OUR HEBREW

FATHERS

Jacob’s New

Beginning

IN THIS LECTURE:

1. Anticipating Reunion

2. The Struggle at Peniel

3. Israel Faces Esau

Anticipating Reunion

When Laban and his company left, Jacob continued on his way to Canaan. In Gen. 32:2 we read about an unexplained and unannounced encounter with “messengers of God” ים פגעו־בו מלאכי אלה וי who met (confronted) Jacob. After this brief mention we are told that Jacob declared, “This is God’s camp,” and named the place ם מחני(machanayim). In translation this word literally means “the camps” or “a pair of camps.” Jacob encountered divine messengers (angels) carrying out the LORD’s will (i.e., protecting him). Just as he had seen them at Bethel on the way out of Canaan many years ago, so now he encountered them again.

Over twenty years have passed since Jacob ran away from his brother, after Esau swore to get revenge for the theft of their father’s blessing. This entails another stage of Jacob’s struggle, one in which he must come face to face with his twin once again. Jacob now divides his group into two camps. His plan was simple. If something bad occurred, then at least one of the camps might survive this meeting with Esau and his 400 warriors.

A part of his plan was to send messengers ahead to meet his brother first.

כה תאמרון לאמרויצו אתם י לעשו כה אמר עבדך לאדנ

י ואחר עם־לבןיעקב גרתעד־עתה

“And [he] instructed them as follows: Thus shall you say: To my lord Esau, thus says your servant Jacob: I stayed with Laban and remained until now.” (Gen. 32:4/5)

Jacob finds himself in a difficult position. He left Haran and cannot return to Laban, and yet it seems he cannot come home to Canaan unless he meets Esau face to face.

י־לי פחה ויה שור וחמור צאן ועבד ושי למצא־חןואשלחה להגיד לאדנ

בעיניך

“I have acquired cattle, donkeys, sheep, and male and female slaves; and I send this message to my lord in the hope of gaining your favor.” (Gen. 32:5/6)

Jacob instructs his messengers to refer to him, their master, as עבדךavdekha) ,יעקב Ya’akov) “your servant Jacob,” while referring to Esau as “Jacob’s lord” ( י לאדנ This concept of servitude .(לעשוor humility appears many times throughout the narrative as Jacob approaches Esau in the hope of reconciliation. Jacob does not seek dominance over his brother. Is Jacob is trying to show that both the rights and the blessings of the firstborn do indeed belong to Esau by such repeated symbolic actions?

Jacob now appears repentant in every way toward the brother he wronged many years before. His plan is not some manipulation to secure a safe passage home, but rather a ceremony of public repentance and reparation for the wrongs done to Esau.

Through the insecurities of both Leah and Rachel, Jacob has learned that love without justice is not sufficient. Those less-loved and not chosen must be treated with honor and dignity – with sensitivity, care, and justice.

“Jacob Tends Laban’s Flocks,” Gustave Doré, 1866.

ירא יעקב מאד ויצר לו וי

“Jacob was greatly afraid and distressed.” (Gen. 32:7/8)

One traditional interpretation of this verse states that Jacob was afraid for his life and for his loved ones. Yet Jewish sages have speculated that Jacob was not only afraid that he would be killed, but also that he would need to kill. Rebekah and Isaac sent Jacob away fearing that that if the brothers were to meet they might kill each other (see Gen. 27:45).

“Rabbi Judah bar Ilai said: Are not fear and distress identical? The meaning, however, is that ‘he was afraid’ that he might be killed; ‘he was distressed’ that he might kill. For Jacob thought: If he prevails against me, will he not kill me? while if I prevail against him, will I not kill him? That is the meaning of ‘he was afraid’ – lest he should be killed; ‘and distressed’ – lest he should kill.” (Bereshit Rabbah 76:2)

Jacob was distressed. Though he arranged his clan into two camps and sent greeting parties to Esau, in the end he came before God and prayed. In Gen. 32 Jacob begged for God’s help, for he did not simply trust in his own plans. He appears to have trusted God’s promises spoken to him many years before. God would be faithful to his words, and Jacob would survive this confrontation. Just as in the story of the binding of Isaac, not only lives, but God’s own promises hang in the balance. Thus, just as Abraham trusted God, so did Jacob.

Jacob carefully organized the reconciliation gifts intended for his older brother. In Gen. 32:14/15-15/16 we read an exact description of his gifts: “200 she-goats and 20 he-goats; 200 ewes and 20 rams; 30 milk camels with their colts; 40 cows and 10 bulls; 20 she-asses and 10 he-asses.” The specific male to female ratio is intentional. Esau would be set for exponential growth of his livestock; prolific increase would be almost guaranteed.

Jacob arranged that his servants would give Esau these gifts along with a personal message:

נה עבדך יעקב אחרינו ואמרתם גם הנחה ההלכת כי־אמר אכפרה פניו במשא פני לפני ואחרי־כן אראה פניו אולי י

“And you shall add: And your servant Jacob himself is right behind us. For he reasoned: If I appease him with presents in advance, and then face him, perhaps he will show me favor.” (Gen. 32:20/21)

The Struggle at Peniel

In Gen. 32:23/24-24/25 we read that when Jacob sent his family over the river, he was left alone. He had done all he could – he sent reconciliatory gifts; he prayed to the LORD; he even prepared his household for a possible military confrontation. And before he could cross over himself, he had a mysterious encounter.

ותר יעקב לבדו ויאבק איש עמו עד ויעלות השחר

“Jacob was left alone. And a man wrestled with him until the break of dawn.” (Gen. 32:24/25)“Jacob Wrestling with the

Angel,” Rembrandt, 1659.

גע וירא כי לא יכל לו ויבכף־ירכו ותקע כף־ירך

יעקב בהאבקו עמו

“When he saw that he had not prevailed against him, he wrenched Jacob’s hip at its socket, so that the socket of his hip was strained as he wrestled with him.” (Gen. 32:25/26)

“Jacob Wrestling with the Angel,” Rembrandt, 1659.

The man who fought with Jacob blessed him, and in blessing him he changed his name to Israel.

ויאמר אליו מה־שמך ויאמר יעקב מך כי ויאמר לא יעקב יאמר עוד ש

שראל ית אם־י יםכי־שר עם־אלהים ותוכלועם־אנש

“And [he] asked: What is your name? He replied: Jacob. Then [he] said: Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” (Gen. 32:27-28)“Jacob wrestling with an

Angel,” Gustave Doré, 1855.

Names, being very important in ancient Hebrew (and later Israelite) culture, carried significant weight. A name spoke of a person’s character, his deeds, and his identity. To be given a new name thus meant a change in one’s identity.

The name “Jacob” (heel-grabber) was known to the one who attacked him. But, before he could assign Jacob a new name, Jacob himself had to vocalize his current name. When his current name was acknowledged, he received an additional name - Israel. “Jacob wrestling with an

Angel,” Gustave Doré, 1855.

The word “Israel” most likely comes from the verb לשרות (lesarot), which in Biblical Hebrew means “to struggle” or “to exercise influence” (see Hos. 12:4). The Hebrew word שר (sar), which stands for “ruler” or “prince,” also comes from this verb. The name of Abraham’s wife Sarah shares the same origin. Based (שרה)on this text, Jacob became Israel because he struggled with both Heaven and Earth, both God and humanity, and withstood the pressure of the struggle. The idea of struggle constitutes the very core of this name.

“Jacob wrestling with an Angel,” Gustave Doré,

1855.

Nonetheless, “some question [remains] about its meaning, though an educated guess about the original sense of the name would be: ‘God will rule,’ or perhaps, ‘God will prevail.’” (Robert Alter, Genesis)

Later we read that Jacob’s new name came from God himself. God revealed himself to Jacob as El Shadai and confirmed Abraham’s blessing. From then on, his name would no longer be Jacob, but also Israel (Gen. 35:10). Unlike the names Abram/Abraham, the text continues to use Jacob and Israel interchangeably.

“Jacob wrestling with an Angel,” Gustave Doré,

1855.

This encounter confirms all that was already true of Jacob. His identity was linked to struggle. “Both his names – Jacob, ‘he who grasps by the heel,’ and his new name Israel, ‘he who struggles with God and man and prevails’ – convey a sense of conflict. The gifts he has, he has fought for. None have come naturally. Jacob is the supreme figure of persistence.” (Rabbi Jonathan Sacks)

Rabbi Jonathan Sacks, Former Chief Rabbi of United Hebrew Congregations of the Commonwealth

The text does not explicitly state who wrestled with Jacob, nor why. It states simply איש (ish) “a man.” Later, the prophet Hosea depicts him as a “messenger [of God]” (Hosea 12:4/5). Some Jewish sages considered this messenger to be Esau’s guardian angel; others proposed Satan himself. Jacob, however, was convinced that he had wrestled with God. “And he took leave of him there. So Jacob named the place Peniel, meaning: I have seen God face to face, yet my life has been preserved.” (Gen. 32:30/31)“Jacob Wrestling with Angel,”

Rembrandt, 1659.

A truly intriguing and original interpretation was suggested by the 11th-century Jewish commentator Rashbam. He suggested that this event should be understood in light of other events when great people, called by God to something important, all of the sudden doubted their mission. Such figures were perhaps even tempted to reconsider the validity of God’s call or to disobey it in some way.

In this connection we should mention a puzzling but important event in the life of Moses. The LORD himself came to Moses (similar to this meeting with Jacob) and sought to kill him. Only the quick action of Zipporah (Moses’ wife) in circumcising their son saved Moses from certain death (Exod. 4:24-25).

Joshua was also met by “a man” before assailing Jericho’s tall walls. This turned out to be the commander of the LORD’s armies, bearing a drawn sword.

When Joshua had his mysterious encounter he “fell on his face to the earth and bowed down.” He was commanded to take off his shoes because of the holiness of the ground upon which he stood (Josh. 5:13-15). This particular encounter parallels the one between Moses and God at the burning bush (Exod. 3:5). Both leaders must remove their shoes because of the holiness of the place. Jacob’s experience also resembles these stories. “Jacob Wrestling with Angel,”

Rembrandt, 1659.

In each of these encounters a confrontation occurs between God and his people. We see this pattern in other stories, too. Jonah tried to evade his Nineveh mission, but God compelled him to accomplish the task. Balaam, on the way to cursing Israel, was literally stopped by the messenger of the LORD (Num. 22:21-35). The recurring pattern reveals how God ensures the fulfillment of something vitally important, particularly in connection to his covenant.“Jacob Wrestling with Angel,”

Rembrandt, 1659.

Why did this unexpected wrestling match occur precisely before Jacob’s meeting with Esau? It is hard to say. Perhaps Jacob needed this struggle to prepare him or to test his resolve. Jacob needed to become Israel through his actions. It took twenty-two years of exile to bring him to this point. Now, having changed, he was ready. He had the blessing of Abraham (land and children), but he needed to symbolically restore to Esau the blessing he tried to take away (power and wealth).

Reconciliation with Esau was not just a personal family affair. It may have seemed as such to Jacob and Esau. The event may have carried a broader significance, something much bigger than these two brothers.

The very identity of the future Israel is tied to Jacob and his actions. Israelites were called to walk with God in integrity, owning up to their mistakes, correcting the damage and pain they may have caused, especially to their own kin.

Israel Faces Esau

After the encounter with the mysterious man, Jacob crossed the stream of Jabbok, where his family was waiting for him. Jacob saw Esau and his delegation from afar. He told both wives and both concubines to stand with their children. The two concubines were to go first, followed by Leah and her children. Rachel and her son, Joseph, followed last. (Gen. 33:1-3).

“Meeting of Jacob and Esau,” Francesco Hayez, 1844.

As Esau approached, Jacob went to the front of his family procession and bowed down seven times. We find attestation of such bowing as a sign of homage shown by a vassal king to a suzerain master in ancient documents (Tel El-Amarna Letters). In Gen. 23:12 Abraham also bowed before people of the land. This symbolic scene reverses Jacob’s previous treatment of Esau (Gen. 25:23 and 27:29, 37). “Meeting of Jacob and Esau,”

Francesco Hayez, 1844.

Much later, when the Israelites who left Egypt heard this story, they must have been shocked to learn how the story developed.

וירץ עשו לקראתו ויחבקהו בכו שקהו וי פל על־צוארו וי וי

“Esau ran to greet him. He embraced him and, falling on his neck, he kissed him; and they wept.” (Gen. 33:4)

“Meeting of Jacob and Esau,” Francesco Hayez, 1844.

Perhaps Esau’s rage and swearing to kill his brother consisted in nothing more than a manifestation of his impulsive nature – the same personality we saw displayed when he so carelessly sold his birthright for food. Esau was fully prepared to forgive his brother. When people are hesitant about their offer of forgiveness, they don’t run towards the one who offended them. Esau, however, ran to Jacob.

“Meeting of Jacob and Esau,” Francesco Hayez, 1844.

Esau probably forgave Jacob many years before. Yet as they now met, Esau’s healed emotions could be expressed to show how much he truly loved his younger brother. As the brothers continued to greet one another, Esau looked up and saw the women and children. He then asked about them, and Jacob once again affirmed his brother’s position.

ים את־עבדך ים אשר־חנן אלה הילד

“The children with whom God has favored your servant.” (Gen. 33:5)

The emphasis in the scene is placed on God’s grace in giving him many children, as well as Jacob showing humility before Esau. Everything that Jacob says and does affirms the recognition of his brother as the head, not the other way around. It is the opposite of what the stolen blessing proclaimed on that fateful day. Not only Jacob himself, but his wives and children, were said to be Esau’s servants as they approached and also bowed before Jacob’s older brother (Gen. 33:6-7).

Esau asked about the meaning of all the flocks that he met one after another on the way to greet Jacob. Jacob responded that he sent those “to find grace in the eyes of my lord” י) .(למצא־חן בעיני אדנ

Israelis use this frequently occurring idiom form Biblical Hebrew in their modern speech. To ask someone if they liked something is to ask them literally “if it found grace in their eyes.”

י לך יש־ליויאמר עשו י יה רב אחאל־נא ויאמר יעקב אשר־לך

י חן בעיניך ולקחת אם־נא מצאתי פניך ית י כי על־כן רא יד י מ נחת מ

רצני ים ות כראת פני אלה

“And Esau said: I have plenty, my brother. Let what you have remain yours. And Jacob said: No, I pray you; if you would do me this favor, accept from me this gift; for to see your face is like seeing the face of God, and you have received me favorably.” (Gen. 33:9-10)

ים וכי י אלה י אשר הבאת לך כי־חננ קח־נא את־ברכתקח פצר־בו וי יש־לי־כל וי

“Please accept my present which has been brought to you, for God has favored me and I have plenty. And when he urged him, he accepted. (Gen. 33:11)

We see a difference in how Jacob and Esau assessed their welath, something we miss in most Bible translations. While Esau says רביש־לי (yesh li rav), which means “I have plenty/enough,” Jacob states יש־לי־כל (yesh li kol), literally meaning “I have everything.” One speaks of a large quantity, while the other speaks of sufficiency. The verb פצר (patsar) in the Hebrew implies a forceful insistence by Jacob, meaning he “urged” his brother.

Another crucial point not to be overlooked in this passage is that Jacob frequently used the word נחה מ (minchah),commonly translated as “gift,” as he does in v. 10. In v. 11, however, this suddenly changes. Instead of י נחת מ (minchati) “my gift,” Jacob asks Esau to take י ברכת (birkhati) “my blessing.” Jacob is not simply “kissing up” to Esau, he is returning the blessing he stole.

Jacob explains that to see Esau’s forgiving and welcoming face was “like seeing the face of God” י פניך ית כי על־כן ראים .כראת פני אלה

The idea of פנים (panim) in Hebrew, variously translated as “face” or “presence” (among other possibilities), is certainly among the main motifs in the Jacob narratives. Jacob equates his reunion with Esau with the realization that God is present in all of this.

It appears that Jacob clearly connected in his own mind two encounters described for the readers. For him, the confrontation with “the man” of Peniel (which means “face of God”) and the meeting with Esau were clearly connected (v. 10b). Various uses of פנים (panim) in the Hebrew text abound in chs. 32-33, but most instances cannot be recognized in our English translations because they appear as Hebrew idioms.

“To take one example, Jacob’s instruction to his servants in Genesis 32:21 is translated: “You shall say: Your servant Jacob is coming behind us. For he thought: I will pacify him with these gifts I am sending on ahead; later, when I see him, perhaps he will receive me.” There is nothing in this English translation to suggest that the word פנים (panim)actually appears four times in this verse alone.

The second half of the verse could be literally translated differently. “For he thought: I will wipe [the anger from] his face with the gift that goes ahead of my face; afterward, when I see his face, perhaps he will lift up my face.”

“There is a drama here and it has to do with faces: the face of Esau, of Jacob, and of God Himself.” (Rabbi Jonathan Sacks, Genesis)

Rabbi Jonathan Sacks, Former Chief Rabbi of United Hebrew Congregations of the Commonwealth

Jacob, his wives, and his sons returned to Canaan, to the land promised by God to his descendants.

The LORD grew and prospered him further, and his sons began to establish families of their own there.