"לָכֵן כֹּה אָמַר אֲדֹנָי ה' יַעַן הֲמָנְכֶם מִן הַגּוֹיִם אֲשֶׁר סְבִיבוֹתֵיכֶם בְּחֻקּוֹתַי לֹא הֲלַכְתֶּם וְאֶת מִשְׁפָּטַי לֹא עֲשִׂיתֶם וּכְמִשְׁפְּטֵי הַגּוֹיִם אֲשֶׁר סְבִיבוֹתֵיכֶם לֹא עֲשִׂיתֶם" (יחזקאל ה', ז)
תלמוד בבלי מסכת סנהדרין דף לט עמוד ב
רבי יהושע בן לוי רמי [=הקשה]:
כתיב "וכמשפטי הגוים אשר סביבותיכם לא עשיתם" (יחזקאל ה', ז)
וכתיב "וכמשפטי הגוים אשר סביבותיכם עשיתם" (שם י"א, יב) -
כמתוקנין שבהם לא עשיתם, כמקולקלין שבהם עשיתם.
ספר אורחות צדיקים שער העזות
העזות היא מידה גרועה ברוב פעולותיה, והיא היפוך ממידת הבושה, כי הביישן מעביר על מידותיו וחומל וסולח ומוחל - אבל מי שהוא עז פנים לא יתבייש מפני איש, אך עומד בעזות עם כל אדם, ועושה כל מעשה רע ולא יתבייש, אך מחזיק ברעתו ומתקשה בעבירה, ועל זה נאמר (ירמיה ה', ג): "חזקו פניהם מסלע מאנו לשוב", ונאמר (יחזקאל ב', ד): "והבנים קשי פנים וחזקי לב". וכל המעלות הטובות הנאמרות של הבושה הן היפוך בעזות. כאשר מתגבר האדם במידה הזאת, הוא מאד נבזה בעיני בני אדם, ואפילו הוא חכם. והרבה רעות נגררות אחר העזות: המעיז פנים עם בני אדם, לא יימלט מן המחלוקת ושנאה וקנאה. ומי שהוא מעזי פנים הוא מכחיש ייחודו, והוא לא ישא פני גדול ופני זקן לא יחון, וכל עבירות שבתורה הן קלות בעיניו לעבור עליהן - הכל מפני רוב העזות שבו. ועליו נאמר (אבות פרק ה משנה כ): "עז פנים לגיהנם".
אורחות צדיקים - ספר מוסר המלקט ומעבד דברי מוסר ותוכחה של חז"ל וראשונים עם הוספות רבות של המחבר. נתחבר כנראה במחצית השניה של המאה ה-15. מחברו לא ידוע.
המלחמה כנגד עבודת הבמות עוברת כחוט השני למין התוכחה בספר ויקרא ועד לדברי הנביאים. התורה מתארת את מה שיקרה לבמות ולעובדי הבמות: "והשמדתי את במתיכם, והכרתי את חמניכם, ונתתי את פגריכם על פגרי גלוליכם, וגעלה נפשי אתכם" (ויקרא כ"ו, ל)
"ונתתי את פגריכם על פגרי גלוליכם" - מיהם פגריכם, ומיהם פגרי גילוליכם? פגריכם - מובנו ידוע. דרך לזלזל במת היא לכנותו "פגר". ומיהם פגרי גילוליכם? כאן יש משחק מילים: גילוליכם - הם כמובן פולחנות העבודה הזרה. אלילים אלה אינם חיים. ולכן גם הם "פגרים". והתורה מחברת את שני הפגרים גם יחד: פגריכם אתם ופגרי גילוליכם יתמזגו לאחד, למין הילולת מוות בה העובד והנעבד נכרתים גם יחד.
יחזקאל לוקח פסוק קשה זה מפרשת בחוקתי, והוא מרחיב אותו ומתאר אותו תיאור פלסטי. אבל הוא עושה זאת על בסיס מאורעות היסטוריים, המוכרים לו, ומוכרים גם לשומעיו.
ירבעם בנה מזבח בבית אל, כדי להרחיק את העם מעבודת האלוקים בירושלים. ואיש אלהים בא מיהודה לבית אל, וקורא באזני ירבעם העסוק בפולחן הקרבה על המזבח שבנה:
"מזבח מזבח, כה אמר ה', הנה בן נולד לבית דוד, יאשיהו שמו, וזבח עליך את כהני הבמות המקטירים עליך, ועצמות אדם ישרפו עליך" (מלכים א י"ג, ב).
ועוברות שנים, ויאשיהו מקבל את השלטון, והוא פונה לטהר את הארץ מפולחנות עבודה זרה:
"ושבר את המצבות, ויכרות את האשרים, וימלא את מקומם עצמות אדם... ויפן יאשיהו וירא את הקברים אשר שם בהר, וישלח ויקח את העצמות מן הקברים, וישרוף על המזבח, ויטמאהו, כדבר ה' אשר קרא איש האלהים אשר קרא את הדברים האלה... ויזבח את כל כהני הבמות אשר שם על המזבחות וישרף את עצמות אדם עליהם וישב ירושלם" (מלכים ב כ"ג, יד-כ).
האם הקברים שהיו ליד המצבות היו שם במקרה, או שהם חלק מן הפולחן? איני יודע. אבל רבי יוסף אלבו, בספר העיקרים (ג ח), משער השערה מעניינת. הוא שואל מה הקשר שבין הפולחן הנוצרי לבין הקברים? מדוע הכנסיות משמשות גם מקום קבורה? מדוע חצר הכנסייה הוא גם בית קברות מטופח? והוא משיב כי דבר זה מקורו בהשפעות אליליות על הנצרות. עבודת האלילים כללה בחובה פולחני מוות: סגידה למתים, לינה בבית הקברות, דרישה את המתים והעלאה באוב.
על רקע כל זה מדבר יחזקאל. כשהוא מזכיר את המשוואה "פגריכם" = "פגרי גילוליכם" - הכול יודעים למה הוא מתכוון. ואכן, יחזקאל מזכיר את התוכחה, וכשהיא משתלבת בתיאורי ספר מלכים על חורבן מזבחו של ירבעם בן נבט - הכל מבינים מה עתיד לקרות.
פולחן עבודה זרה הופך מדרישה אל המתים, לפולחן בו העובדים הם הם המתים. יחזקאל מתאר התפוררות כללית, אפוקליפסה בלתי ניתנת להבנה - וכל זאת כדי להרתיע את העם מפני הצפוי לו.
נערך ע"י צוות אתר התנ"ך
לקריאת המאמר המלא באדיבות אתר דעת
Why didn't God reveal to Avraham the identity of the mountain upon which he was instructed to bind his son? How did Avraham know the location?
God commands Avraham to travel to the land of Moriah, and to bring his beloved son Yitzchak as a burnt-offering "on one of the mountains, of which I will tell you." However, the explicit identity of the mountain is not even mentioned once in the entire episode!
Avraham gets up early in the morning, and departs with his son Yitzchak and his servants "and went to the place of which God had told him" – to the land of Moriah. On the third day, Avraham lifted up his eyes "and saw the place from afar." How did Avraham know that this was the place, if God hadn't told him specifically which mountain He meant? Where in the text did God tell Avraham what his destination will be? And why did God hide the information as to the location of the mountain from Avraham in the first place?
A possible explanation is that, as far as God is concerned, the very fact that Avraham was prepared to go to the land of Moriah, was in itself a test. God deliberately did not name a specific mountain, so that Avraham would not take any action prior to a second revelation in which God would tell Avraham that he had successfully withstood the trial. This revelation would have been the end of the trial and then it would not have been necessary to bind Yitzchak to the altar.
However, love distorts the natural order, and Avraham hastened to fulfill God's command as soon as reached the land of Moriah. He was of the opinion that God's initial command included offering his son as a burnt offering. He was afraid that a delay in this act because he did not know the exact location would then be considered running away from his obligation. Therefore Avraham bound Yitzchak to the altar on one of the mountains, thus proving, above and beyond what was expected of him, his absolute faith in God.
We can now understand the deeper significance of the name given at the end of the story to this mountain – "God will see" (Gen. 22:14)
Our Sages and commentators noted the parallels that exist between the states of purity and impurity and the cycle of sin, punishment and repentance. This can already be seen in the words of the Prophets who use terms of impurity to express sin, and terms of purity to express repentance and correction. The Sages went further and made the connection between the physical and material impurities mentioned in the laws of purity in Lev. 14-15 to specific sins and transgressions.
There is sometimes a direct connection between physical impurity and the actual sin; for example, leprosy (tzara'at) - which is a punishment for the sin of talking badly of others (lashon hara). The rehabilitation process for the sinner also includes social ostracization, and his purification is dependent upon his learning his lesson and repenting.
In other cases, the connection is not obvious; for example, impurity of childbirth or the menses. This kind of impurity does not come as a punishment for any specific sin committed by any woman; rather, it is connected to the sin of Adam and Eve: "I shall surely increase your sorrow and your pregnancy." (Gen. 3:16). This is part of the corruption caused by Hava's sin which necessitates a “tikkun” (repair) by way of purification processes for all future generations.
Then there are other areas in which it is difficult to pinpoint any sin; but even if the ensuing impurity is not the result of any particular sin, it nevertheless hints at overall failings of the soul. Even though details of the various ways to become pure again depend on the type of impurity involved, there is one principle action that must always be carried out :immersion in water. The more serious instances of impurity also necessitate bringing a sacrifice.Immersion in water lies at the very foundation of the concept of purity, and the sacrifice effects atonement: "and the Kohen shall effect atonement for him from his discharge" (15:15)
In his book "On Repentance" Rav J.B. Soloveitchik considers the difference between these two stages – purity and atonement – to be characterized as two different types of repentance. His words can be briefly explained as follows: Atonement involves correcting the sin and evil that has already been done. What you have broken – you must repair or pay for. Purity, however, involves banishing the root of what causes the sin from a person's soul. His soul becomes cleansed from the root of the sin, and there is good reason to believe that he will not sin again.
The children of Israel committed two serious sins in the wilderness – the Sin of the Golden Calf and the Sin of the Spies. In both cases, God was about to wipe them all out and, in the merit of Moshe's prayers and entreaties, He decided to forgive them. God would send a plague to wipe out just part of them but not destroy the entire nation completely.
In Tractate Rosh Hashana 17b, our Sages explain that it was God Himself who taught Moshe exactly what to pray when He is angry with Israel. He gave Moshe the 13 Divine Attributes of Mercy and told him that when they are recited, they bring mercy, grace and forgiveness into the world, including to sinners.
In Numbers 14, Moshe follows God's instructions in order to save the children of Israel after the sin of the Spies, but he doesn't list all the 13 Attributes (verse 18). Why does he choose to omit some of them?
Moshe specifically chooses those Attributes he feels are most relevant, based on the relationship between God and Israel at this particular time.
Moshe omits the first of the two Divine names. Our Sages explain that God's name appears twice to acknowledge the connection between Him and a person both before and after the sin. Since Moshe is now speaking after Israel have already sinned, he cannot mention the first Divine name.
Moshe then omits the next Attributes, "God, Compassionate and Gracious," since they are a request for a gift. He is not asking for a gift, but rather forgiveness for the sin that had already occurred.
He omits the Attribute of "Truth" since this would likely bring Divine judgement upon Israel. Israel had tested God after all the miracles that they had witnessed. "Forgiver of …. Error" is also omitted because they had deliberately sinned against God. It was not accidental or due to lack of knowledge, rather a deliberate provocation against Him.
Moshe is teaching us that whenever we turn to God we must be aware of what we are saying and requesting and not to pray by rote.
Yosef is the eleventh son of Yaakov fand first son of Rachel. Upon his birth, Rachel wishes that God add (“yosef”) yet another son.
Yosef is Yaakov's favorite son, a preference the father demonstrates by giving Yosef a special coat. Yosef further provokes his brothers by reporting their offenses to Yaakov and by relating dreams he has had. In his first dream Yosef is represented by a bale of wheat, and his brothers by other sheaves which are bowing down to him. In his second dream eleven stars and the sun and moon similarly honor him. Later, Yaakov sends Yosef to check on his brothers who are tending sheep away from home. Seeing him from afar, the brothers plot to kill Yosef. Reuven intervenes and persuades the others to throw him into a pit instead (planning to later rescue the lad). In Reuven's absence, Yehuda suggests that they haul Yosef out of the pit and sell him to a band of passing Yishmaelim (Ishmaelites). He is then traded to some Midianim (Midianites) who take him to Egypt. There, Yosef is sold to Potifar, an officer of Pharaoh. With God's assistance, Yosef becomes very successful as Potifar's servant and the master entrusts Yosef with all the responsibilities of his house.
Yosef is good looking and this draws the attention of Potifar's wife - the first recorded case of sexual harassment in the work place. Yosef repeatedly rebuffs her, whereupon she accuses him of trying to sleep with her. Potifar’s has Yosef imprisoned but God makes him shine in the eyes of the warden who allows Yosef the run of the jail. One day Yosef offers to interpret the disturbing dreams of two prisoners, Paroh's wine steward and chief baker. Yosef explains that the dreams portend the butler's reinstatement and the baker's execution. Indeed, the fates of the two play out according to Yosef's predictions. (Parashat Vayeshev)
Two years after that episode, Pharaoh, the king of Egypt, has twin dreams about seven pairs of cows and seven pairs of ears of wheat. Yosef's old acquaintance, the butler (Sar HaMashkim) remembers Yosef's talent and recommends him to Pharaoh. Yosef is summoned from the prison and explains to Pharaoh that God is sending the king a message: seven years of plenty are about to begin but they will be followed by seven years of famine. Pharaoh trusts Yosef's interpretation and appoints Yosef prime minister over Egypt, giving him the task of overseeing the collection and storage of food in preparation for the famine. Pharaoh re-names Yosef “Tzafnat Pa’aneah” (which might mean "He who deciphers the hidden”).
Yosef marries and has two sons: Menashe and Ephraim. When the famine eventually hits, it strikes Canaan too, and Yaakov sends ten of his remaining sons to Egypt to buy food, keeping Binyamin with him. Yosef recognizes his brothers but they do not know him. Yosef accuses the men of being spies and when they argue that they are all brothers and they have another at home, he orders them to return to Canaan to bring back Binyamin. This will prove that their story is true. Yosef imprisons Shimon as collateral for the others' return. Eventually, the brothers do return to Egypt with Binyamin, and Yosef is overwhelmed at the sight of his brother. Yosef lets the company go but plants a silver goblet in Binyamin's pack. After the brothers have left the city, Yosef sends soldiers after them to accuse them of theft. The goblet is found and Yosef declares his intention to keep Binyamin as a slave and to allow the rest to return to Canaan. (Parashat Mikketz)
Yehuda makes an impassioned speech to Yosef describing the predicament he is in and the problem he faces in returning to Yaakov without Binyamin. Yosef cannot keep up the facade any longer and reveals himself to his brothers who are understandably shocked. Yosef directs his brothers to return to Canaan and to bring Yaakov and his family to Egypt. Yaakov and Yosef are reunited and Yosef presents his family to Pharaoh. Yosef settles his family in the Goshen area of Egypt and continues to administer the food distribution of the country. (Parashat Vayigash)
Yosef presents his sons Menashe and Ephraim to his father Yaakov when the latter is on his deathbed. Yaakov insists on putting his right hand on Ephraim's head when he blesses the two, despite the fact that Menashe is the first born. Yosef objects and tries to correct his father, but Yaakov is adamant and says that he knows what he's doing. After Yaakov's death, Yosef has his father embalmed and then seeks Pharaoh's permission to take a leave of absence and travel to Canaan to bury Yaakov there. The request is granted and the entire family participates in the funeral and mourning period in Canaan. Upon the return to Egypt, Yosef's brothers tell him that Yaakov instructed them to tell Yosef to forgive their sale of him nearly 40 years earlier. Yosef assures them that he bears no grudge. Yosef too asks his brothers not to bury him in Egypt when he dies but to eventually take his body with them when God takes the family back to Canaan. Yosef dies at the age of 110 having lived to see his grandchildren. (Parashat Vayehi)
When Bnei Yisrael leave Egypt in Sefer Shemot they take the bones of Yosef with them (Parashat Beshallah). The body is buried after the conquest of the land of Israel (Joshua 24:32).
Adapted from TanakhProfiles.org by HaTanakh.com
"וַיֹּאמֶר אֶל-הָאִישׁ לְבֻשׁ הַבַּדִּים... וּמַלֵּא חָפְנֶיךָ גַחֲלֵי-אֵשׁ מִבֵּינוֹת לַכְּרֻבִים וּזְרֹק עַל-הָעִיר" (ב)
מהי אותה אש שדולקת מבין הכרובים? מדוע היא משמידה את העיר?
באזכורם הראשון בכתוב מופיעים הכרובים כשומרים את דרך עץ החיים שהוא התורה, יחד עם לַהַט הַחֶרֶב הַמִּתְהַפֶּכֶת (בראשית ג', כד) .
גם במשכן ובמקדש משמשים הכרובים כסוככים על הארון בו מונחת העדות. וכפי שנאמר: "וְנוֹעַדְתִּי לְךָ שָׁם וְדִבַּרְתִּי אִתְּךָ מֵעַל הַכַּפֹּרֶת מִבֵּין שְׁנֵי הַכְּרֻבִים אֲשֶׁר עַל-אֲרוֹן הָעֵדֻת אֵת כָּל-אֲשֶׁר אֲצַוֶּה אוֹתְךָ אֶל-בְּנֵי יִשְׂרָאֵל" (שמות כ"ה, כב).
אחרי שניתנה התורה שבכתב מהר סיני כגוף חתום ואחיד, המשיך הקשר של משה עם ה' על מנת ללמוד את חוקיו גם במציאות המתהווה ומשתנית. דבר ה' נשמע למשה מבין הכרובים ומטרתו לשמור על התורה, זהו דבר ה' המצווה למשה את החוקים המתחדשים - מעין תורה שבעל פה.
אותו דבר ה' הוא גם להט החרב המתהפכת - מתהפכת בין רחמים לדין: "זכה נעשית לו (התורה) סם חיים, לא זכה נעשית לו סם המוות" - אם ישראל לא שומרים את התורה, התורה עצמה נהפכת להם לסם המוות. זה מה שקרה בזמנו של יחזקאל.
התורה שבעל פה מתווה את הדרך הנכונה ליישם את מצוות התורה בארץ. כאשר העם שומר את התורה בדרך זו, ולומד את הדקויות שבקיום האידיאלים שבתורה באופן הנכון ובהתאם למציאות המשתנה - הוא זוכה להגיע לעץ החיים: "וָחַי בָּהֶם" (ויקרא י"ח, ה). אך כאשר אנו מתעלמים מהצורך במינונים ובהכוונות שמלמדים נושאי דבר ה', ומקיימים בעולם הזה את מצוות התורה כפי שהן, ללא התחשבות בהווה, אותה תורה עצמה הופכת לאש המחריבה את הכל, כפי שאומר יחזקאל במקום אחר: "וְגַם-אֲנִי נָתַתִּי לָהֶם חֻקִּים לֹא טוֹבִים וּמִשְׁפָּטִים לֹא יִחְיוּ בָּהֶם" (כ', כה)
ה' מצווה את יחזקאל להכין לאכילתו לחם העשוי משישה סוגי דגנים שלא כדרך אכילתם, ולערבב את העיסה בתוך גללי אדם, כסמל לצורה בה יאכלו הגולים מירושלים את שאריות המזון שימצאו בצואת אנשים.
מעניין היחס של יחזקאל ושל ה׳ לאותו הלחם.
ה׳ מכנה את הלחם ״טמא״, מושג רוחני שאינו בא לידי ביטוי בכשרות או מלמד על בעיה פיזית באכילתו, אלא מראה על היותו מאכל מאוס, ואולי אף מתייחס להיותו מלוכלך ומזוהם.
אך יחזקאל משווה לאכילת הלחם בעיה ברמה אחרת לגמרי - הוא משווה אותו ל״נבלה״, ״טרפה״ ו״בשר פגול״- כולם אסורים באיסורי אכילה מפורשים בתורה.
אמנם אין איסור ברור על אכילת גללי אדם, כך שיש להבין את הסתייגותו של יחזקאל בעיקר סביב ה'טומאה' - המיאוס והזוהמה שבאכילה כזו. ואם כן ניתן ללמוד מכך דבר ראוי: בעיני יחזקאל אוכל מאוס הריהו בדיוק כאוכל שאינו כשר לאכילתו, על אף שאולי ברמת הכשרות לכתחילה אין שום בעיה.
בספרא מובאת אימרה מעניינת לגבי אכילת מאכלות אסורים: "רבי אלעזר בן עזריה אומר לא יאמר אדם נפשי קצה בבשר חזיר, אי אפשי ללבוש כלאים. אבל יאמר אפשי, ומה אעשה ואבי שבשמים גזר עלי". לפי תפיסה זו, יש מאכלים האסורים עלינו למרות שהיינו מסוגלים לאכול אותם, ואף לאהוב אותם.
יחזקאל חי את ההלכה דווקא הפוך מתפיסה זו. אצלו כשרות ואיסורי התורה אינם רק איסור אלוקי, אלא הרחקה נפשית מדברי איסור המזיקים ומטמאים את האדם. נפשו קצה בנבלה וטרפה ובבשר פיגול, ועל כן בשבילו ההשוואה היא פשוטה - כשם שאיני אוכל איסורי תורה השנואים עלי, כך איני מעוניין לאכול מגללי האדם המסואבים.
וניתן אולי לראות פה צעד מרחיק אף יותר, בו יחזקאל מרחיב את דיני הכשרות גם למאכלים מסואבים שהאדם סולד מהם. אם האכילה מטמאת את האדם ומזיקה לו - הרי שזה כאיסור הלכתי של ממש לאכול מהם. ממש כנבלה וטריפה.
נערך ע"י צוות אתר התנ"ך
הכותבים במדור זה הינם חברי ארגון נח"ת - נוער חובב תנ"ך המהווה בית ללימוד התנ"ך בידי הנוער
Yaakov, also called Yisrael, is the second-born son of Yitzhak and Rivka, the third of Israel's patriarchs: Avraham, Yitzhak and Yaakov. When Esav is born, Yaakov, still in the womb, holds fast to Esav's heel (akev) which is the source of Yaakov's name. Unlike his active brother, Yaakov is a homebody preferring "dwelling in tents" to running in the fields. One day, Yaakov is in the process of cooking a stew when Esav returns from the hunt. Yaakov agrees to feed his brother in return for the rights that Esav holds as oldest son. Later, Yaakov is persuaded by his mother Rivka to impersonate his brother Esav and thus receive Esav's blessing from Yitzhak. Yaakov covers his arms in goat skins to mimic the hairiness of his brother and dresses in Esav's hunting clothes which bear a distinctive smell. Yaakov presents Yitzhak with a meal prepared by Rivka and pretends he's Esav. Yitzhak is fooled and gives Yaakov the blessing intended for Esav. Yaakov is then forced to flee Canaan in anticipation of his brother's rage and makes his way north to the household of his uncle Lavan (Parashat Toldot).
On his way from Be’er Sheva to Haran, Yaakov stops in Beit El where God appears to him in a dream featuring a ladder with ascending and descending angels. Yaakov meets his cousins Rachel and Leah and works for seven years in order to marry Rachel.
Besides being her son, Yaakov is also his mother Rivka's second-cousin: Nahor and Avraham are brothers; Nahor's son Betuel and Avraham's son Yitzhak are first-cousins; Betuel's daughter Rivka and Yitzhak's son Yaakov are second- cousins. Yaakov is also the nephew and second-cousin of his father-in-law Lavan who is his mother's brother. Yaakov marries sisters - Rachel and Leah who are daughters of his uncle Lavan. This means that Yaakov marries two women who are both his first-cousins (daughters of his mother's brother) and his second-cousins once- removed (daughters of his second-cousin Lavan). Of course when Yaakov marries Rachel, he marries his sister-in-law, having married Leah first. Yaakov is therefore related to Rachel in four different ways: he is her husband, brother-in-law, first-cousin, and second-cousin once-removed. Continuing this analysis we find that Yaakov's sons have multiple connections to their relatives as well. Reuven for example is Leah's son but also her third-cousin: Reuven is a second-cousin once-removed to his grandfather Lavan and Leah is once-removed from him. Reuven is a grandson of Rivka (Yaakov's mother) and her second-cousin once-removed. He is also his father's third-cousin: Yaakov and Rivka are second-cousins, so Yaakov's son (Reuven) and Rivka's son (Yaakov) are third-cousins.
On the wedding night, his father-in-law, Lavan switches women and Yaakov unwittingly marries Leah. Although furious at the deception, Yaakov agrees to work for another seven years to earn the hand of Rachel. Rachel is given to him after a week, whereupon he begins to pay his debt to Lavan. During Yaakov's stay in Lavan's house (which eventually totals 20 years) eleven sons and a daughter are born to him and his four wives (Yaakov also marries Rachel's maid Bilha and Leah's maid Zilpa). The children in order of birth are: Reuven, Shimon, Levi, Yehuda (born to Leah); Dan and Naftali (born to Bilha); Gad and Asher (born to Zilpa); Yissachar, Zevulun and Dina (born to Leah); Yosef (born to Rachel). Yaakov becomes wealthy in Lavan's employ and this incurs Lavan's jealousy. When Yaakov decides to head back to Canaan he sneaks away without telling Lavan. Lavan pursues Yaakov and his family but is warned by God not to harm Yaakov. The two strike a covenant at Mount Gilead.
Ahead of his arrival in Canaan Yaakov sends messengers to his brother Esav. The messengers report back that Esav is advancing with 400 men and Yaakov is afraid that his brother will seek revenge and slaughter Yaakov and his family. In an attempt to temper Esav's ill feelings, Yaakov sends gifts to him. The night before their meeting Yaakov has a strange encounter with a man who wrestles with him and then changes his name to Yisrael meaning "one who has struggled with God and man and prevailed." Yaakov's meeting with Esav is cordial and the two part on good terms. Yaakov buys land at Shechem from the ruler of the place, Hamor. Yaakov's daughter Dina is later raped by Hamor's son Shechem. Yaakov does not respond to this outrage but waits for his sons to return from the fields. When Shimon and Levi take justice into their own hands and slaughter all of Shechem's compatriots, Yaakov is afraid that this action will spur neighbouring peoples to attack Yaakov and his family. Yaakov joins his brother Esav in burying Yitzhak when the father dies at age 180. (Parashat Vayishlach)
Yaakov favours Rachel's first-born son Yosef and gives him a special coat. When Yosef begins to have dreams of his family bowing down to him, Yaakov rebukes the lad, but senses that there's something to these visions. Later, Yaakov sends Yosef to check on his other sons who are tending sheep away from home. Yosef's brothers sell him to some passing Yishmaelim (Ishmaelites) and then try to cover up their deed by dipping Yosef's coat in the blood of a goat and allowing Yaakov to believe that Yosef has been killed by an animal. Yaakov is inconsolable at the loss of his son whom he will not see again for 22 years. (Parashat Vayeshev)
The years pass and the famine predicted by Yosef hits Canaan too. Yaakov sends his sons to Egypt to buy food for the clan. The patriarch, however, is reluctant to send his youngest son Binyamin along, lest a catastrophe befall this remaining son of Rachel. Yaakov's sons return without Shimon and when the family eventually runs out of food, Yehuda convinces his father to let them return to Egypt with Binyamin to satisfy the condition set by the ruler they met there. (Parashat Mikketz)
Yosef finally reveals himself to his brothers and sends them, bearing gifts, back to Canaan to fetch their father and return with him to Egypt. Father and son meet and embrace; Yaakov is presented to Pharaoh. Yaakov and his sons and grandsons settle in the land of Goshen. (Parashat Vayigash).
On his deathbed, Yaakov tells Yosef that Yosef's two sons, Ephraim and Menashe, will henceforward be counted among Yaakov's own sons. (When the nation is eventually organized by tribes- each of Yaakov's sons founding a clan in the nation of Israel, Ephraim and Menashe lead their own tribes.) Against Yosef's wishes, Yaakov blesses his two grandsons with his right hand on the younger- Ephraim, and his left hand on the older- Menashe (the right hand was considered more important). Yaakov claims that Ephraim’s descendants are going to be greater than those of Menashe, a statement which some suggest refers to the leadership of Yehoshua who is from the tribe of Ephraim.
Yaakov then blesses his other sons and repeats his request that they not bury him in Egypt but return his body to Canaan and bury it in the Makhpela Cave with his wife Leah and his parents and grandparents. Yaakov dies at the age of 147 and his final request is fulfilled by his sons. (Parashat Vayechi)
Adapted by HaTanakh.com Staff fromTanakhProfiles.org.
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