Vayishlach

This week’s Parsha continues telling us about the life and travels of Yaakov Avinu, and of course includes a number of episodes with which we are all familiar. While we can learn much from each of these incidents, there are also some Pessukim that, while less well-known, contain important messages.

After the incident in Shechem, Hashem speaks to Yaakov and tells him to travel to Bais El and settle there. Yaakov instructs his family to prepare themselves for travel, and they set out on their way. When they reach Bais El, Yaakov constructs a Mizbeach and Hashem appears to him soon after with an important message: “Shimcha Yaakov Lo Yikra Shimcha Od Yaakov Ki Im Yisroel Yikra Shimecha, VaYikra Es Shemo Yisroel.” It is at this point that Yaakov’s name is changed and he takes on the name Yisroel.

The wording of the this Passuk is interesting, the words “Shimcha Yaakov” seem extra, the Passuk would appear to have the same meaning if they were left out. The Gemarah in Brachos therefore concludes that Yaakov’s name was not changed, rather the name Yisroel was added. Whereas one who refers to Avrohom as Avrom is actually Over on a Mitzvas Asei, his grandson is called Yaakov, as well as Yisroel almost interchangeably. The Gemarah does note, however, that the name Yisroel is the “Ikur”, and Yaakov the “Taffel”.

The Ohr Chaim Hakadosh, and others, ask why this is the case—why were Avrohom and Sarah’s names changed permanently while Yaakov received an additional name? It is also interesting to note that Yaakov seems to receive this additional name twice: after his encounter with the Malach at Ma’avar Yabok, the Malach tells Yaakov that he will be called Yisroel, “Ki Sarisa Im Elokim VAnashim VaTuchal”. Why was it then necessary for Yaakov to be told again, at this point, that his name would indeed be changed? In fact, when Hashem speaks to Yaakov there is no mention of a reason for this new name—implying that the reason the Malach gave is the applicable one. Why then did Hashem Himself have to bestow the name at this point?

The Torah then tells us that after he receives his new name, Yaakov is given a Bracha: “Pirei U’Rivei Goy U’Kehal Goyim Yihiyeh Mimcha U’Malachim Mechalotzecha Yetzeiu.” This Bracha has multiple parts, each of which requires some explanation.

The words “Pirei U’Rivei” refer, of course, to having children. Whereas the Avos, including Yaakov, all received Brachos regarding the growth of their offspring for generations to come, those Brachos were not as personal—these words seem to refer to Yaakov Avinu himself. Given this implication, the timing of the Bracha is called into question: eleven of the twelve Shevatim had already been born, leading Rashi to explain that these words refer to Binyomin. But why did Yaakov require an explicit Bracha for his last son? Rashi also tells us, based on Divrei Chazal, that the words “Kehal Goyim” refer to Menashe and Ephraim whom, though they are counted as Shevatim, are not even Yaakov’s own progeny. Why did Yaakov receive this Bracha specifically regarding Benyomin, Menashe and Ephraim?

The final part of the Passuk, “U’Malachim Mechalotzecha Yetzeiu”, promises that Yaakov’s descendants will include kings. While we know that there were many Melachim from Shevet Yehudah, this Passuk does not seem to be referring to them. The Medrash Rabba tells us that the Passuk actually refers to Shaul Hamelech, who came from Shevet Binyamin. Though this is somewhat understandable given the fact that the first half of the Passuk refers to Binyomin, it is still curious that Yaakov was given a Bracha regarding the Melech that arose from Shevey Binyomin as opposed to all those who came from Yehudah, the Shevet of Malchus. Surely the Torah must be trying to teach us something by doing so.

In order to understand these Pessukim, it would seem prudent to have a better understanding of the two names that Yaakov had—the one given to him at birth, and the one he receives in this week’s Sedra.

R’ Moshe Yaakov Ribikov, known as R’ Moshe HaSandler, explains the meaning of the two names as follows. There are some people who are able to connect to Hakadosh Baruch Hu at the time of their Avodas Hashem, and then disconnect to an extent when they circulate among others. Others, however, are connected to Hashem at all times and even when they are involved in seemingly mundane matters their thoughts and intentions are with the Borei Olam. The first category is the Bechina of Yaakov, as the word Akav means grasping—one has the ability to grab a hold of Hashem when he is involved in Devarim Shebekedusha. The second type of person lives in the world of Yisroel: “Ki Sarisa Im Elokim VAnashim VaTuchal”, he is able to merge his relationships with Anashim, humans, and Elkoim, Hashem, because his thoughts are constantly tied to the Borei Olam.

The Seder Eliyahu Rabba brings a Remez that seems to bolster this idea: Yisroel is Nutriken for the words “Ish Ra’ah Elokim”, a man who saw Hashem. Perhaps the meaning of the Medrash is that one who always sees Hashem, no matter if he is in the world of Kodesh or Chol, has achieved a level of Yisroel, always connected to Hakadosh Baruch Hu.

Based on this understanding of the name Yisroel, we can well understand why the birth of Binyomin is mentioned here. Chazal teach us that Binyomin was one of the few humans whose entire life was lived free of Aveira, and died only because of the Nachash. It is clear that such an achievement can come about only if one has mastered the art of Yisroel. Only if one lives every moment of his day in constant contact with the Ribono Shel Olam will he be able to steer clear of even the smallest Aveira. Thus the life of Binyomin encapsulates the the name given to his father just before his birth—and indeed may have been predicated on the Bracha Yaakov received at that time: that he would yet bear a son who would live a life of Yisroel.

The appearance of Shaul in these Pessukim, so to speak, would seem to fit this idea as well. The Passuk in Shmuel says, about Shaul, “Ben Shana B’Malcho”. The Gemarah in Yoma notes that this Passuk cannot literally mean that Shaul was one year old when he became king, but rather “K’Ben Shana Shelo Toam Ta’am Chet.” At that point in his life, Shaul was like a one year old, who had never done an Aveira. We see, then, that Shaul took after his forefather, Binyomin HaTzaddik, and lived a life of Yisroel, avoiding Chet by maintaining a connection. We know that Shaul was unable to continue on this path indefinitely, an ultimately he committed an Aveira that cost him the Melucha, but it seems that even his Chet speaks to the capacity of one who leads the life of Yisroel.

Many point out that the Aviera that Shaul did—refraining from killing Agag, and saving the cattle of Amalek—would seem to be a lesser Aveira than that committed by Dovid HaMelech, as it was Shev V’Al Taseh, an Aveira of inaction. His punishment, however, was greater in comparison: Shaul lost the Melucha, but Dovid did not. The Gr”a, in Kol Eliyahu, explains that the two Aveiros were in fact incomparable. When someone commits an Aviera of any sort, he does damage to his own Neshama but does not affect the world around him as there are others keeping that very Mitzvah. If, however, there is a Mitzvah that applies to one specific person, there is no one else that can accomplish that Mitzvah, and so the damage done to the world itself is beyond compare. Shaul was the only one who could have completed the Mitzvah of Mechias Amalek, but he failed to do so, and his punishment was commiserate with this failing. The upshot of the words of the Gr”a is that there was only one person alive at the time who could complete Mechias Amalek—Shaul Hamelech, the one who had lived such a life of “Ki Sarisa Im Elokim VAnashim VaTuchal”. Only Shaul, who rose to such a Madregah by avoiding Chet, had the potential to wipe Amalek, and all that he represented, from the face of the earth.

We see then that it was indeed appropriate to allude to Shaul at the time that Yaakov received the name Yisroel, for Shaul led a life defined by the Middah of Yisroel, and though he failed, he was Zoche to unbelievable potential as a result.

What then of Menashe and Ephraim, why were they mentioned at this point as well? Perhaps to answer this question, we must address our original question regarding the timing of Yaakov’s new name.

Hashem spoke to Yaakov, giving him the name Yisroel, when he reached Bais El. The Torah makes a point of telling us that this was the second time that Hashem spoke to Yaakov in this place: once when he was leaving Eretz Yisroel, fleeing Esav, and once now. In the intervening time Yaakov had been in something of a Galus and fought for his survival and that of his family at two separate times. His entire stay in the Bais Lavan was fraught with danger—Bikesh Lavaan L’Akor Es HaKol—yet he emerged unscathed. As he returned to his homeland, Yaakov faced yet another threat—Pen Yavo V’Hikani Em Al Banim—as Esav awaited him. These were physical dangers, under which Yaakov and his family may have been completely wiped out.

After escaping Esav’s grasp, however, and settling in Shechem, Yaakov faced yet another threat: V’Hischatnu Osanu B’nosechem. Chamor and Shechem presented a relatively reasonable solution: let us all live together in harmony, merging our two people in the bonds of marriage. Yaakov and his sons, however, recognized that this was the most serious threat of them all. As dangerous as a physical threat may be, a spiritual one is ever graver—a reality that Yaakov and his sons readily recognized.

If we lead lives of Yaakov, connecting to Hashem only during times of Avodas Hashem, we are not well equipped to live among those who seek to incorporate us into their culture. If we do not maintain our connection when we venture into the mundane world, we are easily drawn away from all that is holy.

The Malach told Yaakov that he had shown that he was capable of a life of Yisroel, “Ki Sarisa Im Elokim VAnashim VaTuchal”, but it was only after he had proven his mettle in Shechem that he was given this name for good, as he showed that the name Yisroel was truly befitting for him and his children. It was only after Yaakov survived this threat, and emerged from Shechem, that he was given the name Yisroel because this is the way to avoid the tantalizing lure of assimilation.

It seems then that the name Yisroel, and all that it represents, is especially vital in times of Galus. When we live among the Umos Haolam, we cannot let our guard down for even a second, and must endeavor to maintain a connection to Hashem at all times, lest we fall prey to allure of the outside world. Menashe and Ephraim, who were born in Mitzrayim far from the Bais Yaakov, yet rose to the Madreiga of Shivtei Kah, are prime examples of the power of Yisroel. Only by staying studiously connected to Hakadosh Baruch Hu despite their surroundings could Yaakov’s grandsons reach the level that they did—they were in fact prime examples of Yisroel and their mention is indeed appropriate at this point.

We live in Galus, surrounded by most threats to our Ruchnias, and each day presents a battle of epic proportion. We too can take the message of Yisroel, and find ways to incorporate Hashem into every aspect of our lives, thus living up the example set by our Avos HaKedoshim.w