YAAKOV AND
YISROEL: PARSHAT VAYIGASH
Shira Smiles shiur
2018/5779
Adapted by Channie
Koplowitz Stein
In Parshat Vayigash Yosef Hatzadik reveals himself to his brothers and
sends wagons to bring his father and the entire family down to Mitzrayim. Thus,
although the move began with great honor, it was in actuality the beginning of
our first exile and our enslavement. Along the way, Hashem appears to “Yisroel
in a night vision and He said, ‘Yaakov, Yaakov’...”
While we know that Yisroel and Yaakov are the same person, juxtaposing the two
names here clarifies the questions of the meaning of these names and why
Yisroel retained the name of Yaakov after his struggle with the angel of Esau
when the angel gave him the name Yisroel. Further, why does Hashem approach him
as Yisroel in the night vision but call him, not once but twice, Yaakov when He
actually addresses him?
First, as Rashi teaches us, Hashem is reassuring our patriarch that even in the
darkness of night, in the troubled times that await him, Hashem will always be
with him, and He addresses him twice as a demonstration of His affection. But
it is now important for us to examine the significance of each of these names
and how we, as the descendants of Yaakov/Yisroel are to relate to each of these
names.
Since our patriarch retained both names, both names are significant. The Sifsei
Chaim explains that when our patriarch was in a state of wholeness and
perfection, he was called by the exalted name Yisroel. When he was not at that
level, he was called Yaakov. However, we should always be striving for that
level, and we are therefore called Bnei Yisroel. If that is the case, why
mention the name of Yaakov at all, a name that signifies struggle?
Rabbi Leib Mintzberg z”l in Ben Hamelech gives us a nuanced historical
perspective on the names. Yaakov was, in fact, our patriarch’s true name and
essence. (It is interesting that when we rattle off the names of our three
patriarchs, it is the name Yaakov that is used, supporting this idea. CKS) The
name signifies the struggle that was prevalent during most of his life and is
an integral part of Jewish history. Yaakov acquired the name Yisroel,
signifying supremacy, only after Esau lost the birthright, for supremacy was
originally Esau’s essence. Therefore Yaakov, after defeating Esau’s guardian
angel, demanded that the angel bless him, conferring upon him the name Yisroel
and the essence and persona of Esau.
This brings us to yet another point in the significance of the names in the
family dynamics. Yaakov was going down to Charan where he was destined to meet
his “bashert”, Rachel. Until now, Leah was destined to marry Esau, but now,
having acquired the essence and persona of Esau, Yaakov could marry Leah as
well. However, over time, the essence of Esau leadership generally emerges
through Leah’s children, royalty from Yehudah, and spiritual leadership through
Levi, as well as many of the leaders of the Sanhedrin. Therefore, both names
are valid and are often interchanged.
While the angel conferred the name Yisroel, he wanted to remove the name
Yaakov, writes Rabbi Asher Weiss citing the Chasam Sofer. But Hashem
validated both names in this verse. The two names added together, when Yaakov
is written “fully” with a “vov”, equal 279, the same numerical value as Kera
Satan/tear away Satan. That angel wanted to debilitate our forefather by
robbing him of the ability to struggle and fight the yetzer horo. But it
is only with this ability to fight the forces of evil that we will merit
bringing our redemption.
Herein lies the connection between the added vov in Yaakov’s name and
the redemption. Where did this vov come from? There are five places in Tanach
where Yaakov is written fully, with the vov. This corresponds to the
five places in Tanach where the name of the Prophet Eliyahu is written as
Eliyah, without the vov.
By being able to tear apart the Satan, we are
guaranteeing that Eliyahu, the harbinger of the redemption, will
announce the
coming of Moshiach, for at that time, “The redeemers will ascend
Mt. Zion to
judge Mt. Eisav, and the kingship will be for
Hashem.”
But we need both personae to survive as Jews. The Ramban writes, that although
Bnei Yisroel would flourish and grow in Egypt, right now they were descending,
and they are Yaakov. As Rabbi Scheinerman notes in Ohel Moshe, Yaakov
represents our lives in exile when Hashem interacts with us in natural ways.
Yisroel, on the other hand, represents redemption, when Hashem interacts with
us above the natural ways of the world, with hashgacha protis. As Rabbi
Wolbe z”l explains, using the words of Birkat Hamazon/Grace after Meals,
when we are in exile, Hashem is kedosh Yaakov/the Holy, Separated One of
Yaakov, dealing with us from a distance. But there are times when we are in the
exalted state signifies by the name Yisroel. Then he is close to us, Roeinu/our
Shepherd.
The Netivot Shalom notes that Yaakov/Yisroel actually represents
the synthesis of the major characteristics of our first two patriarchs. Avraham
was known for love and kindness while Yitzchak’s main quality was awe and fear,
strength. There are times when Yaakov would need the fear of consequences and
the strength of Yitzchak in relating to Hashem, for that would keep him from
sinning and falling into the depravity of Egypt. Avoiding evil must be our
first goal. But that must be followed with love of Hashem and the desire to be
close Him, the Avraham aspect connected to Yisroel. When Moshe approached
Pharaoh with Hashem’s message, Moshe told Pharaoh that Hashem was sending him
to represent bni bechori Yisroel/My son, My firstborn Yisroel, His
beloved son over whom He keeps a special providence.
So, although the angel gave Yaakov such an exalted name, we cannot lose the
name Yaakov that is necessary for our eternal fight against the yetzer horo,
writes Rabbi Kofman z”l in Mishchat Shemen. And although we aspire to be
worthy of the exalted name Yisroel, adds Rabbi Bick z”l, we cannot reach that
level unless we go through the process of one step at a time, putting our heel/ekev
down until we get to ly rosh/Yisroel the top. Vanquishing evil requires
small, constant flames, like the candles of the menorah, to dispel the
darkness.
Sometimes the darkness may be within ourselves, a depression caused by the
yetzer horo. That is the time to remember that Hashem still speaks to us,
writes Rabbi Moshe Goldstein in Shaarei Chaim. While we’re fighting
through our name Yaakov, we must keep the vision of Yisroel before us, for that
kedushah is intrinsically part of us and should keep us from too deep a
depression as we take the time necessary to climb upward.
When Esau was late getting his father’s blessing, Esau understood his brother’s
essence, as he acknowledged that Yaakov is the appropriate name for his
brother, “Vaya’akveini zeh paamayim/He has outwitted me twice,” writes
Rabbi Yerucham Levovitz z”l. This is the key to understanding the role of
Yaakov. A Jew does not make his way with the gentiles through mirmah/trickery
or treachery, but through using his Yiddishe kop to deal with the
outside world. That more often requires more finesse and tact than brute force.
As long as we are in golus, we have to use the skills of Yaakov, and in
our future redemption, we will reach Yisroel. The Jewish family was now going
down to Egypt, and they would need to use wisdom in dealing with the Egyptians.
The Jewish midwives understood this, and when the decree to kill all newborn
Jewish boys was promulgated, they used the excuse that the women gave birth too
quickly for them to get there. Today, we can often achieve more with kindness
and sensitivity and expressions of gratitude to our gentile neighbors than we
can with threats or righteous indignation or standing firm on the rule of law.
It is in the darkest times that we must keep our relationship with Hakodosh
Boruch Hu alive and remember that He loves us, that He called Yaakov, Yaakov to
maximize His expression of love. Rabbi Frand relates the story of Rabbi Ebstein
who founded Hebrew Institute for the Deaf after two of his sons were born deaf.
Where did he find the strength and faith to channel this darkness? During World
War II, after escaping a concentration camp, he was imprisoned in a Russian
labor camp together with his rebbe. They were forced to work on Shabbat, but
through their work, they sang Lecha Dodi on Friday night and filled the
day with singing zemirot. In spite of the backbreaking work, they
maintained the sanctity of Shabbat and Rabbi Ebstein considered these the
holiest Shabbatot of his life. [I was zocheh to have Rebbi Ebstein as a
Rebbe in Esther Schoenfeld H.S., and I remember his charismatic personality and
piercing eyes fondly. CKS]
Rabbi Frand continues with the verse from Tehillim. It’s easy to sing Hashem’s
praises and thank Him in the bright morning, but one must not give up one’s
faith in the darkness of night, for it is through the struggles that we grow,
falling and getting up, and trying again. It is easier to return to Hashem if
you’ve had to struggle than if things were always easy. That’s why the verse in
Yeshayah first declares that those who are lost in Ashur/Assyria will come
before those who are merely misplaced in Egypt, for life in Egypt would be
relatively easy, with fertile land and the overflowing Nile, compared to the
struggles on the difficult terrain of Assyria. [How ready are we, living in the
relative lap of luxury, to return with Moshiach and build our Beit Hamikdosh?
CKS]
It is through the falling itself that we get the strength to stand firm, writes
Rabbi Hillel, and it is only when we are in the darkness that we can recognize
the light Hashem provides. Contrary to what many think it is not during easy,
wonderful times that there is closeness to Hashem, writes Rabbi Rabinowitz in Tiv
Hatorah, but in the dark times, in the struggle. The name Yisroel itself
has within it allusions to the struggle, “Ki sorisa/for you have
struggled...”. But the outcome, “Vatuchol,” is in Hashem’s control,
writes Rabbi Ezrachi.
Hashem’s presence is most palpable in the greatest darkness, writes Rabbi
Pincus z”l. Shlomo Hamelech in building the Beit Hamikdosh found Hashem’s
presence in the darkness, and Moshe Rabbenu, upon ascending Har Sinai to
receive the Torah, had to enter the arafel/the deepest darkness to
approach Hashem and receive the luchot/Tablets. In those times and
places of challenge and darkness, we must seek Hashem by embracing His mitzvoth
with even more dedication.
Our Sages say that Yaakov Avinu never died. This statement is not to be taken
literally, explains Rabbi Matlin in Netivoth Chaim. Rather it means that
the aspect of Yaakov Avinu, the ability to struggle and strive to reach the
vision of Yisroel, remains alive within his descendants. It is the struggle
that forms our character. Don’t let the easy, happy times, when you feel on top
of the world lead to complacency. As you struggle, know that Hashem loves you
and desires to reach the stronger levels of connection with His children. It
takes the Yaakov within us to reach the Yisroel.