It’s a feeling as old as...well, as old as Jacob, actually. to a fascinating little corner of Bereshit Rabbah, a treasure trove of rabbinic commentary on the Book of Genesis, and see what the sages have to say about Jacob's self-perception.
The verse in question is Genesis 33:20: "He established there an altar, and called it El, God of Israel." Seems straightforward. But the rabbis, never content with the surface level, dig a little deeper.
The phrase "vayikra lo El," which means "and called it El," becomes the focus. Reish Lakish, a prominent rabbi of the 3rd century, offers a striking interpretation. He suggests that Jacob wasn't just naming the altar, but declaring something profound about his own relationship with the Divine. According to Reish Lakish, Jacob was essentially saying: "You are God of the heavenly, and I am the ruler of the earthly." Whoa. Jacob, fresh from his wrestling match with an angel, imbued with a new name – Israel – is asserting a kind of parity. He's acknowledging God's dominion over the heavens, but also claiming his own authority here on Earth. It’s as if he’s saying, "We each have our domain." He called himself "Israel," by the name El.
Now, this is where it gets even more interesting. Rav Huna, quoting Reish Lakish, takes this idea a step further, and not necessarily in a positive direction. He essentially rebukes Jacob, saying, "Even the beadle, the shamash, in a synagogue doesn't assume authority on his own, but you, Jacob, assume authority on your own?" It's a sharp critique, accusing Jacob of a certain hubris.
But why the harshness? Rav Huna connects Jacob's perceived arrogance to the subsequent story of Dina, Jacob's daughter, and the tragic events that unfold in Shechem. He implies that Jacob’s overconfidence, his presumption of earthly authority, somehow paved the way for the violation of Dina. "Tomorrow," Rav Huna warns, "your daughter will go out and be violated. That is what is written: 'Dina, daughter of Leah…went out' (Genesis 34:1)."
Ouch. It's a powerful connection, suggesting that unchecked ambition or a sense of self-importance can have devastating consequences. The rabbis are subtly reminding us that even the most righteous figures in the Bible are flawed, and that their actions have ripple effects.
So, what are we to make of all this? On one hand, we have Jacob, renamed Israel, seemingly asserting his own power and importance. On the other hand, we have Rav Huna, cautioning against the dangers of unchecked ego and linking it to the tragedy of Dina. Perhaps, it's a reminder that true leadership, true authority, comes with humility and a deep awareness of our own limitations. It's a constant balancing act, acknowledging our role in the world while remaining mindful of the Divine presence above us. It is a delicate dance between heaven and earth. And maybe, just maybe, that's a dance we're all still learning.