Shabbat Shalom: Parshat Vayetze Genesis 28:10-32:3

By Shlomo Riskin

Efrat, Israel - “And he confronted the place and spent the night there, since the sun had set..”

Why is father Jacob known as the “most chosen of the patriarchs,” the most worthy of emulation from among the very paragons and path-breakers of our faith? After all, it was Abraham who was actually the one who himself discovered the G-d of justice and compassion, and it was Isaac who walked the walk of self-sacrifice and commitment unto death for the sake of heaven. So why do our Talmudic Sages single out Jacob for highest accolade?

I believe the beginning of our analysis can be found in another teaching of the Rabbis of the Talmud: “Our patriarchs initiated the daily prayers: Abraham enacted the morning prayer, (Shaharit) Isaac the afternoon prayer, (Minhah) and Jacob the evening prayer...(Arvit)” (B.T. Berakhot 28b). I would suggest that each of these prayers, and especially the time when they are to be recited, encapsulate the essence - the seminal definition - of each of their composers.

Abraham symbolizes the dawn, the beginning of a new era, the optimism of a rising sun. After all, did not Abraham initiate an entirely novel picture of the universe with his discovery of ethical monotheism, a faith ideal which gave rise not only to Judaism but also to Christianity and Islam! And Abraham’s success in winning so many adherents to his new faith as well as his financial accomplishments and military prowess make for an optimistic personality whose faith in G-d has enabled him to believe in himself and in his future.

Isaac is more the pensive, withdrawn and peacefully passive stalwart, who submits to Avimelekh’s treacherous deceit in silence, who courageously accompanies his father to his binding on the altar and who is bonded to the land of Israel with a profound love and commitment. His personality is much more akin to the stillness of the twilight, poignantly reposed after the “Sturm und Drang” of a difficult day.

Jacob is the patriarch of the night. Indeed, his many adventures, from the time he leaves his father’s house in Israel to his successful encounter with an anonymous assailant (the spirit of Esau according to our Sages) some two decades later on his way back home, is Biblically portrayed as having taken place in the span of a night: Jacob’s dream as he sets forth into exile comes to him as he “confronted the place and spent the night there since the sun had set” (Genesis 28:11), and after he successfully wrestles with a “man” all night until the rising of the morning star, The Bible testifies that “the sun rose for him when he passed Penuel” (Genesis 32:32). The midrash intensifies Jacob’s identification with night by stressing that G-d interfered with nature and made the sun set earlier in the first instance and rise earlier in the latter instance (Rashi, 32:32). Jacob dreamed in Bet-El at sunset, and passed Penuel at sunrise.

What is the symbolism of night? Night is a black, bleak awesome and frightening period of the day; it is a time of unseen obstacles, fearful nightmares - and it is therefore identified with tragedy and exile. From this perspective, Jacob is the patriarch of night: he was hounded by Esau, deceived by Laban, bereft of a beloved wife and favored son for much of his adult life, and forced to spend many of his years - including his last ones - in exile from his homeland, Israel.

Night is also the dark and frightening aspect of one’s personality; the id, or the evil instinct, is the difficult and often uncontrolled “negative side” (sitra ahara), which lurks in the heart of every individual ready to lunge forward and overtake one’s being. In this respect as well Jacob had to confront the Esau within himself, the part of him which was very different from the “whole-hearted person who dwelt in tents of study,” the deceiving schemer who yearned for the birthright, the blessings and patriarchal acceptance at any and all cost.

Indeed, Jacob confronted the night: the night without and the night within, the objective challenges and tragedies which are part and parcel of an unredeemed world as well as the subjective temptations and seductions which are part and parcel of an unredeemed soul - or rather of a soul-in-progress. Jacob confronted the night - and Jacob overcame the obstacles! The Almighty Himself testifies to his victory bestowing upon him a new name, Yisrael, “because you have fought with powers (elohim) and with individuals, and you have overcome” (Genesis 32:29).

Jacob is the one patriarch who confronts the various dreams roundabout, rises falls and rises again just as do the ascending and descending angels in his initial dream at Bet-El, but eventually succeeds in emerging triumphant and whole. It is in this spirit that he bestows the ultimate blessing upon his grandchildren: “May the Lord.. who has shepherded me until this day, may the Divine Messenger who has redeemed me from all evil, bless these youths...” (Genesis 48:9).

Jacob - Israel never sought a charmed life of consistent righteousness in which he would be carried from pinnacle to pinnacle of success by a constantly uplifting and beneficent G-d. His was rather a life of confrontation, conflict and struggle. He is the chosen of the patriarchs because it is ultimately his prayer - and his triumph - which must serve as the model for us all: “Dear G-d, I do not ask that You make my life easy; I only ask that You help me to be strong - and to overcome.”

Shabbat Shalom.