Yonaton Kohn - Notes on Vayishlah

And he commanded them, saying, "Speak this way to the way to my
master, to Esav, 'So says your servant Jacob, I have lived with Lavan
and I have delayed until now. And I have had ox, donkey, and sheep,
servant, and maid; I sent to tell my master, to find favor in your
eyes'" (32:5-6).

Why does Jacob see it necessary to instruct his servants to address
Esav with the appellation 'master'? Is this simple flattery, the
insincere wording of a man desperately seeking to deceive his brother?
Apparently, this is not the case. Jacob is so serious about his
perception of Esav as his superior that he even describes Esav to his
servants as 'my master'. Although Esav will never hear the exact
instructions that Jacob offers his emissaries, Jacob feels strongly
that they must know he sees his older brother as his master. What is
this all about, and where does it come from? Rashi (verse 5) notes
that Jacob's address is driven by his fears of Esav's enduring hatred.
When they were last together, Jacob assumed Esav's identity and
preempted his bid to receive Isaac's blessing. It would appear that
from the outset of the story, Jacob is intent on letting Esav know
that the coveted blessing (27:28-29) has not come to fruition.
Isaac's blessing was composed of three elements; 1) divinely ordained
bounty, from the 'heavenly dew' and the 'fats of the earth', 2)
mastery over his brother, who will bow to him, and 3) those who curse
him will be cursed, and those who bless him will be blessed. Jacob's
conduct to his brother is an attempt to show that this blessing has
not been fulfilled. Rashi points out that his wealth is in livestock,
cattle, and servants, but not the 'fat of the land' or 'heavenly dew'.
And by referring to Esav as his master, Jacob demonstrates that he
does not see himself as his brother's lord in any manner.
When Jacob learns that his brother is set for a reunion with a force
of 400 men, he fears the worst. In his desperate preparations, he
sends hefty animal gifts to his brother and prays for divine
protection. And then, the night before they are to meet, Jacob is
left alone in the dark of night to struggle with an unidentified man
(32:25). The man's declarations, and Jacob's responses to them,
indicate that the 'man' is really an angel. Rashi relays Tradition's
view, that this is Esav's angel. The context of this midnight
wrestling match (as well as the way that it is treated by the text)
support this identification of the angel. Jacob is consumed with his
fears of confronting his brother, and the story ends with Jacob
raising his eyes to see his actual brother approaching before him.
But this episode is not merely a prelude to the encounter between the
long- estranged brothers. The description of the physical struggle
between Jacob and the angel itself is most striking. "He saw that he
could not [overcome] him, and he touched the [side] of his thigh; and
the [side] of Jacob's thigh was split whilst he wrestled with him" (v.
26). The verse declares that one of them strikes the other's thigh in
an attempt to defeat his opponent. But it is not clear who is
inflicting the blow. What is clear is that Jacob suffers an injury in
the struggle. Either the angel wounds Jacob, or Jacob himself is
wounded when he makes his move (note 1).
Finally, after a long battle, the angel tells Jacob that he must be
released; and Jacob insists that he bless Jacob before he will allow
the angel to leave (note 2). When the angel asks his name, and he
tells him that it is Jacob, the angel informs him that his name will
cease to be Jacob and will become Israel instead. When Jacob asks his
name, the angel asks Jacob why he wants to know; he blesses Jacob and,
presumably, disappears. Jacob realizes that he has been through a
kind of divine encounter, and he meets the sunrise with a limp. What
has transpired?
Before Jacob is to meet Esav, he relives the events that have
precipitated the profound rift between the brothers. The two grew up
in their parents' home as co-equal heirs to a burgeoning religious
heritage, princes in a promised kingdom. And while each one had the
favor of one parent, neither had a clear advantage over the other.
"He saw that he could not overtake him." So Jacob sought the upper
hand, slipping into the role of Esav and taking the blessings that had
been designated for him. But in the process, he suffers injury. He
cannot fight the battle without incurring damage himself. His act, so
antithetical to his ethics and his nature, precipitate suffering and
harm upon his self. And even if this drastic action is necessary,
even if his mother tells him to take the blessings and the situation
called for the transgression, it is still a transgression.
Esav's angel demands that he confess and repent. When Isaac asked
Jacob his name, he lied and declared that he was in fact Esav. But
Jacob regrets his lie, and now he tells the angel who he really is.
He is Jacob, and he will take no more than what is designated for
Jacob. To this, the angel responds with the affirmation that such
integrity is the stuff of a man even greater. With this noble and
humble concession, with the realization that his soul is tainted,
Jacob earns an even greater name. He shows that while he has mastery
in the human realm, while he knows that he had to lie, he has mastery
in the divine realm as well; he knows that it really was a lie. And
this allows Jacob to receive yet another blessing, a blessing begot
with honesty.
This is the enduring message in the prohibition to eat the sirloin
meat, the meat of the thigh. The Torah explains that this prohibition
is linked to the injury Jacob suffers in this very struggle. What is
the connection? Jacob's pursuit of the first blessing came at a
price. He received his father's blessing and, in the same action,
brought pain and suffering upon his brother Esav. Jacob cannot go on
enjoying his blessing without the realization that he has hurt his
brother. His triumph necessitates the concession of his own personal
pain, his own limp. So too, any meat that the Jew eats comes at a
heavy price. An animal has given its life for the Jew to eat, and the
Jew cannot lord over the fallen beast with total ownership and
dominion of every piece of the animal's flesh. He may not consume all
the meat; he must withhold from the sirloin and solemnly recognize
that even his food comes at the price of some suffering. Even in
success, a Jew is obligated to heed the suffering that has come to
others. And sometimes, he must pay for this suffering.
After the climactic moment of Jacob's realization, he meets his real
brother. The Torah reports that he greets Esav with prostration, the
same bow that the stolen blessing has promised to Jacob. And finally,
Jacob does not allow Esav to leave without pressing him to accept "my
blessing that has been brought to you" (33:11). Jacob is sure that he
returns the blessing that is owed to Esav.
In conclusion, Jacob denies that the stolen blessing has brought him
great fortune. And as the moment for their fateful encounter
approaches, Jacob's encounter with the angel teaches him that he must
do more than simply wipe his hands clean of profit. He must
acknowledge and come to terms with the heavy price for his deeds. In
the end, it is this honest and humble reflection that really earns
Jacob a new name. It is through this deed that he reconciles with his
brother and proves mastery of both the human and divine realms.


(note 1) There are many pronouns in this account, and the verse is
particularly ambiguous about the details of the encounter. Radaq
suggests that the whole thing may be a dream, but a forceful dream
that is accompanied by physical injury. Alternatively, some have
suggested that Jacob is not struggling with an angel but with an
element of his own self. Similarly, it is unclear who asks leave of
whom and perhaps even who demands the blessing. In any case, the
story certainly reflects enormous tension and apprehension within
Jacob, and the results of the tussle are clear enough. Jacob is hurt,
and he receives a blessing.
(note 2) Rashi suggests (v. 27) that Jacob is asking for Esav's angel
to concede his rights to the blessing.

Read the full Chiddush...

Yonatan Kohn - Notes on Vayetze

This week's reading begins with Jacob fleeing his parents' home, knowing that his twin brother is set on murdering him at some future time. His father Isaac instructs him to go to Padan Aram, the place where Rebecca was raised, so that he may find a wife there. Nevertheless, Rebecca has made it quite clear (Genesis 27:44-45) that Jacob is running for his life. More than running to somewhere, he is running from home. And this is evident from the Torah's emphasis that Jacob leaves Be'er Sheva and goes to Haran. Inasmuch as he does set out for Haran, his journey is equally motivated by escape for escape's sake. And Jacob is very lost.

Throughout his early travels, until he arrives in his uncle's home, the Torah demonstrates that Jacob is a lonely traveler without bearings or specific destination. Before he even reaches the border of his homeland, Jacob has a strange vision and prophetic dream. As the Torah records (28:11), "And he reached the place, and he slept there for the sun had set, and he took of the stones of the place and put [them] at his head. And he lay in that place." After all the details the Torah provides about the early journeys of Abraham and details some of the prominent places in Kena'an, the anonymity and ambiguity of Jacob's setting are striking. Jacob's location is described as "the place" six times within the story, as Jacob is even unaware of the place's name (28:19).
In the dream, Jacob sees a ladder that extends from the earth to the Heavens; he observes that angels are "ascending and descending" it. Rashi notes (28:12) that the ascending angels are those assigned to escort Jacob within the borders of the Promised land, and those descending are those charged with protecting him outside the land. But here, too, the ascent of the local angels precedes the descent of the remote angels; Jacob is uprooting himself before he embarks on his journey. And in this encounter, Gd repeats to Jacob the same assurances that He has offered his father and grandfather before him. The promises closely resemble blessings to Isaac as he heads to Gerar (Genesis 26 3-5). And yet, whereas Isaac, like his father before him, is told where to live (26:2), Gd tells Jacob that He will accompany wherever he will go (28:15). And though Gd is to be with him, Jacob has less direction* as he turns to the road than his fathers had before him.
Jacob's isolation is highlighted and heightened by an encounter with some local shepherds. Jacob ventures to engage the local men in friendly conversation, hoping to determine his whereabouts and perhaps procure some assistance.
"Jacob said to them, 'My brothers, from whence are you?'
They said, 'We are from Haran.'
He said to them, 'Do you know Laban son of Nahor?'
They said, 'We know.'
He said to them, 'Does he have peace (i.e. is he well)?'
They said, 'Peace. And behold Rachel his daughter comes with the sheep'" (29:4-6).
Though Jacob persists in attempting to speak with them, they refuse to engage him in conversation. They answer his questions blankly, not speaking 'to him', and tersely. There isn't even so much as an exchange of names. Though Jacob has initiated conversation, they remain pronouns, anonymous and distant strangers. Likely flustered and emotionally spent, Jacob reacts to seeing his cousin with overwhelmed emotion. He shoos away the unfriendly shepherds and tends to his uncle's sheep, then kissing Rachel** and weeping. In describing the interaction (28:9-12) between Jacob and Rachel, the Torah carefully points out their names consistently, instead of describing 'he' and 'she.' Here, Jacob finds a context for himself and a sense of attachment to another.

After all, as the verses note many times, Rachel is Laban's daughter. It is in his house that she learns the proper and gentle way to treat others. Again, in marked contrast to the shepherds at the well, Laban runs out to greet Jacob and hugs him and kisses him, ushering him into the home. Laban, as a member of Abraham’s extended family, has learned the basics of kindness and the quality of giving.
Still, it should be noted that Laban’s apparent kindness has a certain superficial quality to it. Haameq Davar notes that he ‘hugs to him’ and ‘kisses to him’; Laban’s embrace is sort of proffered and not shared. It is impersonal and cold. And when Jacob comes in to Laban’s house, he tells him ‘all of these things.’ But the Torah does not say exactly what Jacob tells Laban, because the Torah is reflecting Laban’s listening skills. He has not heard a word that Jacob has said. Later, Laban proves himself fundamentally duplicitous and backsliding, and for this Tradition criticizes him harshly. Ultimately, he is a complicated, if not confused person, who sometimes does things right.^ The danger in dealing with Laban is precisely that; it is impossible to discern the true intentions behind his kind exterior.
Ultimately, what befalls Jacob again resembles what befell his father before him. The grace Rachel shows in embracing a stranger immediately recalls Rebecca's behavior when Abraham's servant came looking for Jacob's mother so many years before. And in this context, Jacob begins to lay his part of the foundations of the people of Israel.

* ..."If Gd will be with me and will watch over me on this path that I go..." (28:20). Jacob is to travel a path to an undetermined destination. The Torah continues that "Jacob lifted his legs and went towards the land of the children of the East" (29:1). Though this appears to be just another name for his original destination, Padan Aram, (see Genesis 10:30) the vague name and orientation- the land of the children of the East- denote a far less specified goal and destination.

** Seforno notes that Jacob feels compelled to explain to Rachel that he is her cousin so that she should not be alarmed by the kiss of a complete stranger. Were he not her cousin, it seems that the kiss would be inappropriate. It seems that kissing a cousin, however, was permitted without compunction before the Torah was given to Jacob's family. Still, though Jacob's kiss is evidently a greeting expressing familial kinship, it is curious that he would be so forthcoming and unreserved as to kiss a young woman whom he has never before met (even before introducing himself!). Therefore, it may be possible to explain his greeting in a wholly different manner. Just before Jacob 'kisses' Rachel (v. 11), the Torah explains that he tends to the sheep- giving them drink (v.10). The word there is *vayashq*; when he 'kisses' Rachel, the Torah uses the word *vayishaq*. The juxtaposition of these two words, whose letters (vav, yod, shin, quf) are identical, should not be overlooked or ignored. Perhaps Jacob does not kiss Rachel at all; rather he relates to her through his act of tending to the sheep and initial greeting in such a way that has the emotional import of a kiss. Considering his journey's duress and knowing that his whole journey may have been largely meant to allow him to marry her (Laban's daughter), it may be that Jacob reaches out to her in such a way that is the emotional equivalent of a kiss.

^ Consider Ohr HaChaim's remarks when the Torah first introduces Laban, Rebecca's brother (24:29). To him, the Torah introduces Laban in the manner deserved by the righteous (here Laban is showing being protective of his sister, in the presence of a suspicious stranger). The Torah's treatment of him, originally positive, reflects his own penchant for putting up a good facade. Note in this vein verse 30:27 as well. Laban tells Jacob, “I have divined, and Gd has blessed me on your behalf.” Rabbi Yehuda Halpern (formerly a member of the Gruss kollel) made the brilliant observation that this verse shows Laban’s basic nature, unsure where he is religiously and quite confused. On the one hand, he recognizes Gd’s blessing; on the other hand, he adheres to his idolatrous and pagan divination.

Read the full Chiddush...

Channukah and the Desert

There is a well known question as to why the miracle of Channukah is celebrated 8 days (instead of 7) if there was enough oil for 1 full day (in fact, there is an entire book providing 101 answers). One of the answers is that the oil was not all poured the first day; knowing they needed 8 days worth, the Kohanim decided to dole out 1/8 of the oil each day. The fact that the 1/8th lasted for the whole zman made even the first day a miracle. The question of whether the Kohanim should have only put in an eighth that first day is the same issue discussed by the machloket between Rabbi Akiva and Ben Petura concerning limited water for 2 in the desert. Ben Petura who felt the 2 should split the water, relying on HKB"H to make sure the fraction lasts the day would tell the Kohanim to only use 1/8 each day. Rabbi Akiva who felt we can't rely on a miracle and therefore we need to do what is certain, even if not ideal, would have told the Kohanim to use it all the first night to ensure there was at least 1 full day.

Read the full Chiddush...

Explanation of Absence

In originally starting Chiddushim, I ejoyed that blogging didn't require any regularity in contributions since Chuddshim come when they do. However, I do feel you deserve an explanation for such an extended absence. Briefly, I apologize for my several month absence; BeKitzur, since Binyamin Ze'ev was born in February, my wife matched for her Residency in Cleveland so we had had a few months to research and buy a house, followed closely by the preiod of acutally moving into the house and unpacking/cleaning/being exhausted. I have also found that Chiddushim come mroe readily when I have several different Sedarim going on and that took some time to setup as well. I have started a daily Kollel Boker at the Young Isreal of Great Cleveland in conjunction with the Torat Tzion Kollel. Bli Neder I hope to get back into the groove of blogging.

Read the full Chiddush...