This study of the weekly parsha is dedicated in the loving memory of Ms. Fredriqua Ann Brown, may she rest in peace.

Two weeks past we studied Parsha Toldos {Genesis 25:19 - 28:10}. There we established that Eisov and Yaakov were 63 when Eisov married the daughter of Yismael and Yaakov fled from his brother Eisov. Then one week past in Parshas Vayeitzei {Genesis 28:10 - 32:3}, in our parsha study entitled "A Place And A Time," we learned that Yaakov was 77 years old when he arrived at his Uncle Lavan's home after studying fourteen years at the Yeshiva of Shem and Evier. Now we jump forward twenty years. Yaakov finished his labor of seven years for Lavan's oldest daughter Leah, his labor of seven years for Lavan's youngest daughter Rochel and his labor of six years for Lavan's cattle.

It was immediately after this that Hashem instructed Yaakov, "Return to the land of your fathers and to your birthplace. I will be with you." {Genesis 31:3} Yaakov called his wives and said, "An angel of G-d said to me in a dream,

'Yaakov'

and I said 'Here I am.'"

He said, {The angel gave to Yaakov a message from Hashem word for word.} 'Lift up your eyes and see, all the rams going up on the sheep are ringed, speckled and striped; for I have seen all that Lavan is doing to you. I am the Alm-ghty of Beis-Eil, where you anointed a monument, where you made a vow to Me. Now arise and leave this land. Return to the land of your birthplace.'" {Genesis 31:11 - 31:13}

Only Yaakov knew of his experience twenty years earlier. Yaakov at some point shared this message with his wives. As a result the three of them understood this message was from Hashem. They immediately forsook Lavan and began their journey towards Yitzchok. Yaakov was ninety-seven years old.

We move a little further ahead in Yaakov's Torah history. Lavan has overtaken Yaakov, his wives, servants and cattle as they were fleeing Lavan and returning to Yitzchok. During their discussion, Yaakov clearly states he was with Lavan twenty years. {Genesis 31.38} Yoseif was six at the time. Yoseif stood before Pharaoh when he was thirty years old. {Genesis 41:46} Then nine years passed. There were seven years of good {Genesis 41:53} and two years of famine {Genesis 45:6}. Yoseif was now thirty-nine years old when his father Yisroel {Yaakov} and he were united. It was at this time that Yaakov visited Pharaoh at the age of 130. Now deduct 39 years - Yoseif's age - and 14 years of service {labor} for Leah and Rochel, and you have Yaakov's age when he arrived at Lavan's home. He was 77. He served Lavan 20 years. Therefore Yaakov was 97 when he began his return to Yitzchok.

For over three thousand five hundred years the Jewish interpretation of this passage has been the same.

From night until daybreak Yaakov, a ninety-seven year old man, wrestled with "the man." However this struggle was not just a few hours long as one might think. It was actually a ninety-seven year struggle that began in the womb of Rivkah, the mother of Eisov and Yaakov. The Torah says, "The children clashed inside her." {Genesis 25:22}.

Now as Yaakov and "the man" wrestled there was no hitting or punching until daybreak when "the man" concludes he cannot defeat Yaakov. Then in desperation "the man" strikes the socket of Yaakov's hip permanently crippling him for the remainder of his life. Yet "the man" could not break away from Yaakov's grip. Who was it that could not break away from Yaakov's grip? Isn't this Interesting that ever since birth Eisov was the one trying to escape from Yaakov's grip? {Genesis 25:26}.

Now after wrestling an entire night and after a crippling blow to Yaakov, "the man" pleads, "Let me go, for the dawn is breaking." "The man" was powerless. He could not escape Yaakov's grasp. He realized Yaakov's determination.

"He {Yaakov} said, 'I will not let you go unless you bless me {PAST TENSE IN HEBREW}." In other words Yaakov was saying to Eisov's guardian angel {the man}, I will not let you go until you concede the blessings {for which Eisov contended, Genesis 27:36} with which my father has already blessed me. THE BLESSING HAD ALREADY HAPPENED! The Zohar explains that had Yaakov been requesting a blessing {present tense} he would have used the wording "Ti Vay Ra Chay Nee" " meaning "bless me {now}". However Yaakov used the word Bay Rahch Taw Nee" which is past tense meaning the blessing had already happened.

What was the concession that Eisov's guardian angel made? Originally Eisov said, "Is he not rightly called Yaakov? He has deceived me twice; he took my birthright, and now he has taken my blessing." In other words Yaakov's name, meaning he deceived me or outwitted me, is correct.

As a result, Eisov's guardian angel {the man} conceded, "no longer will your name be spoken of as Yaakov {referring to the deception his brother accused him of}, but {now your name will be spoken of} as Yisroel {the one who obtained the blessings of our father through nobility...} for you have contended with G-dly beings {Eisov's guardian angel} and with men {Eisov and Lavan}, and you have won."

Yaakov named the place Peniel {G-d's Face}, "For I have seen G-d{ly beings} face to face.

After Yaakov and Eisov meet, Yaakov says, "Because I have seen your face {Eisov's face} [and it was] like seeing the face of a G-d[ly] being; and you have received me favorably." {Genesis 33:10} From this comment in the Torah we make the connection that Yaakov defined Eisov's guardian angel as a G-dly being. Because he clearly says, ..."Seeing your face is like seeing the face of a G-dly being" In other words, 'I have seen your guardian angel, the one whom I stated "for I have seen G-d[ly] beings face to face and my soul has survived".' {Genesis 32:31}

Now in addition to this G-d {Elokim, the G-d of judgment...used here in the sense of establishing divine courtroom justice between Eisov and Yaakov} confirms the concession of Eisov's guardian angel by stating, 'Your name is Yaakov. No longer will your name be Yaakov, but Yisroel will be your name;' and He named his Yisroel. Elokim said to him, 'I am Alm-ghty Shaddai. Be fruitful and increase, a nation and a community of nations will come from you, and kings will come out of your loins. The land that I gave to Avraham and Yitzchok, I will give to you; and to your offspring after you I will give the land.'" {Genesis 35:10 - 35:12}

From this we see several very important decrees: One is Yaakov's name is changed to Yisroel, the confirmation of Eisov's guardian angel. The second is the inheritance of the land possessed by Eisov would be forfeited by Eisov and his descendants. This being confirmed by Hashem. We see this transpiring when the Torah states, "And he {Eisov} went to a land away from his brother Yaakov."

Now for a few facts:
First, the struggle was from conception between Eisov and Yaakov.
Second, Yaakov's grasp on his brother Eisov began before birth and concluded after Eisov's guardian angel conceded the blessing.
Third, the concession by Eisov's guardian angel was the essence by which Yaakov would be spoken of in the future. This was the admission that Yitzchok's blessing to Yaakov was not by deception but was by divine order. At first it may have appeared deceptive but the conclusion proves that it was by divine order.
Fourth, G-d's confirmation of Eisov's guardian angel's concession, 'Your name is changed from one meaning deceitful, i.e., Yaakov, to one meaning nobility, royalty and honor, i.e., Yisroel.'
Fifth, Hashem gives the land to the descendants of Yisroel. Shortly thereafter, for whatever reason, Eisov relinquishes the land as recorded in the Torah.
Sixth, for Christians / Messianics the word angel is never used in this passage.
Seventh, for Christians / Messianics the words "Angel of the L-rd" are never used in this passage.

The concept that Yaakov wrestled with the angel of Hashem and that this angel was a manifestation of Jesus in the Old Testament is an incredible stretch because it has ZERO BASIS.

Finally, it should be noted that even though the Torah makes it very clear that Yaakov wrestled only with Eisov's guardian angel, Yaakov is reported to have used the words "Eem Elokim" {G-dly beings}. Does this mean that there were more than one G-dly being present or that Yaakov exaggerated or that in fact the Torah does use plural words occasionally in a singular sense? Just as Yaakov wrestled with only one being it is also clear that there is only One G-d even though plural words are used at times.

Wishing you the best,

Dr. Akiva G. Belk

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