November 20, 2010 | 13 Kislev 5771

Jacob, returning with his family to the Land of Israel, knows that his brother, Esau, is approaching.  He strategically divides his family and possessions in two so that at least one group will be able to survive the anticipated attack.  For the first time, Jacob genuinely and without conditions turns to God:

Then Jacob said, “O God of my father Abraham and God of my father Isaac, O Lord, who said to me, “Return to your native land and I will deal bountifully with you!”  I am unworthy of all the kindnesses that You have so steadfastly shown Your servant: with my staff alone I crossed this Jordan, and now I have become two camps.  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, mother and children alike.  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.” (Genesis 32:10 – 13)

While Jacob has yet to have the nighttime encounter with a divine being that will result in a new name, he appears to be a changed individual from the Jacob we have previously seen.  Compare Jacob’s appeal to God here with his vow last week in Parshat Vayetze:

Jacob then made a vow, saying, “If God remains with me, if He protects me on this journey that I am making, and gives me bread to eat and clothing to wear, and if I return safe to my father’s house – the Lord shall be my God.  And this stone, which I have set up as a pillar, shall be God’s abode; and of all that You give me, I will set aside a tithe for You. (Genesis 28:20 – 22)

God is no longer so distant from Jacob. Jacob can turn directly to God in a consistent fashion.  Rather than a somewhat crass deal that Jacob seeks to make with God in chapter 28, a more humble Jacob turns to the Holy One in chapter 32.

The power and effectiveness of Jacob’s humility is recognized and rewarded in the continuation of the narrative.  Jacob succeeds in his encounter with a divine being.  He then goes on to reconcile with his brother Esau. 

But Jacob’s humility leads to well being beyond that of himself and his family. First, his encounter with a divine being results in a name change that becomes our people’s eternal name, Yisrael.  Second, Jacob’s recognition, “with my staff alone I crossed (‘avarti’) this Jordan,” becomes a basis for the midrashic suggestion that years later the Israelites merited crossing over (“la’avor”) the Jordan River into the Land of Israel only because of the humility which Jacob expressed in his prayer in Parshat Vayishlach.

Jacob’s personal development and growth are quite clear.  But their positive effects emanated well beyond Jacob himself.

Shabbat Shalom.