The Sword and the Bow

Parshat Vaychi

by Rabbi Avi Billet

In the last verse in Chapter 48, Yaakov promises Yosef the city of Shechem "which I took from the Emorites with my sword and bow."

Up until now the only thing we know about any "taking of the city of Shechem" is that Shimon and Levi took up arms and massacred the males of the city in retaliation for the treatment accorded to their sister Dinah. Yaakov's reaction to their armed encounter was anything but positive and supportive. Some say this is what Yaakov is referring to. But this seems hardly likely.

What could Yaakov be referring to?

The Yalkut Shimoni (towards the end of 133) quotes "our rabbis" who described a tremendous battle which took place – not in the immediate aftermath of the Shechem massacre, but seven years later when the Emorites all gathered against Yaakov's family to avenge the fall of their brethren in Shechem. The passage is quite long, and the details are fascinating. Targum Yonatan also makes reference to this military encounter, as does Rashi in the first opinion he records.

Whether the events as described took place is surely debatable, but from one perspective, Yaakov could be referring to his conquerings in this war with the Emorites. Ramban, however, looks at a model forged by Elisha in the book of Kings II 13, in which he instructed King Yoash to shoot arrows in the direction of Aram to symbolize the victory that was to come over their land. Ramban suggests that Yaakov similarly asserted his power through the same symbolic action.

Some suggest the "taking" refers to the purchase he made in 33:19 "He bought the piece of open land upon which he set up his tent for 100 kesitahs from the sons of Chamor…" But how do we then explain the "sword and bow?" The Targum Yerushalmi introduces an idea others expand upon – that the "sword and bow" are not meant to be taken literally, but refer instead to merits that allowed Yaakov to "take" the land. Rashi, for example, explains the metaphor as his "wisdom and prayers." Rabbi Chaim Paltiel even backs up this assertion explaining Onkelos' interpretation of the phrase "b'charbi u'vkashti" (with my sword and my bow) as to be read [with a 'heh' in place of the 'chet'] "b'harbi u[b]vakashati" – meaning with my prayers and my requests.

Another similar interpretation is offered by the Seforno who says "my sword and bow" refers to "my knowledge and understanding" which are the weapons of the righteous (based on Tehillim 45:4) (see also Shabbat 63a).

Rashbam and Radak surmise that Yaakov is making reference to a future war that Yehoshua will wage when they conquer the land, a fact Chizkuni claims refers to all the battles that will be waged in the conquering of the land. The Emorites are given the credit of ownership, Ibn Ezra explains, simply because they were considered the strongest of the nations. And Radak clarifies that since Yehoshua 24:12 says "sword and bow" were not yielded in order to win, they refer to "the help of God" which act as a sword and bow.

Even if the "sword and bow" refer to the wars of the future in their totality, this does not explain why Yaakov, who is about to die and will certainly not be present for those future wars, attributes the weapons to himself! Rabbenu Bachaye suggests he does so because it will be his merits which will be leading the battles and bringing about success on the battlefield (see Tehillim 44:4 which alludes to the merits of the fathers which deliver military success).

Rabbi Samson Raphael Hirsch sees this verse as the paradigm of Yaakov's proudest moments which he is bequeathing to his children. "That my children, though they were living among the Emorites, did not become Emorites themselves – such that they gather around me and I call them all 'Israel' – these represent my conquests, my victories, which I wrested from the Emorites."

While I don't think any of these are foolproof interpretations, I do believe that Yaakov's comment contains much depth. Whether referring to actual battles of the past or future, or of the battlefield of the mind or spirit in which Yaakov and his family overcame great odds and obstacles to take a stand for what they believed in and to maintain their identities and their way of life, Yaakov does express pride in the journey he and his family have taken to get to where they are.

We too ought to know what we stand for and make great strides to achieve our goals. It is the truly blessed who can confidently bless one's children at one's death bed saying, "I look back on my life and bequeath to you my greatest successes and proudest moments, which have defined my life, and the lives you continue to live in fulfillment of the legacy I set out to create when I began both my life as an adult and the family that I leave behind."