On Tuesday we spent class today talking about Yitzchak (Isaac) and Ya’akov (Jacob). The first story we talked about isn’t very well known, but, in my opinion, offers wonderful insight into the nature of Am Yisrael and our relationship with the world. Yitzchak (about whom very little is written) is an interesting character. It seems likely that the experience of almost being sacrificed by his father must have been a traumatic one, and may well have stuck with him for the rest of his life. He certainly comes off as less charismatic and powerful than his father (Avraham) and son (Yaakov). One of the few stories that centers around him tells us that he was quite successful materially, having accumulated large herds of animals. It goes on to say that he dug a well, only to have his neighbors stop it up. He moved to a new location, dug another well and again had angry neighbors ruin it. After this pattern repeats itself a few times his neighbors finally give up and allow him to have his well (the story is in Genesis 26 for those who are interested). While he may not have the dynamism of the other members of his family, this story clearly demonstrates that Yitzchak is persistent and a hard worker, even in the face of adversity. In many ways this story parallels the history of Am Yisrael. Am Yisrael has managed to be successful in many (if not most) places and times throughout world history, often in the face of tremendous adversity, like Yitzchak in this story. This excellent article tries to explain which traits enable different groups to succeed in America, and I found it connects wonderfully to the story about Yitzchak. In my opinion Am Yisrael displays all three of the traits mentioned in the article. Do you agree?
After these few verses about Yitzchak we dove headfirst into Yaakov, one of Yitzchak's sons. As many of you undoubtedly know, Ya'akov had a twin brother, Esau. Esau came out first, making him first the born (which entailed quite a few important privileges in those days), with Ya'akov hanging on to his heel (thus his name, which means "heel", not exactly the most flattering name you can imagine). As a child we see Ya'akov (who is more of an "indoor kid" in contrast to Esau the manly man) buy Esau's birthright for a bowl of soup and steal (with his mother, Rebecca's, help) the special blessing meant for the first born. Many of the students suggested that this doesn't sound like a reasonable story. Even if he were old and seeing poorly, is it really possible Yitzchak, who seems to be coherent, couldn't recognize his own son? Perhaps he secretly wanted to give Ya'akov the blessing? Perhaps Rivka (Rebecca, his wife) was the real head of the household and that's what she wanted? Ya'akov then flees before Esau decides to react. On his way north to find a wife from among his mother's kinsmen Ya'akov has a dream in which Hashem promises him more or less the same things he promised his father and grandfather, namely to make him a great nation. But Ya'akov, instead of being thankful, vows that IF Hashem takes care of him and helps him and provides for him and makes him successful and helps him safely return then he'll take Hashem as his one and only God. When I asked the students to describe Ya'akov up to this point they used words like "cunning", "sneaky", and "immature", all of which I think are accurate descriptions (what smart students I have!).
He then meets his relative Rachel and falls in love with her. Her father, Laban, demands that he work for him for seven years as payment for her hand in marriage. When the seven years are up somehow he accidentally marries Leah, Rachel's eldest sister. This, too, seems a bit unrealistic. Along with the traditional explanation--that Laban and Leah simply tricked Ya'akov--there are modern, liberal interpretations that suggest that it's possible that Rachel and Leah tricked him, or perhaps he simply felt bad for Rachel's homely older sister. Regardless of how it happened Ya'akov, who up until now has been the one doing the tricking, gets tricked. I think that in this particular story it's easier to see the Tanakh as a work of literature and guidance, rather than a 100% true account of events. If so, then this is a perfect example of karmic/divine justice. Maybe Ya'akov gets exactly what he deserves. In order to marry Rachel he then has to work another seven years.
Finally, after many years working for Laban Ya'akov sets out on his own to go meet Esau. As you'll recall, their last meeting didn't go so well. Ya'akov has no idea what to expect. In the meantime it seems like he's changed. He is now older, married and has a family. He's been on the other side of cunning, immature behavior. The way he speaks and behaves is quite different from when he was a child. The night before he meets Esau he has a dream in which he wrestles with what tradition says is an angel (the text is unclear), hurting his hip in the process. As morning comes he refuses to let the angel go without receiving a blessing. In reply the angel names him Yisrael, literally "one who struggles with God" (a name henceforth used to describe the Jewish people. What does that say about us?) in place of the rather embarrassing "Ya'akov"
When the time comes to meet Esau Ya'akov (now Yisrael) divides his party into two camps, hoping to save at least one of them if Esau attacks. He sends gifts ahead to Esau. Here the Tanakh, once again, shows itself to be an incredible piece of literature (whatever else it may or may not be). When Yisrael sends a messenger the only answer he receives is "Esau himself will come meet you" When Esau approaches he has 400 men with him. Up until the very moment they meet there's an incredible sense of tension, just like you'd expect from a great novel, movie or TV show. It's unclear what Esau intends to do. In the end they have a happy reunion; Yisrael has grown up and Esau doesn't hold a grudge. A bit later we see them bury their father Isaac together.
Looking back on Ya'akov the students had a number of interesting thoughts. Many of them thought he'd undergone a profound change. Others felt like he was still the same person, but, like many adults, had simply learned to control the negative impulses he gave in to as a child. Still others felt like he hadn't really matured at all. Almost all of them agreed that this struggle to mature is an accurate picture of reality, and part of what has made the Tanakh such a well-known and well-read book for thousands of years
One of the most interesting parts of this story, and of the Tanakh in general, is that our heroes are far from perfect. I don't think it's out of place to say that Yisrael was kind of a jerk as a kid. This is true of many of the important characters in Jewish history (we'll see in a few days, for instance, that both Moshe Rabbenu and King David commit even more grievous sins). While I certainly know less about other religions than about Judaism, I don't think Christian saints, for example, are as likely to have led such morally suspect lives (and if someone knows differently, please correct me!) From these stories we learn the importance of tshuva, the process of constantly looking at yourself and trying to improve. Am Yisrael has a specific time once a year, Yom Kippur, where we do this, but ideally it's supposed to be a life long process. I find that idea--that the best people don't start perfect but spend their lives trying to be better--to be an accurate reflection of my own experiences, and I'd suggest that this realistic view of human nature is one of the keys to Am Yisrael's longevity. What do you think it says about Am Yisrael that all of our heroes are deeply flawed? Would we be better off having at least one perfect hero? Do you think Yisrael's story is representative of the human condition? How much of this idea is specifically Jewish and how much is universal?
After these few verses about Yitzchak we dove headfirst into Yaakov, one of Yitzchak's sons. As many of you undoubtedly know, Ya'akov had a twin brother, Esau. Esau came out first, making him first the born (which entailed quite a few important privileges in those days), with Ya'akov hanging on to his heel (thus his name, which means "heel", not exactly the most flattering name you can imagine). As a child we see Ya'akov (who is more of an "indoor kid" in contrast to Esau the manly man) buy Esau's birthright for a bowl of soup and steal (with his mother, Rebecca's, help) the special blessing meant for the first born. Many of the students suggested that this doesn't sound like a reasonable story. Even if he were old and seeing poorly, is it really possible Yitzchak, who seems to be coherent, couldn't recognize his own son? Perhaps he secretly wanted to give Ya'akov the blessing? Perhaps Rivka (Rebecca, his wife) was the real head of the household and that's what she wanted? Ya'akov then flees before Esau decides to react. On his way north to find a wife from among his mother's kinsmen Ya'akov has a dream in which Hashem promises him more or less the same things he promised his father and grandfather, namely to make him a great nation. But Ya'akov, instead of being thankful, vows that IF Hashem takes care of him and helps him and provides for him and makes him successful and helps him safely return then he'll take Hashem as his one and only God. When I asked the students to describe Ya'akov up to this point they used words like "cunning", "sneaky", and "immature", all of which I think are accurate descriptions (what smart students I have!).
He then meets his relative Rachel and falls in love with her. Her father, Laban, demands that he work for him for seven years as payment for her hand in marriage. When the seven years are up somehow he accidentally marries Leah, Rachel's eldest sister. This, too, seems a bit unrealistic. Along with the traditional explanation--that Laban and Leah simply tricked Ya'akov--there are modern, liberal interpretations that suggest that it's possible that Rachel and Leah tricked him, or perhaps he simply felt bad for Rachel's homely older sister. Regardless of how it happened Ya'akov, who up until now has been the one doing the tricking, gets tricked. I think that in this particular story it's easier to see the Tanakh as a work of literature and guidance, rather than a 100% true account of events. If so, then this is a perfect example of karmic/divine justice. Maybe Ya'akov gets exactly what he deserves. In order to marry Rachel he then has to work another seven years.
Finally, after many years working for Laban Ya'akov sets out on his own to go meet Esau. As you'll recall, their last meeting didn't go so well. Ya'akov has no idea what to expect. In the meantime it seems like he's changed. He is now older, married and has a family. He's been on the other side of cunning, immature behavior. The way he speaks and behaves is quite different from when he was a child. The night before he meets Esau he has a dream in which he wrestles with what tradition says is an angel (the text is unclear), hurting his hip in the process. As morning comes he refuses to let the angel go without receiving a blessing. In reply the angel names him Yisrael, literally "one who struggles with God" (a name henceforth used to describe the Jewish people. What does that say about us?) in place of the rather embarrassing "Ya'akov"
When the time comes to meet Esau Ya'akov (now Yisrael) divides his party into two camps, hoping to save at least one of them if Esau attacks. He sends gifts ahead to Esau. Here the Tanakh, once again, shows itself to be an incredible piece of literature (whatever else it may or may not be). When Yisrael sends a messenger the only answer he receives is "Esau himself will come meet you" When Esau approaches he has 400 men with him. Up until the very moment they meet there's an incredible sense of tension, just like you'd expect from a great novel, movie or TV show. It's unclear what Esau intends to do. In the end they have a happy reunion; Yisrael has grown up and Esau doesn't hold a grudge. A bit later we see them bury their father Isaac together.
Looking back on Ya'akov the students had a number of interesting thoughts. Many of them thought he'd undergone a profound change. Others felt like he was still the same person, but, like many adults, had simply learned to control the negative impulses he gave in to as a child. Still others felt like he hadn't really matured at all. Almost all of them agreed that this struggle to mature is an accurate picture of reality, and part of what has made the Tanakh such a well-known and well-read book for thousands of years
One of the most interesting parts of this story, and of the Tanakh in general, is that our heroes are far from perfect. I don't think it's out of place to say that Yisrael was kind of a jerk as a kid. This is true of many of the important characters in Jewish history (we'll see in a few days, for instance, that both Moshe Rabbenu and King David commit even more grievous sins). While I certainly know less about other religions than about Judaism, I don't think Christian saints, for example, are as likely to have led such morally suspect lives (and if someone knows differently, please correct me!) From these stories we learn the importance of tshuva, the process of constantly looking at yourself and trying to improve. Am Yisrael has a specific time once a year, Yom Kippur, where we do this, but ideally it's supposed to be a life long process. I find that idea--that the best people don't start perfect but spend their lives trying to be better--to be an accurate reflection of my own experiences, and I'd suggest that this realistic view of human nature is one of the keys to Am Yisrael's longevity. What do you think it says about Am Yisrael that all of our heroes are deeply flawed? Would we be better off having at least one perfect hero? Do you think Yisrael's story is representative of the human condition? How much of this idea is specifically Jewish and how much is universal?
I think that Isaac is very similar to the nameless man in the story of Joseph. He stands in the field and tells Joseph where to go. Not much is known about these two characters and I think that makes the Tanakh better literature. The mystery keeps us as Jews intrigued and wanting to learn more and more about the Tanakh
ReplyDeleteI really enjoyed learning about the less talked about character Yitzchak in class. I found it interesting because it gave a sort of modern perspective. Although people are no longer getting sacrificed, it relates to the idea that if someone potentially does something bad to you, then the relationship weakens and essentially no longer exists, just like Abraham and Isaac's. I hope we can find more ways that the Tanakh can relate to our modern day lives as we progress in the year.
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