Vayishlach — Genesis 32:4–36:43

In our ongoing quest for wholeness in life, sometimes we feel instead as though we've become more broken than we were at the outset.

Laban sees this in his analysis of Jacob when he suggests, in last week's parsha, "you were longing for your father’s house." (Genesis 31:30). If Jacob was indeed that ambiguous about his fourteen years with Laban, was it due to his heart being back in his home?

The ambiguity reaches new heights this week, when in hope of a reconciliation with his brother, Esau, Jacob returns to the Holy Land after his twenty year extended stay in Haran. While gifts and prayers are offered to appease his estranged brother, Jacob remains restless.

As he ferries his family and possessions across the Jabbok River, Jacob tarries behind and encounters the figure with whom he wrestles till daybreak. Jacob suffers a dislocated hip, but vanquishes this supernal creature who renames him as Israel, meaning "the one who struggles with the divine and prevails." (Genesis 32:29)

Sometimes a newfound wholeness can emerge amidst our very brokenness, which is alluded to in this new name, Israel.

- Rabbi Aubrey Glazer

Artwork note: This week's illustration includes a crude rendering of the human form etched into a glass panel that stands isolated in a barren environment. Melancholy and severe, this image of vulnerable anonymity is inspired by the story of Dinah. Most rabbinic commentaries focus on the aftermath of Dinah’s rape – her marriage to her attacker, Shechem, and the bloody revenge taken by her brothers, Simeon and Levi. Rabbi Laura Geller (Temple Emanuel, Beverly Hills, CA) points out that when rabbis of yesteryear did mull over Dinah’s experience, they often "suggested she was looking for nothing good – an experience of idolatry, or even for sexual trouble, dressed, as they suppose, in revealing clothes and gaudy jewellery. [They] imply she got what she deserved." In light of the many headline revelations of sexual assault and/or harassment today, Dinah’s story and its treatment by the rabbis seems more urgent (and sad) than ever. Illustration by Christopher Orev Reiger.

Vayishlach — Genesis 32:4–36:43

facebook_coverdesign_vayishlachI recently had the pleasure of sitting with a Bay Area Jungian analyst who also happens to be Jewish. In a trialogue with a colleague of mine who also teaches Zohar through Lehrhaus Judaica, we together sought another way into our respective readings of scripture as a journey of the psyche, of the soul.

I've always been suspicious of how a Jew could reconcile his or her study of Carl Jung with the analyst’s apparent anti-Semitism – yet I continue to be surprised. This verse jumped out for us: "The voice is Jacob’s voice, but the hands are the hands of Esau." (Genesis 27:22) Israelis today are only beginning to appreciate the influence of the remarkable psychologist Eric Neumann, who devoted much of his early thinking in Eretz Yisrael about the Jacob and Esau story in Parashat Toldot, as a pair of opposites that reflect the division between the inner voice of the spirit and the outer hands of action. For Neumann, this story of sibling rivalry is archetypal insofar as it also reflects the sense of inferiority, fear, and threat that invisible interiority experiences in relation to the hands of action symbolized by Jacob, and the skills of the extraverted symbolized by Esau. Having learned much from Jung, Neumann challenged his teacher’s understanding of the archetype that is the innate tendency, which molds and transform the individual consciousness.

This matrix influences the human behavior as well as ideas and concepts on the ethical, moral, religious, and cultural levels – Jung often referred to the archetype as a "primordial image." If such archetypes are inborn tendencies which shape human behavior, then how might this archetypal story in scripture explain the nature of human consciousness?

Neumann’s Zionism caused him to take leave of his teacher and return to the Holy Land. In so doing, Neumann experienced his own inner conflict that was captured most poignantly in this story of Jacob and Esau, leading him to conclude (but never publish) his feeling that what Jungian analysis misses is imbedded in this very story. Namely, that the one who wrestles with their conscience, like Jacob wrestling with the angel, is attempting to come to terms with what it means to be an "intuitive introvert." Neumann’s upbringing in the particular narrative of Zionism instilled a deep loyalty and passion for Israel, culminating in his aliyah. But while in Israel, Neumann struggled with his conscience, in attempting to formulate a way of balancing the particular pull of Zionism with the universal calling of the collective unconscious now living the dream in the Holy Land. Now that he and this early wave of pioneers were in the Holy Land, how were they going to tap into the richness of the collective unconscious that is liberated once the particularity of one’s identity is fulfilled?

Hopelessly hopeful for a reconciliation with his brother, Jacob returns to the Holy Land after his twenty year extended stay in Haran. While gifts and prayers are offered to appease his estranged brother, Jacob remains restless.

As he ferries his family and possessions across the Jabbok River, Jacob tarries behind and encounters the figure with whom he wrestles till daybreak. Jacob suffers a dislocated hip, but vanquishes this supernal creature who renames him as Israel, meaning "the one who struggles with the divine and prevails." (Genesis 32:29) This new name, Israel, suggests Jacob was struggling with no ordinary being, not merely with his conscience or the archangel of Esau, but with the divine itself.

To really be present to the community of Israel, henceforth, is for every one of us to dare to be engaged in our relationship with the divine as a holy "god-wrestler" like Jacob and to acknowledge that longing itself can be redemptive.

- Rabbi Aubrey Glazer

Artwork note: This week's artwork is inspired by Jacob's mysterious nighttime encounter. I understand the story to be a metaphor for the clash between humanity's aspirational, metaphysical identity and our brutish, animal core – the vital and intimate relationship between the yetzer tov and the yetzer hara. The dynamic tension between the yetzer tov and hara drives all life, and, in this illustration, the abstracted faces of the interlocked combatants form an atomic nucleus. Illustration by Christopher Orev Reiger.

Vayishlakh -- Genesis 32:4-36:43

jacobwrestling2nd-2American comedian Steven Wright is on to something when he asks:

Don’t you hate when your hand falls asleep and you know it will be up all night?

Jacob’s all-night struggle in Parsha Vayishlakh is something altogether other and remains an abiding inspiration.

In hope of a reconciliation with his brother, Esau, Jacob returns to the Holy Land after his twenty-year extended stay in Haran. While gifts and prayers are offered to appease his estranged brother, Jacob remains restless.

As he ferries his family and possessions across the Jabbok River, Jacob tarries behind and encounters the figure with whom he wrestles till daybreak. Jacob suffers a dislocated hip, but vanquishes this supernal creature who renames him as Israel, meaning “the one who struggles with the divine and prevails.” (32:29)

This new name, Israel, suggests Jacob was struggling with no ordinary being, not merely with his conscience or the archangel of Esau, but with the Divine itself. To really be present to the community of Israel, henceforth, is for every one of us to dare to be engaged in our relationship with the Divine as a holy “god-wrestler” like Jacob.

- Rabbi Glazer

Image credit: “Jacob Wrestling the Angel of God," 2009, by Jack Baumgartner, 1638