Wrestling with the Divine

Nov 19, 2010 at 12:37 PM

Parashat Vayishlach

This week’s parasha continues a theme we saw in last week’s parasha, Vayetze, which began and ended with the mentioning of angels. So too our parasha continues in the same venue. In ancient times, there were no chapter and verse breaks within the text. The previous parasha ends with Jacob being met by angels, leading him to call the place Machanayim – referring to the encampment of G-d. Immediately this week’s parasha begins with the next verse (Gen. 32:4), with the words vayishlach Ya'akov malachim ... and Ya’akov sent forth messengers ahead of him.

Since the word malachim can mean both human messengers and angles, the rabbis understand this verse to refer to the angels in the previous verse. Therefore, Ya’akov sends forth both physical and angelic messengers from the camp ahead of him to prepare for meeting his brother Esav. There is a spiritual and physical preparation.

However, in between these two events, a mysterious encounter occurs. In the middle of the night Jacob crosses the Yabok River, and is left alone. A mysterious being comes and wrestles with Ya’akov until day break, at which time this mysterious figure blesses Jacob and gives him the name Israel:

For you have wrestled with G-d and man, and have prevailed (Gen. 32:29).”

In ancient Near Eastern understanding, the crossing of a river was a symbol of new beginnings, and a new start – a sort of rebirth. That is why there is a purposeful connection with the name of the river (Yabok), and the word vaye’avek – to wrestle/struggle. It was here, at the river of a new beginning in Jacob’s life that he also received a new name – and a new identity – Israel.

This was a test for Jacob, and a preparation for a new beginning in his life; to go from being Ya’akov to becoming Israel – the father of the twelve tribes and a great patriarch of the Jewish people. It was a physical and spiritual preparation.

Although Rashi and other sages identify this mysterious figure as the angel of Esav, there are also understandings of this figure being more than just an angel. A clue to this is in the Hebrew itself. Not only does it mention that he struggles “with G-d and with man,” but his name is changed to Israel. The definition of “Israel” is to wrestle/struggle with G-d. Although you can argue that it may just be figuratively, there are two more hints.

Ya’akov asks the being its name, and the response is interesting, “Why are you asking my name?" Alone it does not mean anything. However, when one understands that the sacred Name of G-d is often referred to “as the Name that no one knows,” and the reverence given to the Name of G-d in Jewish understanding, the reference should be obvious. And the last clue that this is more than just an angel is in the name Ya’akov gives to the place afterwards - P’ni El – the face of G-d:

Because I have seen G-d face to face, yet my life is spared (Gen. 32:31).”

The idea of G-d taking on a physical form is not unheard of in the Torah, or in ancient Jewish understanding. Within this sort of incarnation is an obvious Messianic connection. It is not ridiculous to understand this mysterious encounter as a physical and spiritual struggle between Jacob and HaShem.

Parashat Vayishlach teaches us that through wrestling with G-d, and striving for G-d’s purpose for each one of us, we will enter into a new beginning for what lies ahead.


6 comments

  1. Anonymous Says:

    Another great, edifying blog post!

    Thanks!

    Dav

  2. Deut. 5:4 says G-d spoke to Isael face to face, but Deut. 4:12-15 says they saw no image, they only heard G-d's voice. I think face to face just means G-d spoke to them in reality, and not in a dream or vision.

    I think the angel Jacob wrestled had G-d's name or presence in it (Ex.23:20-22), so Jacob kind of saw G-d face to face when he wrestled the angel of His presence. I think G-d speaks directly through this angel to people sometimes, so it says "I" and not "Thus says the L-rd..."

    Kenneth Greifer

  3. I am sorry I forgot to say Jacob might have named the place "G-d's face or G-d's presence" because G-d's presence might have been in the angel. Isaiah 63:9 or 10 mentions the angel of G-d's presence.

    Kenneth Greifer

  4. Rabbi Joshua Says:

    Hi Kenneth,

    Thanks for commenting. The verses you cite could be read as such, however, they also don't preclude the possibility I present here.

    There are several places in the Tanakh when HaShem takes on physical forms in interacting with humanity. Theologians refer to this as a theophany. What you are alluding to is another theological category - the Malakh HaShem - the angel of G-d.

    Obviously we cannot be too dogmatic on these events. However, there are some miraculous encounters that seem to be more unique than others. I would contend this is one such event in that this figure is more than just an angel.

  5. I have a different idea why the angel wrestled Jacob. I don't know if anyone has mentioned this. When Jacob saw the ladder to heaven in Bethel, he swore that it would be G-d's house if he returns home in peace. Maybe G-d did want this vow to come true, so he had the angel attack him, so Jacob could not return home in peace.

    Kenneth Greifer

  6. Anonymous Says:

    Jacob's new name I think directs us to more of what Rabbi Joshua is speaking about. Other such statements exist in scripture, such as in Moses' song of departure, the Book of Job, Isaiah 9, and Abraham's discussion with God.

    Appreciating that God "fills heaven and earth" basically demands us, I believe, to expect him to cross the gulf in order for us to have a point of reference with him.

    Consider how beautiful his creation is. Do you not think he always intended to come "forth from his holy habitation" and dwell amongst us, and foreshadowed this in Scripture?

    Shalom,

    Dav