RABBI DAVID ETENGOFF: PARASHAT HASHAVUAH
  • Blog: Rabbi David Etengoff: Parashat HaShavuah
  • Sefer Bereishit 5784&5785
  • Sefer Shemot 5784&5785
  • Sefer Vayikra 5784&5785
  • Sefer Bamidbar 5784 &5785
  • Sefer Devarim 5784&5785
  • Sefer Bereishit 5782&5783
  • Sefer Shemot 5782&5783
  • Sefer Vayikra 5782&5783
  • Sefer Bamidbar 5782&5783
  • Sefer Devarim 5782&5783
  • Sefer Bereishit 5780& 5781
  • Sefer Shemot 5780&5781
  • Sefer Vayikra 5780&5781
  • Sefer Bamidbar 578&5781
  • Sefer Devarim 578&5781
  • Sefer Bereishit 5778&5779
  • Sefer Shemot 5778&5779
  • Sefer Vayikra 5778&5779
  • Sefer Bamidbar 5778&5779
  • Sefer Devarim 5778&5779
  • Sefer Bereishit 5776&5777
  • Sefer Bereishit 5774&5775
  • Sefer Bereishit 5772&5773
  • Sefer Bereishit 5771&5770
  • Sefer Shemot 5776&5777
  • Sefer Shemot 5774&5775
  • Sefer Shemot 5772&5773
  • Sefer Shemot 5771&5770
  • Sefer Vayikra 5776&5777
  • Sefer Vayikra 5774&5775
  • Sefer Vayikra 5772&5773
  • Sefer Vayikra 5771&5770
  • Sefer Bamidbar 5776&5777
  • Sefer Bamidbar 5774&5775
  • Sefer Bamidbar 5772&5773
  • Sefer Bamidbar 5771&5770
  • Sefer Devarim 5776&5777
  • Sefer Devarim 5774&5775
  • Sefer Devarim 5772&5773
  • Sefer Devarim 5771&5770

10/28/2013

Parashat Toldot: "The Greatness of Yaakov Avinu"

0 Comments

Read Now
 
Parashat Toldot 5774, 2013:

The Greatness of Yaakov Avinu

Rabbi David Etengoff

Dedicated to the sacred memories of my mother, Miriam Tovah bat Aharon Hakohen, father-in-law, Levi ben Yitzhak, sister-in-law, Ruchama Rivka Sondra bat Yechiel, sister, Shulamit bat Menachem, Chaim Mordechai Hakohen ben Natan Yitzchak, and Yehonatan Binyamin ben Mordechai Meir Halevi, and the refuah shlaimah of Yosef Shmuel ben Miriam.

Yaakov Avinu (our patriarch Jacob) is described in this week’s parasha (25:27) as “ish tam yosheiv ohelim” (“a complete individual who dwelt in tents”). I have translated the first two words of this phrase according to the Targum Onkelos (approximately 110 CE). This, however, is by no means the only way our sages interpreted the expression “ish tam.” Before I present other opinions as to how it may be understood, it is fascinating to note that another individual in Tanach is given this appellation, namely, Iyov (Job). At the very beginning of Sefer Iyov, Iyov is described in the following manner: “Ish hayah b’eretz Utz Iyov shmo, v’hayah haish hahu tam v’yashar vira Elokim v’sar m’ra.” (“There was a man in the land of Utz and Iyov was his name, and that man was complete, honest, held G-d in awe, and removed himself from evil.”) True, Yaakov was one of the greatest spiritual giants of all time and the progenitor of our people. In stark contrast, Iyov failed to live up to his full potential by remaining silent when Pharaoh presented his nefarious plans to try to destroy our nation (Talmud Bavli, Sotah, 11a). Nonetheless, “ish tam” seems to connote the idea of honesty, awe of Hashem, and the desire to flee from evil, since that is the context wherein the term appears in reference to Iyov.

Rashi (1040-1105) explains “ish tam” by contrasting Yaakov to Eisav. In his view, Eisav should be seen as the hunter who “captured wild animals and birds with his bow.” He explains that Eisav did this with people as well, by ensnaring them with his duplicitous and dishonest words. In contrast, Yaakov was inexpert in the art of treachery. Instead, he spoke directly and forthrightly and said what was on his mind. The Abarbanel (1437-1508) explains “ish tam” in a similar vein when he states: “…but Yaakov was an ish tam who was not very sharp in the sense that he was neither a master of treachery nor a man of the field” [analogous to the idea in our own time of being “street smart”].

The Midrash known as Tanna De-Vei Eliyahu (approximately ninth century CE) explains our term based upon a creative analysis of the well-known phrase found in the last paragraph of the Shma: “v’asu l’hem tzitzit al kanfei vigdehihem l’dorotom” (“…and the Jewish people will make fringes for themselves on the corners of their garments throughout their generations,” Bamidbar 15:38) The Midrash explains that the word “l’dorotom” can be read without nekudot (vowels) as “ l’dor tam.” Upon stating this suggestion, it continues and says: “…and there is no other referent for the word tam other than Yaakov since the verse states: ‘…and Yaakov was complete.’ This means he never practiced [literally “he was tam from”] violently stealing, illicit physical relations, and murder.” It is important to note that this, too, is an indirect comparison to Eisav. Talmud Bavli, Baba Batra, 16b in its explanation of Bereishit 25:29, clearly indicates that these are precisely the activities in which Eisav had been engaged when he met Yaakov upon his return from the field.

The portrait of Yaakov that emerges from this Midrash, and the views of the above-cited commentators, is that of a near-perfect individual who personified honesty, spoke with heartfelt and total integrity, and abhorred the heinous behaviors of his brother. This image is underscored when we examine the final two words of our phrase, “yosheiv ohelim.” What exactly were these tents? What was Hashem communicating to us by adding this to Yaakov’s description? The answers to these questions are both diverse and fascinating, and reveal as much about the commentator as they do about Yaakov’s persona.

The Netziv (Rabbi Naftali Tzvi Yehuda Berlin, 1817-1893) in his Haamek Davar, opines that these were the “tents” of Torah and Tefilah (prayer). In a word, Yaakov was a budding talmid chacham (Torah scholar) who was steeped in Torah study and the art of prayer. As such, he was surely fitting to become Avinu and the founder of the Jewish people. This interpretation reflects the Netziv’s intellectual heritage, namely; the Lithuanian tradition of the Vilna Gaon (Rav Eliyahu ben Shlomo Zalman, 1720-1797).

The Sforno (Rabbi Ovadiah been Yaakov of Bologna, Italy, 1470-1550) was a true Jewish Renaissance man. He was a master of Torah analysis, philosophy, mathematics, and philology, and a respected physician. Little wonder then, that he interprets “yosheiv ohelim” in two very different ways. The first, perhaps representing his grasp of the culture of his time, is that these “ohelim” are to be taken at face value. That is, they were literally tents and the kind of structures that sheepherders of his day used. The Sforno’s second approach reveals his spiritual orientation. In this instance, “ohelim” are to be viewed as places for intellectual and spiritual speculation in order to apprehend Hashem’s glory and to be sanctified thereby.

Rashi’s approach shows his vast knowledge and creative use of Midrashic texts. In his view, these “ohelim” were none other than the study halls of Shem and Aver. It is important to recognize that when Rashi utilizes a Midrash he feels that it represents the peshat i.e., the direct meaning of the verse. According to this perspective, by mastering the unique masorot (traditions) of these two teachers, Yaakov was able to become an authentic Torah scholar. Therefore, for Rashi, Yaakov, as an ish tam, was able to achieve such heights of honest and direct communication precisely because his entire worldview was based upon the principles and axioms of our holy Torah.

Given the above, I would like to suggest that in some ways “ish tam” is actually modified by the expression “yosheiv ohelim,” even though the latter is a noun rather than an adjective. In other words, when taken together, “ish tam yosheiv ohelim” becomes a complete description of the young Yaakov Avinu. Moreover, it gives us a glimpse of understanding as to why and how he was able to maintain his spiritual greatness even in the midst of Lavan’s hostile, fraudulent, and corrupt household. Yaakov was the embodiment of Torah, prayer, honesty, and intellectual integrity. As a result, nothing could dissuade him from the truth of his convictions and the certainty of the moral rectitude of his actions.

May Hashem enable us to emulate Yaakov Avinu as we struggle to know, and do, what is right according to our holy Torah. Moreover, like Yaakov’s son, Yosef, during his greatest test with Potiphar’s wife (Sefer Bereishit 39:7-13), may we ever merit to have Yaakov’s image “appear before us” as we confront the daily challenges of our lives. V’chane yihi ratzon.

Shabbat Shalom

Past drashot may be found at my blog-website: http://reparashathashavuah.org

The email list, b’chasdei Hashem, has expanded to hundreds of people. I am always happy to add more members to the list. If you have family or friends you would like to have added, please do not hesitate to contact me via email [email protected].

*** My audio shiurim for Women on “Tefilah: Haskafah and Analysis,” may be found at: http://tinyurl.com/8hsdpyd

*** I have posted 164 of Rabbi Soloveitchik’s English language audio shiurim (MP3 format) spanning the years 1958-1984. They are available here: http://tinyurl.com/82pgvfn.

** Follow new postings on my Twitter accounts: @theRavZatzal and @Torahtech613.

*** Interested in 21st Century Jewish Education? See my blog: http://21stcenturyjewisheducation.org

Share

0 Comments



Leave a Reply.

Details

    Archives

    May 2025
    April 2025
    March 2025
    February 2025
    January 2025
    December 2024
    November 2024
    October 2024
    September 2024
    August 2024
    July 2024
    June 2024
    May 2024
    April 2024
    March 2024
    February 2024
    January 2024
    December 2023
    November 2023
    October 2023
    September 2023
    August 2023
    July 2023
    June 2023
    May 2023
    April 2023
    March 2023
    February 2023
    January 2023
    December 2022
    November 2022
    October 2022
    September 2022
    August 2022
    July 2022
    June 2022
    May 2022
    April 2022
    March 2022
    February 2022
    January 2022
    December 2021
    November 2021
    October 2021
    September 2021
    August 2021
    July 2021
    June 2021
    May 2021
    April 2021
    March 2021
    February 2021
    January 2021
    December 2020
    November 2020
    October 2020
    September 2020
    August 2020
    July 2020
    June 2020
    May 2020
    April 2020
    March 2020
    February 2020
    January 2020
    December 2019
    November 2019
    October 2019
    September 2019
    August 2019
    July 2019
    June 2019
    May 2019
    April 2019
    March 2019
    February 2019
    January 2019
    December 2018
    November 2018
    October 2018
    September 2018
    August 2018
    July 2018
    June 2018
    May 2018
    April 2018
    March 2018
    February 2018
    January 2018
    December 2017
    November 2017
    October 2017
    September 2017
    August 2017
    July 2017
    June 2017
    May 2017
    April 2017
    March 2017
    February 2017
    January 2017
    December 2016
    November 2016
    October 2016
    September 2016
    August 2016
    July 2016
    June 2016
    May 2016
    April 2016
    March 2016
    February 2016
    January 2016
    December 2015
    November 2015
    October 2015
    September 2015
    August 2015
    July 2015
    June 2015
    May 2015
    April 2015
    March 2015
    February 2015
    January 2015
    December 2014
    November 2014
    October 2014
    September 2014
    August 2014
    July 2014
    June 2014
    May 2014
    April 2014
    March 2014
    February 2014
    January 2014
    December 2013
    November 2013
    October 2013
    September 2013
    August 2013
    July 2013
    June 2013
    May 2013
    April 2013
    March 2013
    February 2013
    January 2013
    December 2012
    November 2012
    October 2012
    September 2012
    August 2012
    July 2012
    June 2012
    May 2012
    April 2012
    March 2012
    February 2012
    January 2012

    Author

    Talmid of Rabbi Soloveitchik zatzal

    Categories

    All
    Parashat Hashavuah

    RSS Feed

Powered by Create your own unique website with customizable templates.
  • Blog: Rabbi David Etengoff: Parashat HaShavuah
  • Sefer Bereishit 5784&5785
  • Sefer Shemot 5784&5785
  • Sefer Vayikra 5784&5785
  • Sefer Bamidbar 5784 &5785
  • Sefer Devarim 5784&5785
  • Sefer Bereishit 5782&5783
  • Sefer Shemot 5782&5783
  • Sefer Vayikra 5782&5783
  • Sefer Bamidbar 5782&5783
  • Sefer Devarim 5782&5783
  • Sefer Bereishit 5780& 5781
  • Sefer Shemot 5780&5781
  • Sefer Vayikra 5780&5781
  • Sefer Bamidbar 578&5781
  • Sefer Devarim 578&5781
  • Sefer Bereishit 5778&5779
  • Sefer Shemot 5778&5779
  • Sefer Vayikra 5778&5779
  • Sefer Bamidbar 5778&5779
  • Sefer Devarim 5778&5779
  • Sefer Bereishit 5776&5777
  • Sefer Bereishit 5774&5775
  • Sefer Bereishit 5772&5773
  • Sefer Bereishit 5771&5770
  • Sefer Shemot 5776&5777
  • Sefer Shemot 5774&5775
  • Sefer Shemot 5772&5773
  • Sefer Shemot 5771&5770
  • Sefer Vayikra 5776&5777
  • Sefer Vayikra 5774&5775
  • Sefer Vayikra 5772&5773
  • Sefer Vayikra 5771&5770
  • Sefer Bamidbar 5776&5777
  • Sefer Bamidbar 5774&5775
  • Sefer Bamidbar 5772&5773
  • Sefer Bamidbar 5771&5770
  • Sefer Devarim 5776&5777
  • Sefer Devarim 5774&5775
  • Sefer Devarim 5772&5773
  • Sefer Devarim 5771&5770