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Orchard of Delights # Vayishlach
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Based on this time span, the Sages suggest that one wait for at least
twenty-two years for his or her dreams to be fulfilled (Berachot 55a-b).
Indeed, in this portion even the promises of God are seen to come
true. When Jacob first sent Joseph to check on the welfare of his
brothers who were pasturing sheep, the verse states that he sent
him from “the valley of Hebron.” Rashi points out that Hebron is
not deep in a valley, but in the mountains. Explaining the words in
metaphorical derash style, Rashi explains that Jacob sent Joseph so
that God’s deep designs imparted to Abraham, who was buried in
Hebron, would come to pass: his descendants would be strangers,
oppressed in a foreign land, but would leave with great wealth. (Rashi
on Genesis 37:14; Sotah 11a). It is important to note that this derash
is based on the Hebrew word for “valley” coming from the same root
as the Hebrew word for “deep.”
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One of the profoundest questions regarding prophecy is if the
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person always knows the import of his or her words or actions. For
example, when Jacob sent Joseph to check on his brothers, was Jacob
fully aware of the wheels he was setting in motion or was he merely a
vessel through which God brought about the Jewish people’s destiny?
This question applies to all of us, albeit on a somewhat less obvious
level: are we always aware of our roles as agents for spiritual energies
and dynamics beyond our conscious awareness? The answers to this
enigma touch upon the mysterious paradox of how free will, Divine
Providence, and Omnipotence operate simultaneously.
The portion of Vayeishev sheds light on this question by describing
three sets of relationships: Joseph, “the man,” and Joseph’s brothers;
Judah and Tamar; and Joseph and Potiphar’s wife. The Midrash
puzzled by the appearance of an unnamed man who ensured that
Joseph found his brothers at pasture explains that this man was the
angel Gabriel; he had been sent by God to ensure that Joseph found
his brothers and was subsequently sold into slavery, thus setting into
motion the wheels of Jewish history (Genesis 37:15). Later Joseph
seems to justify this interpretation for when he reveals himself to his
brothers he tells them not to worry for although they intended to do
him evil, God meant it all to happen for the good (Genesis 50:20).
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depths of his heart that He help him realize his potential; that He
help him rectify his broken vessels and merit God’s protection and
love. Jacob’s return to retrieve these “small vessels” represents not
only his personal struggle but the struggle of all those who strive to
fulfill their potential.
£Jacob – IsraelJacob – IsraelJacob – Israel
££Jacob – IsraelJacob – Israel
Jacob – Israel
££
The angel blesses Jacob, telling him that “No longer will your name
be called Jacob, but Israel, for you have contended with God and man
and have prevailed” (Genesis 32:29). Despite his new name, the Torah
continues to refer to Jacob by his original name. Indeed, references
to him as Israel are the exception, not the rule. In contrast, Abraham
and Sarah, both of whose names were changed by God (Genesis 17:5,
15), are never referred to again by their previous names.
As the explanations accompanying many of the names given in
the Torah make clear, peoples’ names reflect their quintessential
character and soul. Thus, throughout the Torah, name change
represents an essential metamorphosis of an individual’s essence
and identity caused by the revelation and actualization of his or her
dormant potential.
Perhaps the Torah continues to refer to Jacob using both names
because he was not able to fully integrate this newly unveiled potential
into his personality. As he swings back and forth between his two
identities, the Torah uses the most appropriate name to refer to him.
Although this inability seems to suggest that Jacob was on a lower
spiritual level than those whose name changes were permanent, this
phenomenon can be cast in a more positive light.
According to the Sages, Jacob is the “choicest of the patriarchs”
(Bereishit Rabbah 76:6). Such a conclusion seems a bit surprising as
both the trials Jacob undergoes and the achievements he attains
appear to pale in comparison to those of Abraham and Isaac. For
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