EE & R, 2_11: Knowing Hashem: The Development of Yaakov’s Character

(For the previous installment of "Exodus, Exile and Redemption," click here. For ToC, click here.)

To understand Yaakov’s character, we might focus on the description of it provided explicitly in the verse:

Yaakov was an innocent man.¹ (Genesis 25:27)

However, our attention is drawn not to the quality of innocence asserted of Yaakov in this verse, but rather to something that was omitted from the character description. The Hebrew adjective tam, meaning innocent, is often paired in Tanach with another laudatory adjective – yashar, which means, literally, straight, i.e., honest. For example, the righteous Job is described as a man who was “innocent and straight” (Job 1:1).² The elision of this adjective in the description of Yaakov‘s youthful character suggests that although he was tam, he was not yet yashar – his honesty wasn’t developed.

This impression gains further confirmation from the tsaddik’s name change: from Yaakov to Yisrael and Yeshurun.³ Yaakov earned his birth name due to the fact that he was born clutching his twin brother Esau’s heel – his ‘akev, a symbol hinting at Yaakov’s desire to surpass Esau. This desire became evident when Yaakov persuaded Esau to sell him his birthright and then deceived their father, Yitzchak, into giving him the blessing intended for Esau. Upon learning of this deception, Esau cried out:

Was his name called Yaakov that he should trick me (va’ya’akveni) now twice? He took away my birthright, and now he has taken away my blessing! (Genesis 27:36)

Esau imbued his brother’s name with deeper etymological significance. He transformed “Yaakov” into a verb derived from ‘akov, meaning “crooked.” In Esau’s view, Yaakov was a trickster, embodying the crookedness symbolized by the heel he clutched at birth.

The change of Yaakov’s name to Yisrael and Yeshurun responds to this derogatory connotation. Yisrael and Yeshurun both contain the letters of the word yashar, straight, which is the opposite of ‘akov, crooked. His name change indicates a positive development in his character, in line with the promise of the prophecy: “The crooked shall be made straight” (Isaiah 40:4).⁴ Innocent in his youth, Yaakov eventually became straight as well, following the trajectory described in this verse: “The righteousness of the innocent will make their path straight” (Proverbs 11:5); innocence leads to straight ways.

Eventually, Yaakov developed into a straight character, but until then, he acted with some deceit – first in his dealings with Esau, and then in his dealings with Laban. Yaakov, using a clever and guileful stratagem, enriched himself at Laban’s expense (see Genesis 30:28-43). The prophets criticized Yaakov for this character flaw. In fact, they utilize his persona as an archetypical cheat in their admonitions to his descendants, the people of Israel.

Hosea said:

Ephraim has surrounded me with lies, the house of Israel, with deceit… Hashem has a dispute with Yehudah and will punish Yaakov according to his ways, by his deeds… In the womb he cheated (‘akav) his brother… But you must return to your God. Keep lovingkindness and justice… A merchant, in whose hand are cheating scales; he loves to exploit… And Yaakov fled to the field of Aram… Ephraim has provoked bitter anger… and his Master shall pay him back for his contempt. (Hosea 12)

Michah, too, utilizes the figure of Yaakov and the message alluded to by his changing names:

Should it be said, O House of Yaakov, “Is Hashem’s patience short? Are these His acts?” Do not My words do good to him who walks straight (yashar)? (Michah 2:7)

Hear this, please, leaders of the house of Yaakov and captains of the house of Israel, who despise justice and everything straight (ha’yesharah) they twist; who build Zion with bloodshed and Jerusalem with iniquity. (ibid, 3:9-10)

Jeremiah, as well, faults Yaakov and his descendants for their dishonesty and calls upon Yaakov’s actions toward his brother at birth as a symbol of treachery. The passage also hints that it was this deficiency that withheld Yaakov from reaching true knowledge of Hashem:

And they bend their tongues like their bow for lies, and they are not valiant for the truth upon the earth… and Me they have not known, said Hashem… Each man, beware of his fellow, and do not trust in any brother; for every brother deals crookedly (‘akov ya’akov), and every fellow man spreads slander. Each man tricks his fellow, and truth they do not speak. They have taught their tongue to speak lies… Your dwelling is in the midst of deceit. In deceit they refused to know Me, said Hashem… they speak deceit; With his mouth, man speaks peace to his fellow, and inwardly lays an ambush for him… The wise person should not boast in his wisdom… The one who boasts should boast in this: that he understands and knows Me – for I am Hashem, who acts with kindness, justice, and righteousness in the land. (Jeremiah 9:2-23)

The knowledge proffered to mankind with the divine offer of “I am Hashem” is withheld from the brother who deals crookedly – as Yaakov dealt with his own brother, Esau.

Lastly, Isaiah also references Yaakov’s dishonesty and its recurrence in the nation he fathered, highlighting how this trait obstructs the path to knowing Hashem:

Hear this, house of Yaakov, who are called by the name of Yisrael… who swear by the name of Hashem and make mention of the God of Yisrael, but not in truth nor in righteousness… and they lean on the God of Yisrael – Hashem of Armies is His name… You have not heard; you have not known; even from long ago your ear has not been open. For I knew you would surely betray, and you were called a rebel from the womb. For the sake of My Name, I will hold back my wrath… (Isaiah 48:1-9)

Those who act in untruth and corruption can’t attain the knowledge of the Name. The nation descended from Yaakov, who cheated his brother in the womb, doesn’t hear Hashem’s introduction by name and doesn’t learn to know Him.

This underscores the notion explored in an earlier chapter (here): Good character precedes faith on the Path to Knowledge, as only individuals with inherent goodness can genuinely cultivate faith in the absolute goodness of Hashem.

(For the next installment of "Exodus, Exile and Redemption," click here.)

1. The Hebrew adjective tam, as used in “ויעקב איש תם” (“Yaakov was an innocent man”), can also be translated as ”simple,” ”sincere” or ”wholehearted.” The precise meaning in this context isn’t relevant for our purposes, as shall become evident.

2. For other instances of this pairing, see 1 Kings 9:4; Psalms 25:21; ibid, 37:37; Proverbs 2:7; ibid, 11:3; ibid, 5; Job 1:8; ibid, 2:3. The two terms combined might be a hendiadys.

3. Yisrael – Genesis 32:29; Yeshurun – Isaiah 44:2.

4. והיה העקוב למישור. See Nachmanides’ Commentary on the Torah, Deuteronomy 2:10: “They alter the name Yaakov, which has a connotation of trickery or crookedness, and call it ‘Yeshurun,’ as in ‘innocent and straight’”; ibid, 7:12: “Thus they call Yaakov ‘Yeshurun,’ changing the crooked to straight… the back of the foot is called ‘akev… since it is rounded.” See further Avodas HaKodesh, 3:27: “For the Torah scroll was given without vowel pointing, and it can be read ‘Yishrael,’ with a shin… for he is completely innocent and straight, not crooked.”