Parshat VaYishlach
This week's question:
"While Jacob was living undisturbed in the area, Reuben went and disturbed the sleeping arrangements of Bilhah, his father's concubine. Jacob heard about it. * Jacob had twelve sons" (Genesis 35:22). If one looks at the Hebrew text, there is a paragraph break where I put the *. Why?
The Meeting
Jacob and Esau finally meet.
Introducing his commentary to this section of the Bible, the Ramban cites a medrish that Chazal viewed this section as a textbook for our relations with Edom/Rome (and thus Western Society which is of Roman origin). Obviously this is an important topic for all of us.
The conclusion of the encounter is quite clear: "'My lord,' replied Jacob, 'you know that the children are weak, and I have responsibility for the nursing sheep and cattle. If they are driven hard for even one day, all the sheep will die" (Genesis 33:13) but one absolutely requires analysis.
"Esau ran to meet them. He hugged, and throwing himself on his shoulders, kissed him. They [both] wept" (Genesis 33:4).
As a Hirschian, and as Rav Samson Raphael Hirsch is commonly described as the architect for Torah Judaism in the modern world, I would like to begin with his comments.
He comments "A kiss can be false but not tears that flow at such moments... Tears are drops from one's innermost soul. This kiss, and these tears show us that Esau was also a descendant of Abraham. In Esau there must have been something more than just the wild hunter. Otherwise how could he have had the ability to domineer the whole development of mankind (which the Romans actually did I.L.). The sword alone, simply raw force, is not able to do that. But Esau also, gradually more and more lays the sword aside, turns gradually more and more towards humaneness, and it is just Jacob on whom Esau has most opportunity to show, that, and how, the principle of humaneness begins to affect him. When the strong respect the rights of the strong it may well be wisdom [i.e. discretion]. It is only when the strong, as here Esau, fall round the necks of the weak and cast the sword of violence far away, only then does it show that right and humaneness have made a conquest" (Rav Hirsch on Genesis 33:4).
Commenting on the struggle with the angel, he writes "To Israel, everything truly human is justified and inviolable; indeed, Israel declares that all things truly human will attain their greatest significance and flowering precisely if they will absorb the spirit that Israel is to bring to them, making that spirit a reality in their own lives" (Rav Hirsch on Genesis 32:29).
Attempting to Understand Rav Hirsch
Nechama Leibowitz writes, "We shall not quarrel with Hirsch who didn't know what we know today about the 'sword' turning into holocaust and not love" (New Studies in Bereishit, page 376).
Furthermore, regarding his second statement, although Rav Hirsch does limit it, the statement "To Israel, everything truly human is justified and inviolable" is quite difficult. Personally, I prefer for many reasons ACFM's formulation: nothing human is foreign but not everything human is good (I recall this from a discussion in US Government).
Regarding Nechama Leibowitz, the word ViYishakehu (and [Esau] kissed him) has dots over it and because of this, we have disputes throughout Chazal as to whether Esau really kissed Jacob or whether in truth Esau bit him (do not read as ViYashakehu but rather as VaYishachehu). Nechame then attempts to show that the simple understand of the text is indeed that Esau had not changed and still hated Jacob. However, a quick glance into Mikraot Gedolot shows that most commentators agree that the simple explanation is that indeed Esau's love was aroused and he kissed his brother.
Rav Hirsch's second comment is far more difficult and indeed he writes elsewhere "Do you really believe you no longer need to remember the past? Do you really think that such somber times will never recur?... O, you deluded ones! Look at the society which is now freely open to you. Look around on the great marketplace of life. Has the race of the Haman died out completely with his ten sons? Could you not find someone from the Rhine to the Oder, from the Volga to the Danube [all these are rivers in Germany] who is capable of being his successor? Be sober and observe. Indeed, the horizon of the Jew may well become somber; sultry clouds hang in the German sky. Even in our own Jewish circles indications for gloom are apparent. No one is secure" (Quoted from the Artscroll History Series, Rabbi Samson Raphael Hirsch: Architect of Torah Judaism for the Modern World, by Rabbi Eliyahu Meir Klugman, page 286). Here, Rav Hirsch warns of the extreme possibility of a holocaust. Thus, I am not sure what to make of the apparent contradiction between the two passages in Rav Hirsch. This requires further thought.
The Real Conflict
Anyway, it appears to me that the entire discussion should really focus on the fight between Jacob and the angel:
Jacob remained alone. A man [appeared and] wrestled with him until just before daybreak.
When [the man] saw that he could not defeat him, he touched the upper joint of [Jacob's] thigh. Jacob's hip joint became dislocated as he wrestled with [the man].
'Let me leave!' said [the man]. 'Dawn is breaking.'
'I will not let you leave unless you bless me.'
'What is your name?'
'Jacob.'
'Your name will no longer be said to be Jacob, but Israel (Yisra'el). You have striven with the Divine and with man and have overcame.'
Jacob returned the question. 'If you would,' he said, 'tell me what your name is.'
'Why do you ask my name?' replied [the man]. He then blessed [Jacob] there.
Jacob named the place Divine Face (Peniel). [He said,] 'I have seen the Divine face to face, and my soul has withstood it.'
The sun rose and was shining on him as he left Penuel. He was limping because of his thigh. (Genesis 32:25-32).
First things first, to refute Christian claims that G-d took human form (i.e. Jesus) and struggled with Jacob (the Torah does use the word Ish - man), the prophet Hosea in 12:4-5 recalls this encounter and clearly identifies the mysterious combatant as an angel.
As already mentioned, Chazal identify this angel as Esau's angel, Esau on the spiritual plane. Rav Hirsch comments "Two opposing principles confront each other in the persons of Jacob and Esau. The struggle between them, and the outcome of this struggle, are the forces that have shaped world history" (Rav Hirsch on Genesis 32:8). What is the nature of this conflict?
Nechama Leibowitz (New Studies in Bereishit, page 369) cites the Midrash Lekach Tov which I will paraphrase. The angel (representing Western Society) struggles to convince Jacob (representing us Jews) to abandon G-d and assimilate. (See Song of Songs 7:1) When the angel sees that Jacob remains true to G-d, he strikes his heel (representing that the nations resort to violence, torture, murder, and even mass extermination). And yet, Jacob prevails.
Now what is the significance of the blessing of the name Israel?
In the book of kings, in the middle of Elijah's confrontation of the priests of Baal on Mt. Carmel, we find an extremely peculiar verse: "Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, 'Israel shall be your name' [See Genesis 35:10 and Hosea 12:5]" (1 Kings 18:31). There, the Malbim explains that the name Yisrael (literally G-d will triumph) that G-d will triumph over the forces of nature (the Malbim also has a beautiful explanation of this verse in its context but that is outside the scope of this devar Torah). (I discussed the concept of transcending nature in my devar Torah for Parshat Lech Lecha, see http://tamimah.blogspot.com/2005/11/parshat-lech-lecha-question-this-week.html)
Bringing this all into our Parshah, as long as we stay true to our faith, the nations cannot of the world cannot harm us spiritually because G-d will triumph.
Thus, Rav Hirsch (on Genesis 32:33) that if Jacob falls, it is only because he is not following (or he misunderstands) the Torah. Similarly, whenever we defeat Esau, it is solely because of G-d.
On the spiritual realm, we are at war with Western Society. It always has been a war and it will always be a war until the Messiah comes. We dare not forget this.
On Earth
On earth however, we need not adopt this attitude. Rabbi Dr. Arnold Lustiger quotes Rav Soloveitchik's famous essay Confrontation (Derashot HaRav: Selected Lectures of Rabbi Joseph B. Soloveitchik, summarized & annotated by Arnold Lustiger, pages 138-139) where Rav Soloveitchik writes:
"'When Esau my brother meetest thee and asketh thee, saying: Whose art thou and whither goest thou and whose are these before thee?' [Genesis 32:18] My brother Esau, Jacob told his agents, will address to you three questions. 'Whose art thou?' To whom do you as a metaphysical being, as a soul, as a spiritual being belong? 'And whither goest thou?' To whom is your historical destiny committed? To whom have you consecrated your future? What is your ultimate goal, your final objective? Who is your God and what is your way of life? These two inquiries are related to your identity as members of a covenantal community. However, Jacob continued, my brother Esau will also ask a third question: 'And whose are these before thee? [this refers to the tribute Jacob sent to Esau]' Are you ready to contribute your talents, capabilities, and efforts toward the material and cultural welfare of the general society...are you willing to pay taxes, to develop and industrialize the country? This third inquiry is focused on the temporal aspects of life. As regards the third question, Jacob told his agents to answer in the positive. 'It is a present unto my lord...' [Genesis 32:19]..We feel obligated to enrich society with our creative talents and to be constructive and useful citizens. Yet, pertaining to the first two questions...he commanded his representatives to reply in the negative, clearly and precisely, boldly and courageously. He commanded them to tell Esau that their soul, their personality, their metaphysical destiny, their spiritual future and sacred commitments, belong exclusively to God and his servant Jacob."
Closing Thoughts
To paraphrase Rav Aharon Lichtenstein (see Leaves of Faith: The World of Learning, by Rabbi Aharon Lichtenstein, pages 95-96) (I would quote him but Shabbas is fact approaching), while we have chosen a certain path regarding Western Society, we must never forget that there are many great Torah scholars "before whom the best of us can only stand with bowed heads" (96) who oppose these views. While we cannot agree with everybody, we ignore those who disagree with us to our own peril.
Have a good Shabbas,
Mordechai
This week's question:
"While Jacob was living undisturbed in the area, Reuben went and disturbed the sleeping arrangements of Bilhah, his father's concubine. Jacob heard about it. * Jacob had twelve sons" (Genesis 35:22). If one looks at the Hebrew text, there is a paragraph break where I put the *. Why?
The Meeting
Jacob and Esau finally meet.
Introducing his commentary to this section of the Bible, the Ramban cites a medrish that Chazal viewed this section as a textbook for our relations with Edom/Rome (and thus Western Society which is of Roman origin). Obviously this is an important topic for all of us.
The conclusion of the encounter is quite clear: "'My lord,' replied Jacob, 'you know that the children are weak, and I have responsibility for the nursing sheep and cattle. If they are driven hard for even one day, all the sheep will die" (Genesis 33:13) but one absolutely requires analysis.
"Esau ran to meet them. He hugged, and throwing himself on his shoulders, kissed him. They [both] wept" (Genesis 33:4).
As a Hirschian, and as Rav Samson Raphael Hirsch is commonly described as the architect for Torah Judaism in the modern world, I would like to begin with his comments.
He comments "A kiss can be false but not tears that flow at such moments... Tears are drops from one's innermost soul. This kiss, and these tears show us that Esau was also a descendant of Abraham. In Esau there must have been something more than just the wild hunter. Otherwise how could he have had the ability to domineer the whole development of mankind (which the Romans actually did I.L.). The sword alone, simply raw force, is not able to do that. But Esau also, gradually more and more lays the sword aside, turns gradually more and more towards humaneness, and it is just Jacob on whom Esau has most opportunity to show, that, and how, the principle of humaneness begins to affect him. When the strong respect the rights of the strong it may well be wisdom [i.e. discretion]. It is only when the strong, as here Esau, fall round the necks of the weak and cast the sword of violence far away, only then does it show that right and humaneness have made a conquest" (Rav Hirsch on Genesis 33:4).
Commenting on the struggle with the angel, he writes "To Israel, everything truly human is justified and inviolable; indeed, Israel declares that all things truly human will attain their greatest significance and flowering precisely if they will absorb the spirit that Israel is to bring to them, making that spirit a reality in their own lives" (Rav Hirsch on Genesis 32:29).
Attempting to Understand Rav Hirsch
Nechama Leibowitz writes, "We shall not quarrel with Hirsch who didn't know what we know today about the 'sword' turning into holocaust and not love" (New Studies in Bereishit, page 376).
Furthermore, regarding his second statement, although Rav Hirsch does limit it, the statement "To Israel, everything truly human is justified and inviolable" is quite difficult. Personally, I prefer for many reasons ACFM's formulation: nothing human is foreign but not everything human is good (I recall this from a discussion in US Government).
Regarding Nechama Leibowitz, the word ViYishakehu (and [Esau] kissed him) has dots over it and because of this, we have disputes throughout Chazal as to whether Esau really kissed Jacob or whether in truth Esau bit him (do not read as ViYashakehu but rather as VaYishachehu). Nechame then attempts to show that the simple understand of the text is indeed that Esau had not changed and still hated Jacob. However, a quick glance into Mikraot Gedolot shows that most commentators agree that the simple explanation is that indeed Esau's love was aroused and he kissed his brother.
Rav Hirsch's second comment is far more difficult and indeed he writes elsewhere "Do you really believe you no longer need to remember the past? Do you really think that such somber times will never recur?... O, you deluded ones! Look at the society which is now freely open to you. Look around on the great marketplace of life. Has the race of the Haman died out completely with his ten sons? Could you not find someone from the Rhine to the Oder, from the Volga to the Danube [all these are rivers in Germany] who is capable of being his successor? Be sober and observe. Indeed, the horizon of the Jew may well become somber; sultry clouds hang in the German sky. Even in our own Jewish circles indications for gloom are apparent. No one is secure" (Quoted from the Artscroll History Series, Rabbi Samson Raphael Hirsch: Architect of Torah Judaism for the Modern World, by Rabbi Eliyahu Meir Klugman, page 286). Here, Rav Hirsch warns of the extreme possibility of a holocaust. Thus, I am not sure what to make of the apparent contradiction between the two passages in Rav Hirsch. This requires further thought.
The Real Conflict
Anyway, it appears to me that the entire discussion should really focus on the fight between Jacob and the angel:
Jacob remained alone. A man [appeared and] wrestled with him until just before daybreak.
When [the man] saw that he could not defeat him, he touched the upper joint of [Jacob's] thigh. Jacob's hip joint became dislocated as he wrestled with [the man].
'Let me leave!' said [the man]. 'Dawn is breaking.'
'I will not let you leave unless you bless me.'
'What is your name?'
'Jacob.'
'Your name will no longer be said to be Jacob, but Israel (Yisra'el). You have striven with the Divine and with man and have overcame.'
Jacob returned the question. 'If you would,' he said, 'tell me what your name is.'
'Why do you ask my name?' replied [the man]. He then blessed [Jacob] there.
Jacob named the place Divine Face (Peniel). [He said,] 'I have seen the Divine face to face, and my soul has withstood it.'
The sun rose and was shining on him as he left Penuel. He was limping because of his thigh. (Genesis 32:25-32).
First things first, to refute Christian claims that G-d took human form (i.e. Jesus) and struggled with Jacob (the Torah does use the word Ish - man), the prophet Hosea in 12:4-5 recalls this encounter and clearly identifies the mysterious combatant as an angel.
As already mentioned, Chazal identify this angel as Esau's angel, Esau on the spiritual plane. Rav Hirsch comments "Two opposing principles confront each other in the persons of Jacob and Esau. The struggle between them, and the outcome of this struggle, are the forces that have shaped world history" (Rav Hirsch on Genesis 32:8). What is the nature of this conflict?
Nechama Leibowitz (New Studies in Bereishit, page 369) cites the Midrash Lekach Tov which I will paraphrase. The angel (representing Western Society) struggles to convince Jacob (representing us Jews) to abandon G-d and assimilate. (See Song of Songs 7:1) When the angel sees that Jacob remains true to G-d, he strikes his heel (representing that the nations resort to violence, torture, murder, and even mass extermination). And yet, Jacob prevails.
Now what is the significance of the blessing of the name Israel?
In the book of kings, in the middle of Elijah's confrontation of the priests of Baal on Mt. Carmel, we find an extremely peculiar verse: "Elijah took twelve stones, corresponding to the number of the tribes of the sons of Jacob, to whom the word of the Lord came, saying, 'Israel shall be your name' [See Genesis 35:10 and Hosea 12:5]" (1 Kings 18:31). There, the Malbim explains that the name Yisrael (literally G-d will triumph) that G-d will triumph over the forces of nature (the Malbim also has a beautiful explanation of this verse in its context but that is outside the scope of this devar Torah). (I discussed the concept of transcending nature in my devar Torah for Parshat Lech Lecha, see http://tamimah.blogspot.com/2005/11/parshat-lech-lecha-question-this-week.html)
Bringing this all into our Parshah, as long as we stay true to our faith, the nations cannot of the world cannot harm us spiritually because G-d will triumph.
Thus, Rav Hirsch (on Genesis 32:33) that if Jacob falls, it is only because he is not following (or he misunderstands) the Torah. Similarly, whenever we defeat Esau, it is solely because of G-d.
On the spiritual realm, we are at war with Western Society. It always has been a war and it will always be a war until the Messiah comes. We dare not forget this.
On Earth
On earth however, we need not adopt this attitude. Rabbi Dr. Arnold Lustiger quotes Rav Soloveitchik's famous essay Confrontation (Derashot HaRav: Selected Lectures of Rabbi Joseph B. Soloveitchik, summarized & annotated by Arnold Lustiger, pages 138-139) where Rav Soloveitchik writes:
"'When Esau my brother meetest thee and asketh thee, saying: Whose art thou and whither goest thou and whose are these before thee?' [Genesis 32:18] My brother Esau, Jacob told his agents, will address to you three questions. 'Whose art thou?' To whom do you as a metaphysical being, as a soul, as a spiritual being belong? 'And whither goest thou?' To whom is your historical destiny committed? To whom have you consecrated your future? What is your ultimate goal, your final objective? Who is your God and what is your way of life? These two inquiries are related to your identity as members of a covenantal community. However, Jacob continued, my brother Esau will also ask a third question: 'And whose are these before thee? [this refers to the tribute Jacob sent to Esau]' Are you ready to contribute your talents, capabilities, and efforts toward the material and cultural welfare of the general society...are you willing to pay taxes, to develop and industrialize the country? This third inquiry is focused on the temporal aspects of life. As regards the third question, Jacob told his agents to answer in the positive. 'It is a present unto my lord...' [Genesis 32:19]..We feel obligated to enrich society with our creative talents and to be constructive and useful citizens. Yet, pertaining to the first two questions...he commanded his representatives to reply in the negative, clearly and precisely, boldly and courageously. He commanded them to tell Esau that their soul, their personality, their metaphysical destiny, their spiritual future and sacred commitments, belong exclusively to God and his servant Jacob."
Closing Thoughts
To paraphrase Rav Aharon Lichtenstein (see Leaves of Faith: The World of Learning, by Rabbi Aharon Lichtenstein, pages 95-96) (I would quote him but Shabbas is fact approaching), while we have chosen a certain path regarding Western Society, we must never forget that there are many great Torah scholars "before whom the best of us can only stand with bowed heads" (96) who oppose these views. While we cannot agree with everybody, we ignore those who disagree with us to our own peril.
Have a good Shabbas,
Mordechai
posted by Mordechai18 at 5:32 AM
0 Comments:
Post a Comment
<< Home