֶר לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ כִּי אִם יִשְׂרָאֵל כִּי שָׂרִיתָ עִם אֱלֹהִים וְעִם אֲנָשִׁים וַתּוּכָל:וַיִּשְׁאַל יַעֲקֹב וַיֹּאמֶר הַגִּידָה נָּא שְׁמֶךָ וַיֹּאמֶר לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וַיְבָרֶךְ אֹתוֹ שָׁם:

And Yaakov was left alone; and a man wrestled with him until the break of day. And when he saw that he could not prevail against him, he touched the hollow of his thigh; and the hollow of Yaakov’s thigh was out of joint, as he wrestled with him.  And he said, 'Let me go, for the day breaks.' And he said, 'I will not let you go, unless you bless me.' And he said to him, 'What is your name?' And he said, 'Yaakov.' And he said, 'Your name shall be called no more Yaakov, but Yisrael; for you have struggled with the powerful and with men, and have prevailed.' And Yaakov asked him, and said, 'Tell me, I beg you, your name.' And he said, 'Why is it that you ask my name?' And he blessed him there. Bereishit 32:25-30

The entire scene circles around the question of identity – shrouded, revealed, mistaken, hidden. While the struggle changes Yaakov's identity, the identity of the mysterious attacker is never revealed. As readers, millennia of Jewish persecution may make us overlook the fact that this unprovoked attack is carried out by a nameless adversary: Random attacks, or fear of such attacks, are nothing out of the ordinary in Jewish history. Yaakov himself seeks no explanation or motive; he asks only that his attacker identify himself. Generations later, in the prophecy quoted above, Hoshea reveals the identity of this mysterious adversary; it is yet another angel. “And he strove with an angel, and prevailed.”

Why did the angel attack Yaakov? What had he done wrong? The Targum (pseudo) Yonatan[5] seems to weave Hoshea's prophecy into his commentary, suggesting that God sent this angel because Yaakov had not been truthful: Before leaving the Land of Israel, Yaakov had vowed to tithe one tenth of everything God gave him, and that vow had not been fulfilled.[6] Now, as Yaakov took stock of his situation, one of the things he thanked God for was the truth bestowed upon him: “I am not worthy of the least of all the mercies, and of all the truth,[7] which you have shown to your servant; for with my staff I passed over this Jordan; and now I have become two camps.” Apparently God does not think that Yaakov has embraced truth. This same problem surfaces in Hoshea's prophecy, in the form of a dubious legacy passed down from Yaakov to his descendents which eventually leads to their ruin.

Rabbi Eliezer of Germiza, a mystic of the Middle Ages, said that the angel who attacked Yaakov came dressed as Esav, and he had a complaint: He said to Yaakov, "You are a liar! Why did you say (to your father) 'I am Esav your firstborn”? Yaakov protests: he had purchased the birthright from Esav years earlier. The angel then asks, “What is your name?,” and points out that " 'Yaakov' is a name of deception and chicanery. Your name should be 'Yisrael' – a name that implies yosher (being straight or upstanding): You must be yashar (straight) with God.[8]

This seems somewhat of a departure from the straightforward meaning of the text. The angel himself explains[9] the name that will replace 'Yaakov'; this new identity has to do with struggle, with overpowering invincible adversaries. Sarita, the word that lies at the root of Yisrael, denotes both struggle and power. The name is pronounced with the letter sin (sarita), and not the letter shin (yashar). Apparently, Rabbi Eliezer of Germiza looked beyond the explanation of the word itself, and sought the essential lesson for Yisrael – the individual, and the nation of his namesakes: The identity of the Jew, the essence of what Yisrael and all of the Children of Yisrael should strive to be, is reflected in this name: honest, truthful, upright – yashar. In the words of the Kli Yakar, the name Yisrael comes from the word Yashar El, to be straight with God. Although other men will not always perceive the righteousness of Yisrael's ways, God can see to the heart of the matter. The struggle to maintain inner clarity, to pursue God's truth despite obstacles and seeming falsehood, is the struggle that Yaakov/Yisrael faced, and he prevailed. Many of the episodes in his life seemed to lead him off the straight path of truth, but he never lost sight of God's plan, of God's will.[10] This was his true identity, his eventual identity. He was able to follow his internal moral compass despite the situations into which he was thrust. Although his actions were looked at askance by human eyes, although he struggled with mortal and divine challenges to his inner truth, he emerged victorious. To rephrase Rabbi Eliezer's comments: the name Yisrael derives from sarita which means struggle; the meaning of the struggle is to achieve yosher.

Yaakov spent the majority of his life dealing with dishonest people, and often played according to their rules. In order to contend with Esav and Lavan, Yaakov acquired survival skills. What lessons are there in Yaakov's behavior for future generations? The Prophet Hoshea was unequivocal: “God has also a controversy with Yehuda, and will punish Yaakov according to his ways; according to his doings will he reward him. He took his brother by the heel in the womb…”[11]

While Yaakov's actions may have been justified, Hoshea lays the blame for future generations’ immorality at Yaakov's doorstep, implying that many generations of unscrupulous businessmen learned from Yaakov's ways.

Yaakov becomes Yisrael, and the struggle continues. The validity of the moral compass remains, but the path to becoming yashar still lies ahead. One more stage is required in the metamorphosis, a stage that links the innocence of Yaakov's youth with the strength and heroic behavior of his adulthood. [12] A bridge must be created between Yaakov ish tam yoshev ohalim, the “innocent (perfect) man, a dweller in tents”, and Yisrael – sarita im elohim ve'im anashim vatuchal - the vanquisher of the mighty, the independent man who remains true to God's will.

In the book of Dvarim, we find the expression of this identity, the final stage in the development of Yaakov's persona: “Yeshurun”:

ספר דברים פרק לג, ה

  וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל:

And He was king in Yeshurun, when the heads of the people and the tribes of Israel were gathered together. Dvarim 33:5[13]

The name Yeshurun has the word yashar, upright or honest, as its root. Thus, while the name 'Yaakov' denotes trickery,[14] and the name 'Yisrael' indicates strife, The name Yeshurun is used here to describe a nation united as one, rallying around the ultimate goal of the Jewish People: to be upright and honest.

In the course of exile the Jews have often been forced to take use questionable means to protect themselves. While this behavior may often have been a necessary evil, it was far from ideal. It was not always 'straight and honest'. Ultimately, our destiny – our identity- is to be a light unto the nations, a beacon of morality, ethics and decency that will show all peoples of the world the beauty of the word of God. Yishayahu, the same prophet who spoke of being a “light to the nations,” also spoke of comfort for the Jews that will come when we are finally returned to our land and our natural innocence, when what is crooked will be may straight, when Yaakov will be perceived as Yeshurun.

ישעיהו פרק מ

(א) נַחֲמוּ נַחֲמוּ עַמִּי יֹאמַר אֱלֹהֵיכֶם: (ב) דַּבְּרוּ עַל לֵב יְרוּשָׁלִַם וְקִרְאוּ אֵלֶיהָ כִּי מָלְאָה צְבָאָהּ כִּי נִרְצָה עֲוֹנָהּ כִּי לָקְחָה מִיַּד ה’ כִּפְלַיִם בְּכָל חַטֹּאתֶיהָ: ס

(ג) קוֹל קוֹרֵא בַּמִּדְבָּר פַּנּוּ דֶּרֶךְ ה’ יַשְּׁרוּ בָּעֲרָבָה מְסִלָּה לֵאלֹהֵינוּ: (ד) כָּל גֶּיא יִנָּשֵׂא וְכָל הַר וְגִבְעָה יִשְׁפָּלוּ וְהָיָה הֶעָקֹב לְמִישׁוֹר וְהָרְכָסִים לְבִקְעָה: (ה) וְנִגְלָה כְּבוֹד ה’ וְרָאוּ כָל בָּשָׂר יַחְדָּו כִּי פִּי ה’ דִּבֵּר: ס

Comfort my people, comfort them, says your God. Speak to Jerusalem's heart, and cry out to her, that her fighting is ended, that her iniquity is pardoned; for she has received from the Almighty's hand double for all her sins. A voice cries in the wilderness, 'Prepare the path of God, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low; and the crooked shall be made straight, and the ridges made into valleys; And the glory of God shall be revealed, and all flesh shall see as together that the mouth of God has spoken. Yishayahu 40:1-5

Similarly, in the same prophecy in which Hoshea rejects Yaakov's behavior, he speaks of the eventual resolution of Yisrael's strife: God's promise to him and his descendents is that they will one day shed the clothes of deceit and return to their true identity, to dwell in the tents of truth, kindness and justice:

And I, the Almighty your God, will yet redeem you …, and make you dwell in tents, as in the days of the (past). Hoshea 12: 1-16

The Jewish People will no longer define their existence through the seemingly-endless struggle with falsehood and evil. The transformation from Yaakov to Yisrael will reach its final stage, and both of these names will be left behind as our true identity emerges: Yeshurun, the straight and upstanding servant of God. This identity can only emerge when the rift in the Jewish People, expressed by the division of the family of Yaakov into two camps, is finally healed:

ספר דברים פרק לג, ה

  וַיְהִי בִישֻׁרוּן מֶלֶךְ בְּהִתְאַסֵּף רָאשֵׁי עָם יַחַד שִׁבְטֵי יִשְׂרָאֵל:

And He was king in Yeshurun, when the heads of the people and the tribes of Israel were gathered together. Dvarim 33:5

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[1] Bereishit 25:27

[2] Rashi 32:4

רש"י בראשית פרק לב פסוק ד

וישלח יעקב מלאכים - מלאכים ממש:

[3] Shem Mishmuel Parshat Vayishlach 5681

ספר שם משמואל פרשת וישלח - שנת תרפ"א

והנה הכל תמהו, מאחר שהיו לו כ"כ הרבה מלאכים א"כ מוכח שהוא נרצה להשי"ת, ומה הי' לו עוד להתירא מעשו, הרי מלאך אחד הי' די לכל מחנה סנחריב. ועוד למה צריך למלאכים רבים בשליחות הזאת, ולמה לא סגי באחד, עד שנצרך ליטול מאלו ומאלו.

[4] Rabbenu Bachaya Bereishit 32:8, says it was future considerations that motivated Yaakov, that if one community is ever attacked, another community would still carry on.

רבינו בחיי על בראשית פרק לב פסוק ח

ובמדרש אם יבא עשו אל המחנה האחת והכהו, אלו אחינו שבדרום, והיה המחנה הנשאר לפליטה אלו אחינו שבגולה. כוונתם לומר כי יודע היה יעקב אבינו כי המחנה האחת ישאר לפלטה על כל פנים. והוא רמז לדורות שאין כל זרעו נופל ביד בני עשו ולא יכלו כלם באורך גלותם, אבל ישארו לפליטה על כרחו של עשו:

וכן דרשו רז"ל והיה המחנה הנשאר לפליטה, על כרחו. והכוונה כי אם יקום מלך ויגזור עלינו גרושין או אבדן גוף וממון באחת הארצות, הנה מלך אחר במקום אחר יקבץ וירחם, ולזה כוונו רז"ל במדרש זה:

[5] The Midrash Tanchuma (Buber edition) Vayishlach section 22, also associates this attack with Yaakov’s failure to fulfill his vow.

מדרש תנחומא (בובר) פרשת וישלח סימן כב

וישר אל מלאך ויוכל וגו' (הושע יב ה), מה דיבר עמו א"ל לך שלם את נדרך, טוב אשר לא תדור וגו' (קהלת ה ד),

[6] In a fascinating twist, the Targum suggests that the way to fulfill the vow is by giving one of his children to divine service. An accounting is done, and Levi is chosen.

כתר יונתן בראשית פרק לב פסוק כה

(כה) וישאר יעקב לבדו מעבר [לנהר] יובק ויאבק מלאך עִמו כדמות איש ויאמר הלא אמרת לעשר כל שלך והנה יש לך תריסר בנים ובת אחת ולא עִשׁרתם, מיד הפריש ארבע בכורים, לארבעה אִמהות, ונשארו שמונה ושנה למנות מִשׁמעון, ועלה לוי במעשר, ענה מיכאל ויאמר רִבונו של עולם, זה הוא חלקך, ועל עִנין הדברים האלה הִשׁתהה מעבר לנחל עד עלות עמוד השחר

[7] The Sfat Emet questions the relevance of the word emet (truth) in Yaakov’s prayer.

שפת אמת ליקוטים - פרשת וישלח

קטנתי וגו' ומכל האמת אשר עשית את עבדך וגו' וקשה מאי שייך על אמת קטנתי כיון שהוא על פי דין ומשפט אמת,

[8] Rabbi Eliezer of Germiza, (12^th Century) Hilchot Hakisei, Hilchot Melachim.

ספר הלכות הכסא לרבי אלעזר מגרמזיא - הלכות המלאכים

וכך בא המלאך כדמות עשו ליעקב ואמר לו, שקרן אתה, למה אמרת אנכי עשו בכורך. אמר לו, שקניתי בכורתך ואמרתי (בגשיתי) [עשיתי] כאשר צויתני הרבה פעמים. אמר לו, ומה שמך. אמר לו, יעקב. אמר, לא יעקב לשון עקבה ומרמה, כי אם ישראל, ישר לאל וראוי לברכה, דכתיב (משלי כח, כ) (ל)איש אמונות רב ברכות, (צפניה ג, יג) שארית ישראל לא ידברו כזב, (במדבר כג, כ כא) לא הביט און ביעקב וברך ולא אשיבנה. וכשהיו הכהנים מזכירין השם במקדש, היו המלאכים יורדים נ"א רבוא וח' אלפים ות' וממלאים העולם כולו:

[9] Bereishit 32:29

[10] Kli Yakar Bereishit 32:29

כלי יקר על בראשית פרק לב פסוק כט

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל. לשון ישר אל כי ישר הוא לשון ראייה, מלשון אשורנו ולא קרוב, והודה לו בזה כי יעקב רואה פני אל ולא עלתה בידו לסמא אותו במציאות האל יתברך, ובאמרו כי שרית עם אלהים עקר שם יעקב ממנו, כי יעקב מורה על עקוב הלב מכל ואנוש הוא (ירמיה יז ט) וישראל לשון מישור כמ"ש לעתיד (ישעיה מ ד) והיה העקוב למישור, ולא מישור הנראה ישר בעיני הבריות כ"א הנראה ישר בעיני אלהים ואדם, ע"כ אמר כי שרית עם אלהים ואנשים, כי ע"י כושר מפעלך תהיה שר ונגיד עם אלהים ואנשים ותוכל, וזהו ישראל ישר אל, מישור הנראה גם בעיני האל ית':

[11] Rashi, in his comments on 32:29, describing Yaakov’s name change, cites this verse in Hoshea.

רש"י בראשית פרק לב פסוק כט

(כט) לא יעקב - לא יאמר עוד שהברכות באו לך בעקבה וברמיה כי אם בשררה ובגלוי פנים, וסופך שהקב"ה נגלה עליך בבית אל ומחליף את שמך, ושם הוא מברכך, ואני שם אהיה ואודה לך עליהן, וזהו שכתוב (הושע יב ה) וישר אל מלאך ויוכל בכה ויתחנן לו, בכה המלאך ויתחנן לו, ומה נתחנן לו (שם) בית אל ימצאנו ושם ידבר עמנו, המתן לי עד שידבר עמנו שם, ולא רצה יעקב, ועל כרחו הודה לו עליהן, וזהו (פסוק ל) ויברך אותו שם, שהיה מתחנן להמתין לו ולא רצה:

[12] See the writings of Rabbi Menachem Mendel of Shklov Liqutim page 405.

כתבי הגרמ"מ משקלוב - ליקוטים - דף תה

קכג. ... כי לא נחש ביעקב ולא קסם בישראל [במדבר כג], כי יעקב איש תם [בראשית כה], וישראל ישר, אשר תם ויושר יצרוני [תהלים כה],

[13] See Targum Unkolus who translates Yeshurun as Yisrael.

אונקלוס דברים פרק לג פסוק ה

(ה) והוה בישראל מלכא באתכנשות רישי עמא כחדא שבטיא דישראל:

[14] See the Ramban’s commentary to Dvarim 2:10, and 7:12.

רמב"ן דברים פרק ב פסוק י

כי השמות ישמרו הטעם ויחליפו המלות, כמו זרח וצחר (בראשית מו י) מן וצמר צחר (יחזקאל כז יח), אתונות צחורות (שופטים ה י). וכן יעשו לשבח, יכנו יעקב שהוא לשון מרמה או לשון עקלקלות ויקראו אותו ישרון, מן תם וישר:

רמב"ן דברים פרק ז פסוק יב

טעם עקב - כמו בעבור,… וכן על דעתי, כל לשון עקיבה גלגול וסבוב, עקוב הלב (ירמיה יז ט), ויעקבני זה פעמים (בראשית כז לו), ויהוא עשה בעקבה (מ"ב י יט), ענין גלגולין וסבות. ולכן יקראו יעקב "ישורון", כי היפך העקוב מישור. וכן אחורי הרגל שנקרא עקב, וידו אוחזת בעקב עשו (בראשית כה כו), יקראנו כן בעבור היותו מעוגל, כאשר יקרא הלשון אמצע היד והרגל "כפות" בעבור היותם כמו כפות הזהב. ומורגל הוא בלשון, כמו שאמרו בספרי (ברכה ב), מימינו אש דת למו (להלן לג ב), כשהיה יוצא הדבור מפי הקב"ה היה יוצא דרך ימינו של קדש לשמאלן של ישראל, ועוקב את מחנה ישראל שנים עשר מיל על שנים עשר מיל, כלומר מקיף. וכן לשונם (ב"ק קיג א) באים עליו בעקיפין, בסבות וגלגולין, כמו עקיבין, ששתי האותיות האלה שוות להן כאשר פרשתי כבר (ויקרא יט כ):