Musar su Genesi 25:26

This does not preclude a change in the future. Jacob was אוחז בעקב "holding on to the "heel" (Genesis 25,26) i.e. to humility already from the moment he was born. This is also the mystical dimension of ויבא יעקב שלם, that "Jacob attained perfection" (Genesis 33,18). When Jacob was called ישראל because he prevailed in a struggle with the Divine, this is an allusion to the World to Come, a domain even closer to G–d than the domain of the angels. This is alluded to in Numbers 23,23 by Bileam who said: כעת יאמר ליעקב ולישראל מה פעל א-ל. "Jacob is told at once, Yea, Israel, what G–d has planned." [The author tries to demonstrate that when manipulating the spelling of the name יעקב the name ישרון which is the name used to describe the Jewish people on their highest spiritual level, can be obtained. When one omits the first letter of a "word" representing the "full" spelling of a letter such as the letter י being spelled יוד, this is called a concealed way of spelling the word, נעלם. In our example, if you spell the word יעקב "full" i.e י"וד-ע"ין-ק"וף ב"ית, and you then omit the letters I have highlighted i.e. י-ע-ק-ב, you will be left with ו"ד-י"ן-ו",-י"ת. The numerical value of the last 8 letters is 566, the same as the numerical value of ישרון. Ed.]. This is the mystical aspect of Isaiah 40,4: והיה העקוב למישור, "and the crooked will become straight," an allusion to the perception of Jacob as devious and engaging in deception as claimed by Esau. The "concealed" spelling of these names is a hint of the great good in store for the Jewish people. The three names יעקב-ישראל-ישרון correspond to the שלמות of Jacob in three areas: his body, גוף, his relationship with the material goods of this world, ממון, and his spiritual life, נפש (cf. Rashi on Genesis 33,18). These three areas are the subject of the manner in which we are to relate to G–d with love, i.e. "בכל לבבך, ובכל נפשך, ובכל מאדך. The body will be as much part of an everlasting life in the future we speak of as is the soul in our times. All the Kabbalists are agreed that this is so because the body has been created בצלם אלוקים, in the image of G–d. The names ישראל and ישרון allude to this dual "perfection" of body and soul, i.e. that both will gain everlasting life. The name ישרון symbolizes ישר, that G–d has created man ישר, upright, honest. He could not have done otherwise for ישרים דרכי ה', "the ways of the Lord are upright" (Hosea 14,10). It is relatively easy for a soul, רוח, to return to the Celestial Regions it has come from. When we speak about שלימות ממונו, the Torah means אלוהי כסף ואלוהי זהב לא תעשו (Exodus 20,23), that one must not elevate the value one places on silver and gold as something akin to a deity.

The verse (26,5) we have just quoted contains ten words corresponding to the Ten Commandments. When you examine the wording of the Ten Commandments you will find that it contains 172 words, the same as the numerical value of the word עקב, as pointed out by Baal HaTurim. You may ask: If this is so why was יעקב not called עקב? The answer is already alluded to when we read about Jacob's birth, when he is described as holding on to עקב עשו, the heel of Esau (25,26). The last three letters in Jacob's name are an indication that the sanctity, holiness expressed by the letter י in his name will prevail in the world only at the end of history, at the עקב, or סוף. The heel of Esau, however, the one that Jacob held on to, is symbolic of the serpent which hisses: it is the end of life, signifies darkness and death, as we have explained earlier. When the enmity that exists between the serpent and man is described in the Torah in Genesis 3,15: הוא ישופך ראש ואתה תשופנו עקב, "He (man) will strike at your head, and you (the snake) will strike at his heel," the Zohar writes on this verse that the word ראש refers to the first letter in the name יעקב, an allusion to the Ten Commandments. If Jacob observes the Ten Commandments, then he can successfully strike at the ראש, the head of the serpent and all that the serpent represents; but והיה כאשר תריד (Genesis 27,40) "when you will backslide in your service of G–d," then you (the snake) will strike at עקב, the part of the name יעקב when detached from the י and all that this letter stands for." If Jacob had not had the letter י in his name his name would have been associated only with elements derived from the סטרא אחרא, the negative side of the diagram of the emanations. When the Torah reports that וידו אוחזת, that "his hand was holding on to," the letters in the word for "his hand,” i.e. ידו, are the same as the letter יוד. The potential contained in the name יעקב, enabled Jacob to become ישראל, a name that was accorded to Jacob only after his successful refinement through harassment at the hands of Esau. The name ישראל is the pinnacle that the spiritually most refined people can achieve. It indicates that he had been able to contend with Heavenly forces and to prevail (Genesis 32,29). Onkelos translates this verse: "You have fought before G–d with man and have succeeded."

We have been handed over to the dominion of a force which after all originated in the regions of sanctity and purity, i.e. we have been subjected to their ראש, which is metaphor for their origin in Holy Spheres. These pagans are not allowed, however, to have sin-offerings presented on their behalf on the altar of the Holy Temple because their sin-offerings are impurity personified. All of this is the mystical dimension of the 70 bulls the Jewish people offered on behalf of the Gentile nations during the course of the holiday of Tabernacles as described in Numbers 29,14-34. It will be explained there in greater detail. While we have said that Esau was first-born from the physical aspect, i.e. that he was born first, we nonetheless look forward to the time of the redemption when it is he who will become the עקב, heel, not Jacob. When the Torah describes Jacob as holding on to the heel of Esau in Genesis 25,27, this is an allusion to Esau being the last of the שרים to have dominion over Israel at any time.

Moses said afterwards: -"Not a hoof will remain;" this was an allusion to the other "temporary" first-born, the spiritual representative of Esau, otherwise known as Edom. There is a special sign which proves that this שר has a hold on a holy domain. It is known that Esau is also called חזיר, the pig. The source for this is Psalms 80,14: יכרסמנה חזיר מיער וזיז שדי ירענה, "Wild boars gnaw at it and creatures of the field feed on it." The pig is known to stretch out its hooves as if to demonstrate that it possesses the marks of purity [Leviticus 11,7, although it does not chew the cud, the other mark of purity required. Ed.]. When the Torah describes Jacob as holding on to the heel of Esau at the time he was born, this is allegorical. It means that Esau does possess one mark of purity, and it is this mark of purity, his heel, read: its hoof, to which Jacob cleaves. Moses alluded to this mark of purity of Esau when he said that he would not leave a hoof in Egypt, "for from it we shall take to sacrifice to the Lord our G–d." This verse is parallel to the earlier verse in which Moses described how Israel would offer sacrifices on behalf of Pharaoh, or the שר של מצרים. The words "from it," indicate that something of Esau's is fit to be rendered as an offering to G–d. Israel would benefit from this, but Moses was not yet sure how and when that benefit would accrue to Israel, i.e. "we do not know what we shall serve the Lord until the time comes to prepare the offering." The basic benefit we derive from our own sacrifices cannot be assessed until the Hereafter, since no human eye has beheld the glory in store for us there. The true dimension of spiritual benefit reserved for us is known only to G–d Himself.

This is the key to the meaning of 32, 29: "Your name will not be said to be Jacob any longer but Israel." We must remember that at birth Jacob was named Jacob because his hand gripped the heel of Esau. Esau interpreted this as referring to עקבה, deception. He exclaimed in Genesis 27, 36: "Is he not rightly called Jacob since he has deceived me already twice?" There is a conceptual relation between what happened at the birth of these twins, what happened when Jacob bought the birthright, and again at the time he secured the blessing. At birth, Jacob did not want Esau to leave the womb first, for he, Jacob, considered himself the בכור, the firstborn. He claimed that distinction because Isaac's first drop of semen resulted in fertilization of the ovum that would produce him (cf. Rashi on 25, 26). Jacob was thus within his rights then when he tried to retrieve what he had been deprived of by resorting to עקבה וערמה, devious ways and trickery. It was Esau who used deviousness already at birth, by forcing his way out of his mother's womb first. What he experienced later at the hands of Jacob was no more than מדה כנגד מדה, tit for tat. Jacob took a leaf out of Esau's book and "donned" Esau's kind of garments. After Jacob died and was resurrected his name "Jacob" assumed a different meaning. Jacob, i.e. "heel," or result, consequence, is an allusion to the eventual permanent world which follows on the heels of the transient world in which the Esaus and their kind feel at home.

This is hinted at by Rashi in his comment on "He called his name Jacob," in Genesis 25,26. Rashi states there that the subject in the verse: "He called his name," is G–d Himself. At that point (33,20), G–d's own name applied to Jacob, seeing that after Jacob's "resurrection," what remained of him would be permanent, enduring.