Vayishlach - A Shechem State of Mind

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November 21 2018
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A Shechem State of Mind


The Torah portion of Vayishlach begins with Yaakov preparing for his encounter with Esav. The reunion is quite anticlimactic, concluding with each going his own way. When looking at the story in the Torah, one would see a break, evidenced by what is known as a setuma, or paragraph divide. As is the case, we now see a new episode (Bereishit 33:18-20):


And Jacob came safely (shalem) [to] the city of Shechem, which is in the land of Canaan, when he came from Padan aram, and he encamped before the city. And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas. There he erected an altar, and he named it "God is the God of Israel."”


The final verse leads to another setuma. The Torah then continues with the tragic story of Dinah. Having a setuma before and after this story would indicate a separate incident, a break in the prior theme and distinct from the upcoming incident.


Why is it necessary to let us know about Yaakov’s arrival to Shechem? What does it mean that he was “shalem”?


Rashi offers the following:


Shalem: whole, unimpaired in his body, for he was cured of his limp and whole with his money. He did not lose anything because of that entire gift that he had given Esau. [He was also] whole with his Torah, for he had not forgotten [any of] his studies in Laban’s house.”


Ibn Ezra argues with Rashi (as cited by Ramban):


Yaakov [arrived in] peace and no event happened to him. For now the Torah is recounting the event of Dinah


In these first two explanations, the common theme is that Yaakov was in a “whole” state upon his arrival to Shechem. Why is it important for us to know this? Rashi and Ibn Ezra have different understandings of what it means to be shalem. What idea does each explanation convey?


Ramban cites the above two explanations and then offers his own:


In my opinion the Torah says this because in Succot [Yaakov] was afraid of Esav, since Sukkot was on the east side of the Jordan, in the kingdom of Sichon….and until he was in the Land of Canaan his heart was not at rest, for then he knew Esav would not harm him, because his father was near there, or because the people of the land would come to his aid for his father was a prince of God within their midst, or because the merit of the Land would protect him. Therefore [the Torah] says now that came to the land of his father’s sojourning in peace for God had protected him from the hand of all his enemies on his journey.”


One significant difference between Ramban and the other two opinions concerns whether Yaakov was in the frame of mind of shalem when he arrived at Shechem. In a very subtle way, Ramban is pointing to Yaakov not being quite at the same point as described by Rashi and Ibn Ezra. What issue is Ramban disagreeing with? What idea can we glean from his interpretation?


Why is it important to know this about Yaakov right now?


Rashi emphasizes how Yaakov came away from the battles with Lavan and Esav complete, without any harm done to him. It would appear Rashi sees Yaakov in a moment of transition. Prior to the story of Dinah, Yaakov was facing constant external threats. He ran from Esav, fleeing for his life. He lived with the archnemesis Lavan for years, the master of manipulation who attempted to murder him. He survived his showdown with Esav, all along being extremely concerned as to his demise. Yaakov struggled during these years with the real potential for his destruction, both physical and ideological, always on the horizon. The idea of building a nation was an impossibility; rather, he just needed to ensure he and his family survived. Once the threat from Esav and Lavan had been neutralized, Yaakov was now positioned to transform his role. His focus turns to his family, and as we see throughout the remainder of the book of Bereishit, the myriad challenges within. The Jewish nation was waiting to be built, and Yaakov was now prepared. Thus, at this very moment, we must understand Yaakov was in the proper state of mind.


Ibn Ezra focuses on Yaakov arriving in Shechem without any event having occurred to him. What is the difference between Rashi and Ibn Ezra? Rashi sees Yaakov financially secure and ideologically sound. Ibn Ezra might be looking at Yaakov’s psychological state. Yaakov’s life to this point seemed chaotic, without a respite from the constant extreme threats and the like. It would be normal to assume there was a high degree of insecurity as a result, where he was consistently looking over his shoulder. Yaakov needed a period of time where no obvious threats existed. He had to recover, refocus his mind, engage in introspection, and focus his attention on the upcoming mission. As evidenced by his building of the altar, Yaakov was now in a state of contentment.


Ramban, as noted above, sees Yaakov as not quite as “strong” as presented by Rashi and Ibn Ezra. It is interesting to note that Ramban does not settle on one specific rationale for why Yaakov’s situation would be better in Israel. Offering numerous possibilities might indicate an insight not only into Yaakov’s mind, but an important insight into the Jewish nation. Yaakov cognized completely his vital role in forging the new Jewish nation. He also understood the unique ideology of Judaism, with its natural effect in creating animosity. The battles with Esav and Lavan were never completely over, as is the constant anti-Semitism of our enemies. Yaakov, due to his belief in God and commitment to Judaism, would always face threats. Shifting to the Land of Israel would be an improvement to his situation. Sadly, it would not definitively resolve the hatred others would have towards Yaakov and the future Jewish people. Yaakov was aware of the new reality the building of the nation would produce. He was in the best possible state to move forward, but in no way did it mean there would be a cessation of hostilities. Rather, the threats had subsided to the point where he was no longer hampered by them. This is a different idea of being shalem.


The brief interlude between the reunion with Esav and the story of Dinah offers a glimpse into the mind of Yaakov during an important period of transition. Rashi sees the transformation from patriarch to nation-builder, a new focus on managing the family. Ibn Ezra has Yaakov finally in a period of psychological calmness, his emotional energies rested and focused towards God. Ramban, though, understands how Yaakov will be strong and resolute, but will always be aware of the threats that must exist due to the ideological exclusivities. The message Ramban sends is one we are sadly all to aware of today, as our enemies are emboldened and the fears are being ratcheted up. We must turn to God and pray for the coming of the Mashiach and the acceptance of God’s Kingship by the world.  


 


 


 


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