בְּהַאי רֵאשִׁית בְּרָא הַהוּא סְתִימָא דְּלָא אִתְיְידַע לְהֵיכָלָא דָא. הֵיכָלָא דָא אִקְרֵי אֱלקִים, וְרָזָא דָא בְּרֵאשִׁית בָּרָא אֱלקִים.
With this Beginning, the Concealed Unknown One created the chamber, and this chamber is called by the name 'E-lohim.' This is the secret of the words: "In the beginning created Elohim".
~ Just as your name does not include the totality of your being, E-lohim is a name that enables us to talk about the Living Presence, it is a chamber. No name is ever totality.
(ג) אלקים הדעות מתחלפות מאד בביאור שם זה. (א) לרש"י (פ' ויראו בני האלהים) כל אלקים שבמקרא לשון אדנות וגדולה היא, ויהיה לפי דעתו אלקים היותר חשוב בגדולה ואדנות, וטעמו קרוב לשם הוי' ב"ה לפי הקרי. (ב) לרמב"ם נקרא אלקים להיותו שופט על הכל, וזה יסכים למ"ש (שמות רבה פ"ג) כשאני דן את הבריות אני נקרא אלקים. (ג) לראב"ע טעם אלקים כמו מלך (עיין בפי' ריש פ' בראשית), ולדבריו למה הצריכו בברכות השם ומלכות. (ד) לר"ע ספורנו מלת אלוק תורה על נצחי, ויאמר עליו אלקים לשון רבים להורות שהוא צורת כל הצורות הנצחיות, ולהורות על מעלת נצחיותו אשר ממנו נאצל נצחיות שאר הנבדלים נאמר שהוא אלקי אלקים (עיין בפי' ריש בראשית, ובפסוק בצלם אלקי'), ולפי"ז טעמו קרוב לשם הוי' ב"ה לפי הכתוב. (ה) להטור וב"י באו"ח סי' ה', טעם אלקים תקיף ואמיץ אשר לו היכולת בעליונים ובתחתונים, כי אל לשון כח וחוזק הוא, כמו ואת אילי הארץ לקח, והיא דעת רמב"ן שכ' ר"פ בראשית, אלקים, בעל הכחות כלם, כי המלה עיקרה אל שהוא כח, והיא מלה מורכבת אל הם, כאלו אל סמוך, והם ירמוז לכל שאר הכחות כלומר כח הכחות כלם. ...
Elohim. According to Rashi this Name signifies lordship and greatness; according to the Rambam, judgment; according to the Ibn Ezra, kingship; according to the Seforno, eternality. It is in the plural, says the Seforno, to indicate that He is the ultimate eternal form from which all others derive. According to the Tur (Orach Chayim) and the Beis Yosef it signifies strength and domination. To the Ralbag it indicates that all things emanate from and are governed by Him. The Vilna Gaon agrees that it indicates governance, which is why it can be applied to lesser governing beings as well.
~ What are the general ideas behind this name?
In order to understand what is happening in our portion, Vayishlach, we will do a review of several moments in the lives of the Patriarchs beforehand. Our focus is Yaakov and his relationship to the Living Presence.
(טז) וַיִּיקַ֣ץ יַעֲקֹב֮ מִשְּׁנָתוֹ֒ וַיֹּ֕אמֶר אָכֵן֙ יֵ֣שׁ ה' בַּמָּק֖וֹם הַזֶּ֑ה וְאָנֹכִ֖י לֹ֥א יָדָֽעְתִּי׃ (יז) וַיִּירָא֙ וַיֹּאמַ֔ר מַה־נּוֹרָ֖א הַמָּק֣וֹם הַזֶּ֑ה אֵ֣ין זֶ֗ה כִּ֚י אִם־בֵּ֣ית אֱלֹקִ֔ים וְזֶ֖ה שַׁ֥עַר הַשָּׁמָֽיִם׃
(16) Jacob awoke from his sleep and said, “Surely Ad-nai is present in this place, and I did not know it!” (17) Shaken, he said, “How awesome is this place! This is none other than the abode of E-lohim, and that is the gateway to heaven.”
(כ) וַיִּדַּ֥ר יַעֲקֹ֖ב נֶ֣דֶר לֵאמֹ֑ר אִם־יִהְיֶ֨ה אֱלֹקִ֜ים עִמָּדִ֗י וּשְׁמָרַ֙נִי֙ בַּדֶּ֤רֶךְ הַזֶּה֙ אֲשֶׁ֣ר אָנֹכִ֣י הוֹלֵ֔ךְ וְנָֽתַן־לִ֥י לֶ֛חֶם לֶאֱכֹ֖ל וּבֶ֥גֶד לִלְבֹּֽשׁ׃ (כא) וְשַׁבְתִּ֥י בְשָׁל֖וֹם אֶל־בֵּ֣ית אָבִ֑י וְהָיָ֧ה ה' לִ֖י לֵאלֹקִֽים׃ (כב) וְהָאֶ֣בֶן הַזֹּ֗את אֲשֶׁר־שַׂ֙מְתִּי֙ מַצֵּבָ֔ה יִהְיֶ֖ה בֵּ֣ית אֱלֹקִ֑ים וְכֹל֙ אֲשֶׁ֣ר תִּתֶּן־לִ֔י עַשֵּׂ֖ר אֲעַשְּׂרֶ֥נּוּ לָֽךְ׃
(20) Jacob then made a vow, saying, “If E-lohim remains with me, if He protects me on this journey that I am making, and gives me bread to eat and clothing to wear, (21) and if I return safe to my father’s house — Ad-nai shall be my E-lohim. (22) And this stone, which I have set up as a pillar, shall be E-lohim’s abode; and of all that You give me, I will set aside a tithe for You.”
~ There is an interesting ambivalence in Yaakov - fitting to his name and personality - about the experience with God. Despite the dream, he remains unchanged. What is the character of this vow? What is its main goal?
(כח) וְיִֽתֶּן־לְךָ֙ הָאֱלֹקִ֔ים מִטַּל֙ הַשָּׁמַ֔יִם וּמִשְׁמַנֵּ֖י הָאָ֑רֶץ וְרֹ֥ב דָּגָ֖ן וְתִירֹֽשׁ׃ (כט) יַֽעַבְד֣וּךָ עַמִּ֗ים (וישתחו) [וְיִֽשְׁתַּחֲו֤וּ] לְךָ֙ לְאֻמִּ֔ים הֱוֵ֤ה גְבִיר֙ לְאַחֶ֔יךָ וְיִשְׁתַּחֲו֥וּ לְךָ֖ בְּנֵ֣י אִמֶּ֑ךָ אֹרְרֶ֣יךָ אָר֔וּר וּֽמְבָרְכֶ֖יךָ בָּרֽוּךְ׃
(28) “May E-lohim give you of the dew of heaven and the fat of the earth, abundance of new grain and wine. (29) Let peoples serve you, and nations bow to you; be master over your brothers, and let your mother’s sons bow to you. Cursed be they who curse you, blessed they who bless you.”
~ Look at the words of the stolen blessing. What is the character of this blessing? What is its main goal?
(1) So Isaac sent for Jacob and blessed him. He instructed him, saying, “You shall not take a wife from among the Canaanite women. (2) Up, go to Paddan-aram, to the house of Bethuel, your mother’s father, and take a wife there from among the daughters of Laban, your mother’s brother. (3) May E-l Shaddai bless you, make you fertile and numerous, so that you become an assembly of peoples. (4) May you and your offspring be granted the blessing of Abraham, that you may possess the land where you are sojourning, which God assigned to Abraham.”
~ Look at the given blessing. What is the character of this blessing? What is its main goal?
(1) When Abram was ninety-nine years old, Ad-nai appeared to Abram and said to him, “I am E-l Shaddai. Walk in My ways and be blameless. (2) I will establish My covenant between Me and you, and I will make you exceedingly numerous.” (3) Abram threw himself on his face; and E-lohim spoke to him further, (4) “As for Me, this is My covenant with you: You shall be the father of a multitude of nations. (5) And you shall no longer be called Abram, but your name shall be Abraham, for I make you the father of a multitude of nations. (6) I will make you exceedingly fertile, and make nations of you; and kings shall come forth from you. (7) I will maintain My covenant between Me and you, and your offspring to come, as an everlasting covenant throughout the ages, to be E-lohim to you and to your offspring to come. (8) I assign the land you sojourn in to you and your offspring to come, all the land of Canaan, as an everlasting holding. I will be their E-lohim.”
~ The blessing of Avraham. What are the names for God it contains? What do you make of it?
וָאֵרָ֗א אֶל־אַבְרָהָ֛ם אֶל־יִצְחָ֥ק וְאֶֽל־יַעֲקֹ֖ב בְּאֵ֣ל שַׁדָּ֑י וּשְׁמִ֣י ה' לֹ֥א נוֹדַ֖עְתִּי לָהֶֽם׃
I appeared to Abraham, Isaac, and Jacob as El Shaddai, but I did not make Myself known to them by My name י ה ו ה.
~ This is an odd sentence. Actually, Avraham did talk to י ה ו ה, both Yitzchak and Yaakov are talked to by י ה ו ה.
Traditional solutions:
1. Sa’adia Gaon (882-942) states that the verse should be read with an implied “only (בלבד).” According to this interpretation, God is saying that God used both the name E-l Shaddai and י ה ו ה when interacting with the patriarchs, but will use only י ה ו ה with Moses.
2. Rashi (1041-1105) - the verse uses the niphal form of the verb and not the causative form. God informed them of the name י ה ו ה but God did not demonstrate the “truth” of the name י ה ו ה, a name that refers to God’s capacity to fulfill God’s promises. Rashbam (1085-1158) and Bechor Shor (12th century) follow this approach, adding that “revealed” means “fulfilled”.
3. Ibn Ezra (1089-1164) - You could imagine the Tetragramaton written by Moshe later - but you would be wrong! they did not know the adjectival meaning of י ה ו ה; that is, they did not experience the adjectival meaning of My name י ה ו ה, viz., My suspending the laws of nature. Another possibility: The ancestors were aware of the name (as a proper noun) but they did not know its significance (its use as an adjectival description of God.) Moses’ understanding of the name demonstrates Moses’ greater grasp of matters divine; this is the reason that Moses could do miracles and the patriarchs could not.
4. R. Yehudah ha-Chasid (1140-1217) claims that the verse does not mean that God never appeared to them with the name י ה ו ה. Of course, God did; it is documented. Instead, it means that God appeared to them with the name El Shaddai, and not י ה ו ה, once they became Patriarchs, i.e. once they had children.
5. Umberto Cassuto (1883-1951) does not accept the documentary hypothesis and affirms that gods in the ancient world were known by their particular powers or attributes. Even if the Israelites had only one God, this God had different names. But these names functioned similar to the names of gods in general; each name specifies a particular attribute or function of the one God. From the context of the blessings to the patriarchs, who are always being told to be fruitful and multiply, the name El Shaddai should be understood as referring to God’s capacity to assist with fertility and child producing. The name י ה ו ה, on the other hand, should be associated with the Promised Land. Since the patriarchs were not destined to live through the conquest of the land, God communicates their blessings through the persona of El Shaddai, the aspect of God that will make them fruitful.
6. Rabbi Samuel David Luzzatto (Shadal, 1800-1865) affirms that the patriarchs never really understood the name י ה ו ה, because that name signifies that God is the source of everything in this world, all good and all bad. Since the patriarchs never experienced anything bad they could not really digest the significance of that name. But Moses does say to God (5:22): “Why have you done evil to these people?” and so God now has the opportunity to really explain God’s nature. God does good and bad, everything comes from God.
(כה) וַיְהִ֕י כַּאֲשֶׁ֛ר יָלְדָ֥ה רָחֵ֖ל אֶת־יוֹסֵ֑ף וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־לָבָ֔ן שַׁלְּחֵ֙נִי֙ וְאֵ֣לְכָ֔ה אֶל־מְקוֹמִ֖י וּלְאַרְצִֽי׃ (כו) תְּנָ֞ה אֶת־נָשַׁ֣י וְאֶת־יְלָדַ֗י אֲשֶׁ֨ר עָבַ֧דְתִּי אֹֽתְךָ֛ בָּהֵ֖ן וְאֵלֵ֑כָה כִּ֚י אַתָּ֣ה יָדַ֔עְתָּ אֶת־עֲבֹדָתִ֖י אֲשֶׁ֥ר עֲבַדְתִּֽיךָ׃ (כז) וַיֹּ֤אמֶר אֵלָיו֙ לָבָ֔ן אִם־נָ֛א מָצָ֥אתִי חֵ֖ן בְּעֵינֶ֑יךָ נִחַ֕שְׁתִּי וַיְבָרְכֵ֥נִי ה' בִּגְלָלֶֽךָ׃ (כח) וַיֹּאמַ֑ר נׇקְבָ֧ה שְׂכָרְךָ֛ עָלַ֖י וְאֶתֵּֽנָה׃ (כט) וַיֹּ֣אמֶר אֵלָ֔יו אַתָּ֣ה יָדַ֔עְתָּ אֵ֖ת אֲשֶׁ֣ר עֲבַדְתִּ֑יךָ וְאֵ֛ת אֲשֶׁר־הָיָ֥ה מִקְנְךָ֖ אִתִּֽי׃ (ל) כִּ֡י מְעַט֩ אֲשֶׁר־הָיָ֨ה לְךָ֤ לְפָנַי֙ וַיִּפְרֹ֣ץ לָרֹ֔ב וַיְבָ֧רֶךְ ה' אֹתְךָ֖ לְרַגְלִ֑י וְעַתָּ֗ה מָתַ֛י אֶֽעֱשֶׂ֥ה גַם־אָנֹכִ֖י לְבֵיתִֽי׃ (לא) וַיֹּ֖אמֶר מָ֣ה אֶתֶּן־לָ֑ךְ וַיֹּ֤אמֶר יַעֲקֹב֙ לֹא־תִתֶּן־לִ֣י מְא֔וּמָה אִם־תַּֽעֲשֶׂה־לִּי֙ הַדָּבָ֣ר הַזֶּ֔ה אָשׁ֛וּבָה אֶרְעֶ֥ה צֹֽאנְךָ֖ אֶשְׁמֹֽר׃ (לב) אֶֽעֱבֹ֨ר בְּכׇל־צֹֽאנְךָ֜ הַיּ֗וֹם הָסֵ֨ר מִשָּׁ֜ם כׇּל־שֶׂ֣ה ׀ נָקֹ֣ד וְטָל֗וּא וְכׇל־שֶׂה־חוּם֙ בַּכְּשָׂבִ֔ים וְטָל֥וּא וְנָקֹ֖ד בָּעִזִּ֑ים וְהָיָ֖ה שְׂכָרִֽי׃ (לג) וְעָֽנְתָה־בִּ֤י צִדְקָתִי֙ בְּי֣וֹם מָחָ֔ר כִּֽי־תָב֥וֹא עַל־שְׂכָרִ֖י לְפָנֶ֑יךָ כֹּ֣ל אֲשֶׁר־אֵינֶ֩נּוּ֩ נָקֹ֨ד וְטָל֜וּא בָּֽעִזִּ֗ים וְחוּם֙ בַּכְּשָׂבִ֔ים גָּנ֥וּב ה֖וּא אִתִּֽי׃ (לד) וַיֹּ֥אמֶר לָבָ֖ן הֵ֑ן ל֖וּ יְהִ֥י כִדְבָרֶֽךָ׃
(25) After Rachel had borne Joseph, Jacob said to Laban, “Give me leave to go back to my own homeland. (26) Give me my wives and my children, for whom I have served you, that I may go; for well you know what services I have rendered you.” (27) But Laban said to him, “If you will indulge me, I have learned by divination that Ad-nai has blessed me on your account.” (28) And he continued, “Name the wages due from me, and I will pay you.” (29) But he said, “You know well how I have served you and how your livestock has fared with me. (30) For the little you had before I came has grown to much, since ה' has blessed you wherever I turned. And now, when shall I make provision for my own household?” (31) He said, “What shall I pay you?” And Jacob said, “Pay me nothing! If you will do this thing for me, I will again pasture and keep your flocks: (32) let me pass through your whole flock today, removing from there every speckled and spotted animal—every dark-colored sheep and every spotted and speckled goat. Such shall be my wages. (33) In the future when you go over my wages, let my honesty toward you testify for me: if there are among my goats any that are not speckled or spotted or any sheep that are not dark-colored, they got there by theft.” (34) And Laban said, “Very well, let it be as you say.”
~ Through the years with Lavan, Yaakov does not appear talking to God, or even mentioning God. It is mainly Leah who will - through the name-giving (3 times), as well as Rachel (1). Lavan will also mention God - and the three will use Ad-nai.
At this juncture, Yaakov is willing to go back (Yosef has just been born, the 14 years of service are up) but he remains another 7 years, gets rich without God being connected to it. At the time of departing...
(ב) וַיַּ֥רְא יַעֲקֹ֖ב אֶת־פְּנֵ֣י לָבָ֑ן וְהִנֵּ֥ה אֵינֶ֛נּוּ עִמּ֖וֹ כִּתְמ֥וֹל שִׁלְשֽׁוֹם׃ (ג) וַיֹּ֤אמֶר ה' אֶֽל־יַעֲקֹ֔ב שׁ֛וּב אֶל־אֶ֥רֶץ אֲבוֹתֶ֖יךָ וּלְמוֹלַדְתֶּ֑ךָ וְאֶֽהְיֶ֖ה עִמָּֽךְ׃
(2) Jacob also saw that Laban’s manner toward him was not as it had been in the past. (3) Then Ad-nai said to Jacob, “Return to your ancestors’ land—where you were born—and I will be with you.”
(ה) וַיֹּ֣אמֶר לָהֶ֗ן רֹאֶ֤ה אָנֹכִי֙ אֶת־פְּנֵ֣י אֲבִיכֶ֔ן כִּֽי־אֵינֶ֥נּוּ אֵלַ֖י כִּתְמֹ֣ל שִׁלְשֹׁ֑ם וֵֽאלֹקֵ֣י אָבִ֔י הָיָ֖ה עִמָּדִֽי׃ (ו) וְאַתֵּ֖נָה יְדַעְתֶּ֑ן כִּ֚י בְּכׇל־כֹּחִ֔י עָבַ֖דְתִּי אֶת־אֲבִיכֶֽן׃ (ז) וַאֲבִיכֶן֙ הֵ֣תֶל בִּ֔י וְהֶחֱלִ֥ף אֶת־מַשְׂכֻּרְתִּ֖י עֲשֶׂ֣רֶת מֹנִ֑ים וְלֹֽא־נְתָנ֣וֹ אֱלֹקִ֔ים לְהָרַ֖ע עִמָּדִֽי׃ (ח) אִם־כֹּ֣ה יֹאמַ֗ר נְקֻדִּים֙ יִהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָלְד֥וּ כׇל־הַצֹּ֖אן נְקֻדִּ֑ים וְאִם־כֹּ֣ה יֹאמַ֗ר עֲקֻדִּים֙ יִהְיֶ֣ה שְׂכָרֶ֔ךָ וְיָלְד֥וּ כׇל־הַצֹּ֖אן עֲקֻדִּֽים׃ (ט) וַיַּצֵּ֧ל אֱלֹקִ֛ים אֶת־מִקְנֵ֥ה אֲבִיכֶ֖ם וַיִּתֶּן־לִֽי׃ (י) וַיְהִ֗י בְּעֵת֙ יַחֵ֣ם הַצֹּ֔אן וָאֶשָּׂ֥א עֵינַ֛י וָאֵ֖רֶא בַּחֲל֑וֹם וְהִנֵּ֤ה הָֽעַתֻּדִים֙ הָעֹלִ֣ים עַל־הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּבְרֻדִּֽים׃ (יא) וַיֹּ֨אמֶר אֵלַ֜י מַלְאַ֧ךְ הָאֱלֹקִ֛ים בַּחֲל֖וֹם יַֽעֲקֹ֑ב וָאֹמַ֖ר הִנֵּֽנִי׃ (יב) וַיֹּ֗אמֶר שָׂא־נָ֨א עֵינֶ֤יךָ וּרְאֵה֙ כׇּל־הָֽעַתֻּדִים֙ הָעֹלִ֣ים עַל־הַצֹּ֔אן עֲקֻדִּ֥ים נְקֻדִּ֖ים וּבְרֻדִּ֑ים כִּ֣י רָאִ֔יתִי אֵ֛ת כׇּל־אֲשֶׁ֥ר לָבָ֖ן עֹ֥שֶׂה לָּֽךְ׃ (יג) אָנֹכִ֤י הָאֵל֙ בֵּֽית־אֵ֔ל אֲשֶׁ֨ר מָשַׁ֤חְתָּ שָּׁם֙ מַצֵּבָ֔ה אֲשֶׁ֨ר נָדַ֥רְתָּ לִּ֛י שָׁ֖ם נֶ֑דֶר עַתָּ֗ה ק֥וּם צֵא֙ מִן־הָאָ֣רֶץ הַזֹּ֔את וְשׁ֖וּב אֶל־אֶ֥רֶץ מוֹלַדְתֶּֽךָ׃
(5) and said to them, “I see that your father’s manner toward me is not as it has been in the past. But the E-lohim of my father’s [house] has been with me. (6) As you know, I have served your father with all my might; (7) but your father has cheated me, changing my wages time and again. E-lohim, however, would not let him do me harm. (8) If he said thus, ‘The speckled shall be your wages,’ then all the flocks would drop speckled young; and if he said thus, ‘The streaked shall be your wages,’ then all the flocks would drop streaked young. (9) E-lohim has taken away your father’s livestock and given it to me. (10) “Once, at the mating time of the flocks, I had a dream in which I saw that the he-goats mating with the flock were streaked, speckled, and mottled. (11) And in the dream a messenger of E-lohim said to me, ‘Jacob!’ ‘Here,’ I answered. (12) And the messenger said, ‘Note well that all the he-goats which are mating with the flock are streaked, speckled, and mottled; for I have noted all that Laban has been doing to you. (13) I am the E-l of Beit-E-l, where you anointed a pillar and where you made a vow to Me. Now, arise and leave this land and return to your native land.’”
~ Why do you think this means? Note that Yaakov is being talked to by י ה ו ה and yet when explaining to Le'ah and Rachel he uses the term E-lohim.
(כד) וַיָּבֹ֧א אֱלֹקִ֛ים אֶל־לָבָ֥ן הָאֲרַמִּ֖י בַּחֲלֹ֣ם הַלָּ֑יְלָה וַיֹּ֣אמֶר ל֗וֹ הִשָּׁ֧מֶר לְךָ֛ פֶּן־תְּדַבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃
(24) But E-lohim appeared to Laban the Aramean in a dream by night and said to him, “Beware of attempting anything with Jacob, good or bad.”
(כט) יֶשׁ־לְאֵ֣ל יָדִ֔י לַעֲשׂ֥וֹת עִמָּכֶ֖ם רָ֑ע וֵֽאלֹקֵ֨י אֲבִיכֶ֜ם אֶ֣מֶשׁ ׀ אָמַ֧ר אֵלַ֣י לֵאמֹ֗ר הִשָּׁ֧מֶר לְךָ֛ מִדַּבֵּ֥ר עִֽם־יַעֲקֹ֖ב מִטּ֥וֹב עַד־רָֽע׃
[Lavan said](29) I have it in my power to do you [all] harm; but the E-lohim of y'all's father said to me last night, ‘Beware of attempting anything with Jacob, good or bad.’
(ל) וְעַתָּה֙ הָלֹ֣ךְ הָלַ֔כְתָּ כִּֽי־נִכְסֹ֥ף נִכְסַ֖פְתָּה לְבֵ֣ית אָבִ֑יךָ לָ֥מָּה גָנַ֖בְתָּ אֶת־אֱלֹקָֽי׃
(30) Well now, you had to go, yes, go, since you longed, longed for your father’s house; why did you steal my gods?
~ Notice the different meanings that the word E-lohim has when Lavan is using it or is the subject to it.
~ His "divination" in verse 30:27 serves to underscore the distance between Lavan and God.
(1) באנו אל אחיך אל עשו WE CAME TO YOUR BROTHER, TO ESAU — to him of whom you said he is my brother, but he behaves towards you as Esau, the wicked — he is still harboring hatred (Genesis Rabbah 75:7).
(1) WE CAME TO YOUR BROTHER, ESAV. and you have found favor in his eyes, as you said. AND NOW he, out of his joy in your approach and his love for you IS COMING TO MEET YOU AND 400 MEN WITH HIM out of respect for you, and this is the plain sense. Similarly (Ex. 4:14), "EVEN NOW HE IS SETTING OUT TO MEET YOU, AND HE WILL BE HAPPY TO SEE YOU." (2) out of the joy at the impending reunion he approaches to meet with four hundred men, all in your honor. This, basically, is the plain meaning of the verse. This is also the plain meaning of Exodus 4:14 where the Torah describes Aaron coming to meet his brother Moses whom he had not seen for many years, and the Torah adds that he is overjoyed at the prospect.
~ How do Rashi and the Rashbam paint a very different picture?
(א) ויירא יעקב - בלבו, אף על פי שהראה לשלוחים כי לכבודו מתכוון, הוא לא האמין שמחשבת עשו לטובה אלא לרעה.
(1) YA'AKOV FEARED. Internally. Even though he [Ya'akov] gave the messengers the impression that he [Esav] intended this out of respect, he [Ya'akov] did not believe that Esav's thinking was favorable, but was rather for ill.
~ How do grandfather (Rashi) and grandchild (Rashbam) understand the fear of Yaakov?
(ט) וַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה׃ (י) וַיֹּאמֶר֮ יַעֲקֹב֒ אֱלֹקֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵאלֹקֵ֖י אָבִ֣י יִצְחָ֑ק ה' הָאֹמֵ֣ר אֵלַ֗י שׁ֧וּב לְאַרְצְךָ֛ וּלְמוֹלַדְתְּךָ֖ וְאֵיטִ֥יבָה עִמָּֽךְ׃ (יא) קָטֹ֜נְתִּי מִכֹּ֤ל הַחֲסָדִים֙ וּמִכָּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֙רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת׃ (יב) הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים׃ (יג) וְאַתָּ֣ה אָמַ֔רְתָּ הֵיטֵ֥ב אֵיטִ֖יב עִמָּ֑ךְ וְשַׂמְתִּ֤י אֶֽת־זַרְעֲךָ֙ כְּח֣וֹל הַיָּ֔ם אֲשֶׁ֥ר לֹא־יִסָּפֵ֖ר מֵרֹֽב׃
(9) thinking, “If Esau comes to the one camp and attacks it, the other camp may yet escape.” (10) Then Jacob said, “O E-lohim of my father Abraham and E-lohim of my father Isaac, Ad-nai, who said to me, ‘Return to your native land and I will deal bountifully with you’! (11) I am unworthy of all the kindness that You have so steadfastly shown Your servant: with my staff alone I crossed this Jordan, and now I have become two camps. (12) Deliver me, I pray, from the hand of my brother, from the hand of Esau; else, I fear, he may come and strike me down, mothers and children alike. (13) Yet You have said, ‘I will deal bountifully with you and make your offspring as the sands of the sea, which are too numerous to count.’”
Why does Yaakov for the first time in 20 years invoke the name Ad-nai when addressing God?
~ What is the content of this prayer?
(יד) וַיָּ֥לֶן שָׁ֖ם בַּלַּ֣יְלָה הַה֑וּא וַיִּקַּ֞ח מִן־הַבָּ֧א בְיָד֛וֹ מִנְחָ֖ה לְעֵשָׂ֥ו אָחִֽיו׃ (טו) עִזִּ֣ים מָאתַ֔יִם וּתְיָשִׁ֖ים עֶשְׂרִ֑ים רְחֵלִ֥ים מָאתַ֖יִם וְאֵילִ֥ים עֶשְׂרִֽים׃ (טז) גְּמַלִּ֧ים מֵינִיק֛וֹת וּבְנֵיהֶ֖ם שְׁלֹשִׁ֑ים פָּר֤וֹת אַרְבָּעִים֙ וּפָרִ֣ים עֲשָׂרָ֔ה אֲתֹנֹ֣ת עֶשְׂרִ֔ים וַעְיָרִ֖ם עֲשָׂרָֽה׃ (יז) וַיִּתֵּן֙ בְּיַד־עֲבָדָ֔יו עֵ֥דֶר עֵ֖דֶר לְבַדּ֑וֹ וַ֤יֹּאמֶר אֶל־עֲבָדָיו֙ עִבְר֣וּ לְפָנַ֔י וְרֶ֣וַח תָּשִׂ֔ימוּ בֵּ֥ין עֵ֖דֶר וּבֵ֥ין עֵֽדֶר׃ (יח) וַיְצַ֥ו אֶת־הָרִאשׁ֖וֹן לֵאמֹ֑ר כִּ֣י יִֽפְגָּשְׁךָ֞ עֵשָׂ֣ו אָחִ֗י וִשְׁאֵֽלְךָ֙ לֵאמֹ֔ר לְמִי־אַ֙תָּה֙ וְאָ֣נָה תֵלֵ֔ךְ וּלְמִ֖י אֵ֥לֶּה לְפָנֶֽיךָ׃ (יט) וְאָֽמַרְתָּ֙ לְעַבְדְּךָ֣ לְיַעֲקֹ֔ב מִנְחָ֥ה הִוא֙ שְׁלוּחָ֔ה לַֽאדֹנִ֖י לְעֵשָׂ֑ו וְהִנֵּ֥ה גַם־ה֖וּא אַחֲרֵֽינוּ׃ (כ) וַיְצַ֞ו גַּ֣ם אֶת־הַשֵּׁנִ֗י גַּ֚ם אֶת־הַשְּׁלִישִׁ֔י גַּ֚ם אֶת־כָּל־הַהֹ֣לְכִ֔ים אַחֲרֵ֥י הָעֲדָרִ֖ים לֵאמֹ֑ר כַּדָּבָ֤ר הַזֶּה֙ תְּדַבְּר֣וּן אֶל־עֵשָׂ֔ו בְּמֹצַאֲכֶ֖ם אֹתֽוֹ׃ (כא) וַאֲמַרְתֶּ֕ם גַּ֗ם הִנֵּ֛ה עַבְדְּךָ֥ יַעֲקֹ֖ב אַחֲרֵ֑ינוּ כִּֽי־אָמַ֞ר אֲכַפְּרָ֣ה פָנָ֗יו בַּמִּנְחָה֙ הַהֹלֶ֣כֶת לְפָנָ֔י וְאַחֲרֵי־כֵן֙ אֶרְאֶ֣ה פָנָ֔יו אוּלַ֖י יִשָּׂ֥א פָנָֽי׃ (כב) וַתַּעֲבֹ֥ר הַמִּנְחָ֖ה עַל־פָּנָ֑יו וְה֛וּא לָ֥ן בַּלַּֽיְלָה־הַה֖וּא בַּֽמַּחֲנֶֽה׃ (כג) וַיָּ֣קָם ׀ בַּלַּ֣יְלָה ה֗וּא וַיִּקַּ֞ח אֶת־שְׁתֵּ֤י נָשָׁיו֙ וְאֶת־שְׁתֵּ֣י שִׁפְחֹתָ֔יו וְאֶת־אַחַ֥ד עָשָׂ֖ר יְלָדָ֑יו וַֽיַּעֲבֹ֔ר אֵ֖ת מַעֲבַ֥ר יַבֹּֽק׃ (כד) וַיִּקָּחֵ֔ם וַיַּֽעֲבִרֵ֖ם אֶת־הַנָּ֑חַל וַֽיַּעֲבֵ֖ר אֶת־אֲשֶׁר־לוֹ׃
(14) After spending the night there, he selected from what was at hand these presents for his brother Esau: (15) 200 she-goats and 20 he-goats; 200 ewes and 20 rams; (16) 30 milch camels with their colts; 40 cows and 10 bulls; 20 she-asses and 10 he-asses. (17) These he put in the charge of his servants, drove by drove, and he told his servants, “Go on ahead, and keep a distance between droves.” (18) He instructed the one in front as follows, “When my brother Esau meets you and asks you, ‘Whose man are you? Where are you going? And whose [animals] are these ahead of you?’ (19) you shall answer, ‘Your servant Jacob’s; they are a gift sent to my lord Esau; and [Jacob] himself is right behind us.’” (20) He gave similar instructions to the second one, and the third, and all the others who followed the droves, namely, “Thus and so shall you say to Esau when you reach him. (21) And you shall add, ‘And your servant Jacob himself is right behind us.’” For he said [to himself]: 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! (22) And so the gift went on ahead, while he remained in camp that night. (23) That same night he arose, and taking his two wives, his two maidservants, and his eleven children, he crossed the ford of the Jabbok. (24) After taking them across the stream, he sent across all his possessions.
Verse 23. Yaakov, after considering the 'appeasement' approach, chooses a different one - fleeing!
Why Yaakov cannot face his brother?
(כב) וַיִּתְרֹֽצְצ֤וּ הַבָּנִים֙ בְּקִרְבָּ֔הּ וַתֹּ֣אמֶר אִם־כֵּ֔ן לָ֥מָּה זֶּ֖ה אָנֹ֑כִי וַתֵּ֖לֶךְ לִדְרֹ֥שׁ אֶת־ה'׃ (כג) וַיֹּ֨אמֶר ה' לָ֗הּ שְׁנֵ֤י (גיים) [גוֹיִם֙] בְּבִטְנֵ֔ךְ וּשְׁנֵ֣י לְאֻמִּ֔ים מִמֵּעַ֖יִךְ יִפָּרֵ֑דוּ וּלְאֹם֙ מִלְאֹ֣ם יֶֽאֱמָ֔ץ וְרַ֖ב יַעֲבֹ֥ד צָעִֽיר׃ (כד) וַיִּמְלְא֥וּ יָמֶ֖יהָ לָלֶ֑דֶת וְהִנֵּ֥ה תוֹמִ֖ם בְּבִטְנָֽהּ׃ (כה) וַיֵּצֵ֤א הָרִאשׁוֹן֙ אַדְמוֹנִ֔י כֻּלּ֖וֹ כְּאַדֶּ֣רֶת שֵׂעָ֑ר וַיִּקְרְא֥וּ שְׁמ֖וֹ עֵשָֽׂו׃ (כו) וְאַֽחֲרֵי־כֵ֞ן יָצָ֣א אָחִ֗יו וְיָד֤וֹ אֹחֶ֙זֶת֙ בַּעֲקֵ֣ב עֵשָׂ֔ו וַיִּקְרָ֥א שְׁמ֖וֹ יַעֲקֹ֑ב וְיִצְחָ֛ק בֶּן־שִׁשִּׁ֥ים שָׁנָ֖ה בְּלֶ֥דֶת אֹתָֽם׃
(22) But the children struggled in her womb, and she said, “If so, why do I exist?” She went to inquire of Ad-nai, (23) and Ad-nai answered her,
“Two nations are in your womb,
Two separate peoples shall issue from your body;
One people shall be mightier than the other,
And the older shall serve the younger.” (24) When her time to give birth was at hand, there were twins in her womb. (25) The first one emerged red, like a hairy mantle all over; so they named him Esau. (26) Then his brother emerged, holding on to the heel of Esau; so they named him Jacob. Isaac was sixty years old when they were born.
(לו) וַיֹּ֡אמֶר הֲכִי֩ קָרָ֨א שְׁמ֜וֹ יַעֲקֹ֗ב וַֽיַּעְקְבֵ֙נִי֙ זֶ֣ה פַעֲמַ֔יִם אֶת־בְּכֹרָתִ֣י לָקָ֔ח וְהִנֵּ֥ה עַתָּ֖ה לָקַ֣ח בִּרְכָתִ֑י וַיֹּאמַ֕ר הֲלֹא־אָצַ֥לְתָּ לִּ֖י בְּרָכָֽה׃
(36) [Esau] said, “Was he, then, named Jacob that he might sneak/cheat me these two times? First he took away my birthright and now he has taken away my blessing!” And he added, “Have you not reserved a blessing for me?”
~ What are the two possible meanings for Ya'akov? How are they different? If you had to chose one for yourself, which one would you chose?
(כה) וַיִּוָּתֵ֥ר יַעֲקֹ֖ב לְבַדּ֑וֹ וַיֵּאָבֵ֥ק אִישׁ֙ עִמּ֔וֹ עַ֖ד עֲל֥וֹת הַשָּֽׁחַר׃ (כו) וַיַּ֗רְא כִּ֣י לֹ֤א יָכֹל֙ ל֔וֹ וַיִּגַּ֖ע בְּכַף־יְרֵכ֑וֹ וַתֵּ֙קַע֙ כַּף־יֶ֣רֶךְ יַעֲקֹ֔ב בְּהֵֽאָבְק֖וֹ עִמּֽוֹ׃ (כז) וַיֹּ֣אמֶר שַׁלְּחֵ֔נִי כִּ֥י עָלָ֖ה הַשָּׁ֑חַר וַיֹּ֙אמֶר֙ לֹ֣א אֲשַֽׁלֵּחֲךָ֔ כִּ֖י אִם־בֵּרַכְתָּֽנִי׃ (כח) וַיֹּ֥אמֶר אֵלָ֖יו מַה־שְּׁמֶ֑ךָ וַיֹּ֖אמֶר יַעֲקֹֽב׃ (כט) וַיֹּ֗אמֶר לֹ֤א יַעֲקֹב֙ יֵאָמֵ֥ר עוֹד֙ שִׁמְךָ֔ כִּ֖י אִם־יִשְׂרָאֵ֑ל כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹקִ֛ים וְעִם־אֲנָשִׁ֖ים וַתּוּכָֽל׃ (ל) וַיִּשְׁאַ֣ל יַעֲקֹ֗ב וַיֹּ֙אמֶר֙ הַגִּֽידָה־נָּ֣א שְׁמֶ֔ךָ וַיֹּ֕אמֶר לָ֥מָּה זֶּ֖ה תִּשְׁאַ֣ל לִשְׁמִ֑י וַיְבָ֥רֶךְ אֹת֖וֹ שָֽׁם׃ (לא) וַיִּקְרָ֧א יַעֲקֹ֛ב שֵׁ֥ם הַמָּק֖וֹם פְּנִיאֵ֑ל כִּֽי־רָאִ֤יתִי אֱלֹקִים֙ פָּנִ֣ים אֶל־פָּנִ֔ים וַתִּנָּצֵ֖ל נַפְשִֽׁי׃
(25) Jacob was left alone. And a man wrestled with him until the break of dawn. (26) 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. (27) Then he said, “Let me go, for dawn is breaking.” But he answered, “I will not let you go, unless you bless me.” (28) Said the other, “What is your name?” He replied, “Jacob.” (29) Said he, “Your name shall no longer be Jacob, but Israel, for you have striven with beings divine and human, and have prevailed.” (30) Jacob asked, “Pray tell me your name.” But he said, “You must not ask my name!” And he took leave of him there. (31) So Jacob named the place Peni-el/Face of E-l, meaning, “I have seen E-lohim face to face, yet my life has been preserved.”
~ Who was the 'man' and what was the fight about?
~ Look at the word play between the name Yaakov, the name Yabok and the verb yavek. What is this struggle?
(2) איש, the same type of איש as in Joshua 5:13, i.e. an angel. This was the angel Gavriel, described as איש par excellence in Daniel 9:21. The reason why these angels are called איש is because they appear to the people with whom they converse in human guise. The types of angels who speak with man are referred to as איש, as they appear either in a vision or while the person to whom they appear is fully awake. God had sent this angel to Yaakov to strengthen his courage, not to fear Esau. If Yaakov could prevail over an angel, surely he had no reason to be afraid of an encounter with someone like Esau! The fact that the struggle lasted until daybreak was an allusion to Yaakov that after a period of night, i.e. problems, adversity, there would come a period of light, peace and prosperity coupled with security.
Rambam, Guide To The Perplexed, Part 2, Chapter 42
1 WE have already shown that the appearance or speech of an angel mentioned in Scripture took place in a vision or dream; it makes no difference whether this is expressly stated or not, as we have explained above. This is a point of considerable importance. In some cases the account begins by stating that the prophet saw an angel; in others, the account apparently introduces a human being, who ultimately is shown to be an angel; but it makes no difference, for if the fact that an angel has been heard is only mentioned at the end, you may rest satisfied that the whole account from the beginning describes a prophetic vision. In such visions, a prophet either sees God who speaks to him, as will be explained by us, or he sees an angel who speaks to him, or he hears someone speaking to him without seeing the speaker, or he sees a man who speaks to him, and learns afterwards that the speaker was an angel. In this latter kind of prophecies, the prophet relates that he saw a man who was doing or saying something, and that he learnt afterwards that it was an angel.
2 This important principle was adopted by one of our Sages, one of the most distinguished among them, R. Ḥiya the Great (Bereshit Rabba, xlviii.), in the exposition of the Scriptural passage commencing, "And the Lord appeared unto him in the plain of Mamre" (Gen. xviii.). The general statement that the Lord appeared to Abraham is followed by the description in what manner that appearance of the Lord took place; namely, Abraham saw first three men; he ran and spoke to them. R. Hiya, the author of the explanation, holds that the words of Abraham, "My Lord, if now I have found grace in thy sight, do not, I pray thee, pass from thy servant," were spoken by him in a prophetic vision to one of the men; for he says that Abraham addressed these words to the chief of these men. Note this well, for it is one of the great mysteries [of the Law]. The same, I hold, is the case when it is said in reference to Jacob, "And a man wrestled with him" (Gen. 32:25); this took place in a prophetic vision, since it is expressly stated in the end (ver. 31) that it was an angel.
(א) וַיִּשָּׂ֨א יַעֲקֹ֜ב עֵינָ֗יו וַיַּרְא֙ וְהִנֵּ֣ה עֵשָׂ֣ו בָּ֔א וְעִמּ֕וֹ אַרְבַּ֥ע מֵא֖וֹת אִ֑ישׁ וַיַּ֣חַץ אֶת־הַיְלָדִ֗ים עַל־לֵאָה֙ וְעַל־רָחֵ֔ל וְעַ֖ל שְׁתֵּ֥י הַשְּׁפָחֽוֹת׃ (ב) וַיָּ֧שֶׂם אֶת־הַשְּׁפָח֛וֹת וְאֶת־יַלְדֵיהֶ֖ן רִֽאשֹׁנָ֑ה וְאֶת־לֵאָ֤ה וִֽילָדֶ֙יהָ֙ אַחֲרֹנִ֔ים וְאֶת־רָחֵ֥ל וְאֶת־יוֹסֵ֖ף אַחֲרֹנִֽים׃ (ג) וְה֖וּא עָבַ֣ר לִפְנֵיהֶ֑ם וַיִּשְׁתַּ֤חוּ אַ֙רְצָה֙ שֶׁ֣בַע פְּעָמִ֔ים עַד־גִּשְׁתּ֖וֹ עַד־אָחִֽיו׃ (ד) וַיָּ֨רָץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־צַוָּארָ֖ו וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ וַיִּבְכּֽוּ׃ (ה) וַיִּשָּׂ֣א אֶת־עֵינָ֗יו וַיַּ֤רְא אֶת־הַנָּשִׁים֙ וְאֶת־הַיְלָדִ֔ים וַיֹּ֖אמֶר מִי־אֵ֣לֶּה לָּ֑ךְ וַיֹּאמַ֕ר הַיְלָדִ֕ים אֲשֶׁר־חָנַ֥ן אֱלֹקִ֖ים אֶת־עַבְדֶּֽךָ׃ (ו) וַתִּגַּ֧שְׁןָ הַשְּׁפָח֛וֹת הֵ֥נָּה וְיַלְדֵיהֶ֖ן וַתִּֽשְׁתַּחֲוֶֽיןָ׃ (ז) וַתִּגַּ֧שׁ גַּם־לֵאָ֛ה וִילָדֶ֖יהָ וַיִּֽשְׁתַּחֲו֑וּ וְאַחַ֗ר נִגַּ֥שׁ יוֹסֵ֛ף וְרָחֵ֖ל וַיִּֽשְׁתַּחֲוֽוּ׃ (ח) וַיֹּ֕אמֶר מִ֥י לְךָ֛ כָּל־הַמַּחֲנֶ֥ה הַזֶּ֖ה אֲשֶׁ֣ר פָּגָ֑שְׁתִּי וַיֹּ֕אמֶר לִמְצֹא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי׃ (ט) וַיֹּ֥אמֶר עֵשָׂ֖ו יֶשׁ־לִ֣י רָ֑ב אָחִ֕י יְהִ֥י לְךָ֖ אֲשֶׁר־לָֽךְ׃ (י) וַיֹּ֣אמֶר יַעֲקֹ֗ב אַל־נָא֙ אִם־נָ֨א מָצָ֤אתִי חֵן֙ בְּעֵינֶ֔יךָ וְלָקַחְתָּ֥ מִנְחָתִ֖י מִיָּדִ֑י כִּ֣י עַל־כֵּ֞ן רָאִ֣יתִי פָנֶ֗יךָ כִּרְאֹ֛ת פְּנֵ֥י אֱלֹקִ֖ים וַתִּרְצֵֽנִי׃ (יא) קַח־נָ֤א אֶת־בִּרְכָתִי֙ אֲשֶׁ֣ר הֻבָ֣את לָ֔ךְ כִּֽי־חַנַּ֥נִי אֱלֹקִ֖ים וְכִ֣י יֶשׁ־לִי־כֹ֑ל וַיִּפְצַר־בּ֖וֹ וַיִּקָּֽח׃ (יב) וַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵלְכָ֖ה לְנֶגְדֶּֽךָ׃ (יג) וַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֙עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כָּל־הַצֹּֽאן׃ (יד) יַעֲבָר־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַאֲנִ֞י אֶֽתְנָהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר־אָבֹ֥א אֶל־אֲדֹנִ֖י שֵׂעִֽירָה׃ (טו) וַיֹּ֣אמֶר עֵשָׂ֔ו אַצִּֽיגָה־נָּ֣א עִמְּךָ֔ מִן־הָעָ֖ם אֲשֶׁ֣ר אִתִּ֑י וַיֹּ֙אמֶר֙ לָ֣מָּה זֶּ֔ה אֶמְצָא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי׃ (טז) וַיָּשָׁב֩ בַּיּ֨וֹם הַה֥וּא עֵשָׂ֛ו לְדַרְכּ֖וֹ שֵׂעִֽירָה׃ (יז) וְיַעֲקֹב֙ נָסַ֣ע סֻכֹּ֔תָה וַיִּ֥בֶן ל֖וֹ בָּ֑יִת וּלְמִקְנֵ֙הוּ֙ עָשָׂ֣ה סֻכֹּ֔ת עַל־כֵּ֛ן קָרָ֥א שֵׁם־הַמָּק֖וֹם סֻכּֽוֹת׃ (ס) (יח) וַיָּבֹא֩ יַעֲקֹ֨ב שָׁלֵ֜ם עִ֣יר שְׁכֶ֗ם אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיִּ֖חַן אֶת־פְּנֵ֥י הָעִֽיר׃ (יט) וַיִּ֜קֶן אֶת־חֶלְקַ֣ת הַשָּׂדֶ֗ה אֲשֶׁ֤ר נָֽטָה־שָׁם֙ אָהֳל֔וֹ מִיַּ֥ד בְּנֵֽי־חֲמ֖וֹר אֲבִ֣י שְׁכֶ֑ם בְּמֵאָ֖ה קְשִׂיטָֽה׃ (כ) וַיַּצֶּב־שָׁ֖ם מִזְבֵּ֑חַ וַיִּ֨קְרָא־ל֔וֹ אֵ֖ל אֱלֹקֵ֥י יִשְׂרָאֵֽל׃ (ס)
(1) Looking up, Jacob saw Esau coming, accompanied by four hundred men. He divided the children among Leah, Rachel, and the two maids, (2) putting the maids and their children first, Leah and her children next, and Rachel and Joseph last. (3) He himself went on ahead and bowed low to the ground seven times until he was near his brother. (4) Esau ran to greet him. He embraced him and, falling on his neck, he kissed him; and they wept. (5) Looking about, he saw the women and the children. “Who,” he asked, “are these with you?” He answered, “The children with whom God has favored your servant.” (6) Then the maids, with their children, came forward and bowed low; (7) next Leah, with her children, came forward and bowed low; and last, Joseph and Rachel came forward and bowed low; (8) And he asked, “What do you mean by all this company which I have met?” He answered, “To gain my lord’s favor.” (9) Esau said, “I have enough, my brother; let what you have remain yours.” (10) But 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 E-lohim, and you have received me favorably. (11) Please accept my blessing which has been brought to you, for E-lohim has favored me and I have plenty.” And when he urged him, he accepted. (12) And [Esau] said, “Let us start on our journey, and I will proceed at your pace.” (13) But he said to him, “My lord knows that the children are frail and that the flocks and herds, which are nursing, are a care to me; if they are driven hard a single day, all the flocks will die. (14) Let my lord go on ahead of his servant, while I travel slowly, at the pace of the cattle before me and at the pace of the children, until I come to my lord in Seir.” (15) Then Esau said, “Let me assign to you some of the men who are with me.” But he said, “Oh no, my lord is too kind to me!” (16) So Esau started back that day on his way to Seir. (17) But Jacob journeyed on to Succoth, and built a house for himself and made stalls for his cattle; that is why the place was called Succoth. (18) Jacob arrived safe in the city of Shechem which is in the land of Canaan—having come thus from Paddan-aram—and he encamped before the city. (19) The parcel of land where he pitched his tent he purchased from the children of Hamor, Shechem’s father, for a hundred kesitahs. (20) He set up an altar there, and called it El-elohe-yisrael.
Continue to find E-lohim as the name preferred by Yaakov
(א) וַיֹּ֤אמֶר אֱלֹקִים֙ אֶֽל־יַעֲקֹ֔ב ק֛וּם עֲלֵ֥ה בֵֽית־אֵ֖ל וְשֶׁב־שָׁ֑ם וַעֲשֵׂה־שָׁ֣ם מִזְבֵּ֔חַ לָאֵל֙ הַנִּרְאֶ֣ה אֵלֶ֔יךָ בְּבָרְחֲךָ֔ מִפְּנֵ֖י עֵשָׂ֥ו אָחִֽיךָ׃ (ב) וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־בֵּית֔וֹ וְאֶ֖ל כָּל־אֲשֶׁ֣ר עִמּ֑וֹ הָסִ֜רוּ אֶת־אֱלֹקֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּתֹכְכֶ֔ם וְהִֽטַּהֲר֔וּ וְהַחֲלִ֖יפוּ שִׂמְלֹתֵיכֶֽם׃ (ג) וְנָק֥וּמָה וְנַעֲלֶ֖ה בֵּֽית־אֵ֑ל וְאֶֽעֱשֶׂה־שָּׁ֣ם מִזְבֵּ֗חַ לָאֵ֞ל הָעֹנֶ֤ה אֹתִי֙ בְּי֣וֹם צָֽרָתִ֔י וַיְהִי֙ עִמָּדִ֔י בַּדֶּ֖רֶךְ אֲשֶׁ֥ר הָלָֽכְתִּי׃ (ד) וַיִּתְּנ֣וּ אֶֽל־יַעֲקֹ֗ב אֵ֣ת כָּל־אֱלֹקֵ֤י הַנֵּכָר֙ אֲשֶׁ֣ר בְּיָדָ֔ם וְאֶת־הַנְּזָמִ֖ים אֲשֶׁ֣ר בְּאָזְנֵיהֶ֑ם וַיִּטְמֹ֤ן אֹתָם֙ יַעֲקֹ֔ב תַּ֥חַת הָאֵלָ֖ה אֲשֶׁ֥ר עִם־שְׁכֶֽם׃ (ה) וַיִּסָּ֑עוּ וַיְהִ֣י ׀ חִתַּ֣ת אֱלֹקִ֗ים עַל־הֶֽעָרִים֙ אֲשֶׁר֙ סְבִיבֹ֣תֵיהֶ֔ם וְלֹ֣א רָֽדְפ֔וּ אַחֲרֵ֖י בְּנֵ֥י יַעֲקֹֽב׃ (ו) וַיָּבֹ֨א יַעֲקֹ֜ב ל֗וּזָה אֲשֶׁר֙ בְּאֶ֣רֶץ כְּנַ֔עַן הִ֖וא בֵּֽית־אֵ֑ל ה֖וּא וְכָל־הָעָ֥ם אֲשֶׁר־עִמּֽוֹ׃ (ז) וַיִּ֤בֶן שָׁם֙ מִזְבֵּ֔חַ וַיִּקְרָא֙ לַמָּק֔וֹם אֵ֖ל בֵּֽית־אֵ֑ל כִּ֣י שָׁ֗ם נִגְל֤וּ אֵלָיו֙ הָֽאֱלֹקִ֔ים בְּבָרְח֖וֹ מִפְּנֵ֥י אָחִֽיו׃ (ח) וַתָּ֤מָת דְּבֹרָה֙ מֵינֶ֣קֶת רִבְקָ֔ה וַתִּקָּבֵ֛ר מִתַּ֥חַת לְבֵֽית־אֵ֖ל תַּ֣חַת הָֽאַלּ֑וֹן וַיִּקְרָ֥א שְׁמ֖וֹ אַלּ֥וֹן בָּכֽוּת׃ (פ) (ט) וַיֵּרָ֨א אֱלֹקִ֤ים אֶֽל־יַעֲקֹב֙ ע֔וֹד בְּבֹא֖וֹ מִפַּדַּ֣ן אֲרָ֑ם וַיְבָ֖רֶךְ אֹתֽוֹ׃ (י) וַיֹּֽאמֶר־ל֥וֹ אֱלֹקִ֖ים שִׁמְךָ֣ יַעֲקֹ֑ב לֹֽא־יִקָּרֵא֩ שִׁמְךָ֨ ע֜וֹד יַעֲקֹ֗ב כִּ֤י אִם־יִשְׂרָאֵל֙ יִהְיֶ֣ה שְׁמֶ֔ךָ וַיִּקְרָ֥א אֶת־שְׁמ֖וֹ יִשְׂרָאֵֽל׃ (יא) וַיֹּאמֶר֩ ל֨וֹ אֱלֹקִ֜ים אֲנִ֨י אֵ֤ל שַׁדַּי֙ פְּרֵ֣ה וּרְבֵ֔ה גּ֛וֹי וּקְהַ֥ל גּוֹיִ֖ם יִהְיֶ֣ה מִמֶּ֑ךָּ וּמְלָכִ֖ים מֵחֲלָצֶ֥יךָ יֵצֵֽאוּ׃ (יב) וְאֶת־הָאָ֗רֶץ אֲשֶׁ֥ר נָתַ֛תִּי לְאַבְרָהָ֥ם וּלְיִצְחָ֖ק לְךָ֣ אֶתְּנֶ֑נָּה וּֽלְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֶתֵּ֥ן אֶת־הָאָֽרֶץ׃ (יג) וַיַּ֥עַל מֵעָלָ֖יו אֱלֹקִ֑ים בַּמָּק֖וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּֽוֹ׃ (יד) וַיַּצֵּ֨ב יַעֲקֹ֜ב מַצֵּבָ֗ה בַּמָּק֛וֹם אֲשֶׁר־דִּבֶּ֥ר אִתּ֖וֹ מַצֶּ֣בֶת אָ֑בֶן וַיַּסֵּ֤ךְ עָלֶ֙יהָ֙ נֶ֔סֶךְ וַיִּצֹ֥ק עָלֶ֖יהָ שָֽׁמֶן׃ (טו) וַיִּקְרָ֨א יַעֲקֹ֜ב אֶת־שֵׁ֣ם הַמָּק֗וֹם אֲשֶׁר֩ דִּבֶּ֨ר אִתּ֥וֹ שָׁ֛ם אֱלֹקִ֖ים בֵּֽית־אֵֽל׃
(1) E-lohim said to Jacob, “Arise, go up to Bethel and remain there; and build an altar there to the E-l who appeared to you when you were fleeing from your brother Esau.” (2) So Jacob said to his household and to all who were with him, “Rid yourselves of the alien gods in your midst, purify yourselves, and change your clothes. (3) Come, let us go up to Bethel, and I will build an altar there to the God who answered me when I was in distress and who has been with me wherever I have gone.” (4) They gave to Jacob all the alien gods that they had, and the rings that were in their ears, and Jacob buried them under the terebinth that was near Shechem. (5) As they set out, a terror from E-lohim fell on the cities round about, so that they did not pursue the sons of Jacob. (6) Thus Jacob came to Luz—that is, Bethel—in the land of Canaan, he and all the people who were with him. (7) There he built an altar and named the site El-bethel, for it was there that God had revealed Himself to him when he was fleeing from his brother. (8) Deborah, Rebekah’s nurse, died, and was buried under the oak below Bethel; so it was named Alon-bahuth. (9) E-lohim appeared again to Jacob on his arrival from Paddan-aram, and He blessed him. (10) E-lohim said to him, “You whose name is Jacob, You shall be called Jacob no more, but Israel shall be your name.” Thus He named him Israel. (11) And E-lohim said to him, “I am El Shaddai. Be fertile and increase; a nation, yea an assembly of nations, shall descend from you. Kings shall issue from your loins. (12) The land that I assigned to Abraham and Isaac I assign to you; And to your offspring to come Will I assign the land.” (13) E-lohim parted from him at the spot where He had spoken to him; (14) and Jacob set up a pillar at the site where He had spoken to him, a pillar of stone, and he offered a libation on it and poured oil upon it. (15) Jacob gave the site, where E-lohim had spoken to him, the name of Bethel.
(25) They went up from Egypt and came to their father Jacob in the land of Canaan. (26) And they told him, “Joseph is still alive; yes, he is ruler over the whole land of Egypt.” His heart went numb, for he did not believe them. (27) But when they recounted all that Joseph had said to them, and when he saw the wagons that Joseph had sent to transport him, the spirit of their father Jacob revived. (28) “Enough!” said Israel. “My son Joseph is still alive! I must go and see him before I die.” (1) So Israel set out with all that was his, and he came to Beer-sheba, where he offered sacrifices to the God of his father Isaac’s [house]. (2) God called to Israel in a vision by night: “Jacob! Jacob!” He answered, “Here.” (3) “I am E-l, the E-lohim of your father’s [house]. Fear not to go down to Egypt, for I will make you there into a great nation. (4) I Myself will go down with you to Egypt, and I Myself will also bring you back; and Joseph’s hand shall close your eyes.” (5) So Jacob set out from Beer-sheba. The sons of Israel put their father Jacob and their children and their wives in the wagons that Pharaoh had sent to transport him; (6) and they took along their livestock and the wealth that they had amassed in the land of Canaan. Thus Jacob and all his offspring with him came to Egypt.
(8) Pharaoh asked Jacob, “How many are the years of your life?” (9) And Jacob answered Pharaoh, “The years of my sojourn [on earth] are one hundred and thirty. Few and hard have been the years of my life, nor do they come up to the life spans of my ancestors during their sojourns.”
Harold Kushner - Who Needs God, p. 207
“Predicate theology” means that when we find statements about God that say, for example, “God is love, God is truth, God is the friend of the poor,” we are to concentrate on the predicate rather than on the subject. Those are not statements about God; they are statements about love, truth and befriending the poor, telling us that those are divine activities, moments in which God is present.…. They are not things that God does; they are things that we do, and when we do them, God is present in our lives.
(ג) וַיֹּ֤אמֶר יַעֲקֹב֙ אֶל־יוֹסֵ֔ף אֵ֥ל שַׁדַּ֛י נִרְאָֽה־אֵלַ֥י בְּל֖וּז בְּאֶ֣רֶץ כְּנָ֑עַן וַיְבָ֖רֶךְ אֹתִֽי׃ (ד) וַיֹּ֣אמֶר אֵלַ֗י הִנְנִ֤י מַפְרְךָ֙ וְהִרְבִּיתִ֔ךָ וּנְתַתִּ֖יךָ לִקְהַ֣ל עַמִּ֑ים וְנָ֨תַתִּ֜י אֶת־הָאָ֧רֶץ הַזֹּ֛את לְזַרְעֲךָ֥ אַחֲרֶ֖יךָ אֲחֻזַּ֥ת עוֹלָֽם׃ (ה) וְעַתָּ֡ה שְׁנֵֽי־בָנֶ֩יךָ֩ הַנּוֹלָדִ֨ים לְךָ֜ בְּאֶ֣רֶץ מִצְרַ֗יִם עַד־בֹּאִ֥י אֵלֶ֛יךָ מִצְרַ֖יְמָה לִי־הֵ֑ם אֶפְרַ֙יִם֙ וּמְנַשֶּׁ֔ה כִּרְאוּבֵ֥ן וְשִׁמְע֖וֹן יִֽהְיוּ־לִֽי׃
(3) And Jacob said to Joseph, “El Shaddai, who appeared to me at Luz in the land of Canaan, blessed me— (4) and said to me, ‘I will make you fertile and numerous, making of you a community of peoples; and I will assign this land to your offspring to come for an everlasting possession.’ (5) Now, your two sons, who were born to you in the land of Egypt before I came to you in Egypt, shall be mine; Ephraim and Manasseh shall be mine no less than Reuben and Simeon.
~ What are the connections between E-lohim and E-l Shaddai?
~ What are the connections between E-lohim and E-l Shaddai?
פָּתַח אִידָךְ וְאָמַר וַיְהִי אַבְרָם בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים וַיֵּרָא יְיָ וְגו' אֲנִי אֵל שַׁדַּי הִתְהַלֶּךְ לְפָנַי וְגו'. הַאי קְרָא אִית לְעַיְינָא בֵּיהּ וְקַשְׁיָא בְּכַמָּה אוֹרְחִין, וְכִי עַד הַשְׁתָּא לָא אִתְגְּלִי לֵיהּ קוּדְשָׁא בְּרִיךְ הוּא לְאַבְרָהָם אֶלָּא (עד) הָאִידְנָא כַּד מָטָא לְהַנֵּי יוֹמִין וַיֵּרָא יְיָ אֶל אַבְרָם וְלָא קֹדֶם. וְהָכְתִיב וַיֹּאמֶר יְיָ אֶל אַבְרָם. וַיְיָ אָמַר אֶל אַבְרָם. וַיֹּאמֶר לְאַבְרָם יָדוֹעַ תֵדַע וְגו'. וְהָאִידְנָא מָנֵי חוּשְׁבַּן יוֹמִין, וְכַד מָנִי לְהוּ כְּתִיב וַיֵּרָא יְיָ אֶל אַבְרָם, אִשְׁתְּמַע דְּעַד הַשְׁתָּא לָא אִתְגְּלִי עֲלוֹי. וְעוֹד דִּכְתִיב בֶּן תִּשְׁעִים שָׁנָה וְתֵשַׁע שָׁנִים, בְּקַדְמִיתָא שָׁנָה וּלְבַסוֹף שָׁנִים.
Another [haver] opened and said:" When Abram was ninety-nine years old, Ad-nai appeared to Abram and said to him, “I am E-l Shaddai. Walk in My ways and be blameless." (Gen. 17:1-2) This verse needs deeper understanding, and has difficulties in a few ways. Is it really possible to say that until now the Holy Blessed One did not reveal Godself to Avraham? Only now do we read "Ad-nai appeared to Avram"? And behold, it is written "And Ad-nai spoke to Avram" (Genesis 12:1), "And Ad-nai said to Avram" (Gen. 13:14), "And said to Avram 'you must know'" (Gen. 15:13), etc. And at this point it counts the days, and as it counts them it writes "And Ad-nai appeared to Avram" it sounds as if up to this moment God had not revealed Godself to him. And more, it is written 'ninety year and nine years', begins with year and ends with years.
Rather, this is what we learn: all those days it was not written 'and [God] appeared', and why? Because all that time he was stopped up and uncircumcised, so too the Holy Blessed One did not reveal Godself as seen. Now, [God] revealed to him as it is written 'appeared'. Why? Because [God] came to reveal to him the Holy Crown [the symbol of the covenant].
Moreover, the Holy Blessed One did not take from him Holy Seed, as there was no holiness while he had not been circumcised, rather he said now that he is 90 year and 9 years and the time is nearing to take from him holy seed [100 years], he needs to be holy at the outset, and only afterwards holy seed will come from him. In this way, [the text] counted the days, and not the days before - so, '90 year' since all the time before was not 'years', rather, they were just like one year, because they were not separated day by day, but now, 'years' and not 'year'.
'and said to him, “I am E-l Shaddai" (Gen. 17:1). What it the meaning that up to this moment [God] did not say "I am E-l Shaddai"? This is what we learned: The Holy Blessed One made lower crowns that were not holy for below, and those who were not circumcised were made impure by them.
And there are markings [on those lower crowns], and what is the mark? They have just Shin and Dalet, and nothing more, and therefore they become impure and cling to them. After they are circumcised, they leave them and enter under the wings of the Shechina, and the Yud is revealed in them, the holy mark, the sign of [the covenant] being complete
and on them Shadai is imprinted, and they are completed in full completeness, and that is why it is written about [Avraham] "I am E-l Shadai".
"Walk before Me and be perfect" (Gen. 17:1), complete, that up to now a sing/letter was missing from the mark Shin Dalet, [God] ordained 'circumcise yourself and be complete in the mark of the Yud'. Because whoever is completed by this mark is worthy of being blessed by this Name, as it is written, "And E-l Shadai shall bless you..." (Gen. 28:3).
מַהוּ אֵל שַׁדַּי. הַהוּא דְּבִרְכָאן נָפְקָן מִנֵּיהּ, הוּא דְּשַׁלִּיט עַל כִּתְרִין תַּתָּאִין, וְכֹלָּא מִדַּחַלְתֵּיהּ דָּחֲלִין וּמִזְדַּעְזְעִין, בְגִין כָּךְ מַאן דְּאִתְגְּזַר, כָּל אִנּוּן דְּלָא קַדִּישִׁין אִתְרַחֲקָן מִנֵּיהּ וְלָא שָׁלְטִין בֵּיהּ. וְלָא עוֹד אֶלָּא דְּלָא נָחִית לַגֵּיהִנֹּם דִּכְתִיב, (ישעיהו ס׳:כ״א) וְעַמֵּךְ כֻּלָּם צַדִּיקִים וְגו'. (כל אנון (צג א) דאתגזרו אקרון צדיקים, ובגין כך לעולם ירשו ארץ, דלא ירית האי ארץ אלא ההוא דאקרי צדיק, אוף הכי ועמך כלם צדיקים לעולם ירשו ארץ וגו)
What is the meaning of 'E-l Shadai'? This is the one [Name] from which all the blessings come, it controls all the lower crowns, and all are in awe and tremble, and regarding the one who is circumcised, all those who are not holy stay away from him and have no control over him. Moreover, he is sent to Gehinom, as it is written, "Your people are all righteous" (Isaiah 60: 21). (And all those who are circumcised are called righteous, and therefore they will inherit the land forever, since this land is only inherited by those called righteous, so [it is written] "Your people are all righteous, they will inherit the land forever".)
Rabbi Aba said: You are worthy of this world and the world to come. I am worthy [enough] to have come here and to hear these words from your mouths - all of you are sons of the Holy God. Of you it is written, 'One shall say, I am Ad-nai's, and another shall call himself by the name of Yaakov, and another shall subscribe with his hand to Ad-nai and be known by the name of Yisrael' (Isaiah 44:5). Each of you clings to and became one with the Holy Supernal King. And you are great ones with protection, from that land that is called the land of the living, where its great ones feed on the manna of the sacred dew."
~ What are the connections between E-lohim and E-l Shaddai?