Jacob (; , Standard , Tiberian ; Septuagint ; ; "heel" or "leg-puller"), also later known as Israel (, Standard , Tiberian ; Septuagint ; ; "persevere with God"), as described in the Hebrew Bible, was the third patriarch of the Jewish people whom God made a covenant with, and ancestor of the tribes of Israel, named after his descendants.
In the Hebrew Bible, he is the son of Isaac and Rebekah, the grandson of Abraham and Sarah and of Bethuel, and the younger brother of Esau. He had twelve sons and several daughters, by his two wives, Leah and Rachel, and their maidservants, Bilhah and Zilpah. The children were Reuben, Simeon, Levi, Judah, Dan, Naphtali, Gad, Asher, Issachar, Zebulun, daughter Dinah, Joseph, and Benjamin.
Before the birth of Benjamin, Jacob is renamed "Israel" by an angel ( and ). The name "Israel" can be translated as "God contended", but other meanings have also been suggested. Some commentators say the name comes from the verb śœarar ("to rule, be strong, have authority over"), thereby making the name mean "God rules" or "God judges". Other possible meanings include "the prince of God" (from the King James Version) or "El fights/struggles".
As a result of a severe drought in Canaan, Jacob moved to Egypt at the time when his son Joseph was viceroy. Jacob died there 17 years later, and Joseph carried Jacob's remains to the land of Canaan, where he gave them stately burial in the same Cave of Machpelah as were buried Abraham, Sarah, Isaac, Rebekah and Jacob's wife Leah ().
When the time came for Rebekah to give birth, the first to come out emerged red and hairy all over, with his heel grasped by the hand of the second to come out. According to the traditional story, onlookers named the first עשו, Esau (`Esav or `Esaw, meaning "hairy" or "rough", from , `asah, "do" or "make"; or "completely developed", from , `assui). The second is named יעקב, Jacob (Ya`aqob or Ya`aqov, meaning "heel-catcher", "supplanter", "leg-puller", "he who follows upon the heels of one", from , `aqab or `aqav, "seize by the heel", "circumvent", "restrain", a wordplay upon , `iqqebah or `iqqbah, "heel").
The boys displayed very different natures as they matured. "Esau became a hunter, a man of the field, but Jacob was a simple man, a dweller in tents" (). Moreover, the attitudes of their parents toward them also differ: "Isaac loved Esau because game was in his mouth, but Rebecca loved Jacob" (ibid., ).
The Hebrew Bible states that Esau, returning famished from the fields, begged Jacob to give him some of the stew. (Esau referred to the dish as, "that red, red stuff", giving rise to his nickname, (`Edom, meaning "Red").) Jacob offered to give Esau a bowl of stew in exchange for his birthright (the right to be recognized as firstborn), and Esau agreed.
Rebekah overheard this conversation and realized prophetically that Isaac's blessings would go to Jacob, since she was told before the twins' birth that the older son would serve the younger. She therefore ordered Jacob to bring her two goats from the flock, which she cooked in the way Isaac loved, and had him bring them to his father in place of Esau.
When Jacob protested that his father would recognize the deception and curse him as soon as he felt him, since Esau was hairy and Jacob smooth-skinned, Rebekah said that the curse would be on her instead. Before she sent Jacob to his father, she dressed him in Esau's garments and laid goatskins on his arms and neck to simulate hairy skin. , 1638 (Rijksmuseum Amsterdam).]] Thus disguised, Jacob entered his father's room. Surprised to perceive that Esau was back so soon, Isaac asked how it could be that the hunt went so quickly. Jacob responded, "Because the Lord your God arranged it for me"; Rashi (on ) says Isaac's suspicions were aroused because Esau never used the personal name of God. Isaac demanded that Jacob come close so he could feel him, but the goatskins felt just like Esau's hairy skin. Confused, Isaac exclaimed, "The voice is the voice of Jacob, but the hands are the hands of Esau!" (27:22). Still trying to get at the truth, Isaac asked him point-blank, "Are you really my son Esau?" and Jacob answered simply, "I am" (which can be taken as "I am me", not "I am Esau"). Isaac proceeded to eat the food and to drink the wine that Jacob gave him, and then he blessed him with the dew of the heavens, the fatness of the earth, and rulership over many nations as well as his own brother.
Jacob had scarcely left the room when Esau returned from the hunt to prepare his game and receive the blessing. The realization that he has been deceived shocked Isaac, yet he acknowledged that Jacob had received the blessings as sworn, by adding, "Indeed, he will be [or remain] blessed!" (27:33).
Esau was heartbroken by the deception, and begged for his own blessing. Having made Jacob a ruler over his brothers, Isaac could only promise, "By your sword you shall live, but your brother you shall serve; yet it shall be that when you are aggrieved, you may cast off his yoke from upon your neck" (27:39-40).
Esau was filled with hatred toward Jacob for taking away both his birthright and his blessing. He vowed to himself to kill Jacob as soon as Isaac died. When Rebekah heard about his murderous intentions, she ordered Jacob to travel to her brother Laban's house in Haran, until Esau's anger subsided. She convinced Isaac to send Jacob away by telling him that she despaired of him marrying a local girl from the idol-worshipping families of Canaan (as Esau had done). After Isaac sent Jacob away to find a wife, Esau realized that his own Canaanite wives were evil in his father's eyes, and he took a daughter of Isaac's half-brother Ishmael as another wife.
Nearby Luz en route to Haran, Jacob experienced a vision of a ladder or staircase reaching into heaven with angels going up and down it, commonly referred to as "Jacob's ladder". From the top of the ladder he heard the voice of God, who repeated many of the blessings upon him.
According to Rashi, this ladder signified the exiles that the Jewish people would suffer before the coming of the Jewish Messiah: the angels that represented the exiles of Babylonia, Persia, and Greece each climbed up a certain number of steps, paralleling the years of the exile, before they "fell down"; but the angel representing the last exile, that of Rome or Edom, kept climbing higher and higher into the clouds. Jacob feared that his children would never be free of Esau's domination, but God assured him that at the End of Days, Edom too would come falling down.
Jacob awakened, and continued on his way to Haran in the morning, naming the place "Bethel", "God's house".
In the morning, when the truth became known, Laban justified himself, saying that in his country it was unheard of to give the younger daughter before the older. However, he agreed to give Rachel in marriage as well if Jacob would work another seven years for her. After the week of wedding celebrations with Leah, Jacob married Rachel, and he continued to work for Laban for another seven years.
Jacob loved Rachel more than Leah, and Leah felt hated. God opened Leah's womb and she gave birth to four sons rapidly: Reuben, Simeon, Levi, and Judah. Rachel, however, remained barren. Following the example of Sarah, who gave her handmaid to Abraham after years of infertility, Rachel gave Jacob her handmaid, Bilhah, in marriage, so that Rachel could raise children through her. Bilhah gave birth to Dan and Naphtali. Seeing that she had left off childbearing temporarily, Leah then gave her handmaid Zilpah to Jacob in marriage so that Leah could raise more children through her. Zilpah gave birth to Gad and Asher. (According to some commentators, Bilhah and Zilpah were younger daughters of Laban.) Afterwards, Leah became fertile again and gave birth to Issachar, Zebulun, and Dinah. God remembered Rachel, who gave birth to Joseph. If pregnancies of different marriages overlapped, the twelve births could have occurred within seven years.
After Joseph was born, Jacob decided to return home to his parents. Laban was reluctant to release him, as God had blessed his flock on account of Jacob. Laban asked what he could pay Jacob, and Jacob proposed that all the spotted, speckled, and brown goats and sheep of Laban's flock, at any given moment, would be his wages. Jacob placed peeled rods of poplar, hazel, and chestnut within the flocks' watering holes or troughs, an action he later attributes to a dream. The text suggests that Jacob performed breeding experiments over the years to make his own flocks both more abundant and stronger than Laban's, that Laban responded by repeatedly reinterpreting the terms of Jacob's wages, and that the breeding favored Jacob regardless of Laban's pronouncements. Thus Jacob's herds increased and he became very wealthy.
As time passed, Laban's sons noticed that Jacob was taking the better part of their flocks, and Laban's friendly attitude towards Jacob began to change. God told Jacob that he should leave, and he and his wives and children did so without informing Laban. Before they left, Rachel stole the teraphim, considered to be household idols, from Laban's house.
In a rage, Laban pursued Jacob for seven days. The night before he caught up to him, God appeared to Laban in a dream and warned him not to say anything good or bad to Jacob. When the two met, Laban played the part of the injured father-in-law and also demanded his teraphim back. Knowing nothing about Rachel's theft, Jacob told Laban that whoever stole them should die, and stood aside to let him search. When Laban reached Rachel's tent, she hid the teraphim by sitting on them and stating she could not get up because she was menstruating; this event was considered by the Biblical audience as conveying significant defilement upon the teraphim. Jacob and Laban then parted from each other with a pact to preserve the peace between them. Laban returned to his home and Jacob continued on his way.
As Jacob neared the land of Canaan, he sent messengers ahead to his brother Esau. They returned with the news that Esau was coming to meet Jacob with an army of 400 men. With great apprehension, Jacob prepared for the worst. He engaged in earnest prayer to God, then sent on before him a tribute of flocks and herds to Esau, "a present to my lord Esau from thy servant Jacob".
Jacob then transported his family and flocks across the ford Jabbok by night, then recrossed back to send over his possessions, being left alone in communion with God. There, a mysterious being appeared ("man", Genesis 32:24, 28; or "God", Genesis 32:28, 30, Hosea 12:3, 5; or "angel", Hosea 12:4), and the two wrestled until daybreak. When the being saw that he did not overpower Jacob, he touched Jacob on the sinew of his thigh (the gid hanasheh, גיד הנשה), and as a result, Jacob developed a limp (Genesis 32:31). Because of this, "to this day the people of Israel do not eat the sinew of the thigh that is on the hip socket" (). This incident is the source of the mitzvah of porging.
Jacob then demanded a blessing, and the being declared that from then on, Jacob would be called יִשְׂרָאֵל, Israel (Yisra`el, meaning "one that struggled with the divine angel" (Josephus), "one who has prevailed with God" (Rashi), "a man seeing God" (Whiston), "he will rule as God" (Strong), or "a prince with God" (Morris), from , "prevail", "have power as a prince"). Jacob asked the being's name, but he refused to answer. Afterwards Jacob named the place Penuel (Penuw`el, Peniy`el, meaning "face of God"), saying "I have seen God face to face and lived."
Because the terminology is ambiguous ("el" in Yisra`el) and inconsistent, and because this being refused to reveal his name, there are varying views as to whether he was a man, an angel, or God. Josephus uses only the terms "angel", "divine angel", and "angel of God", describing the struggle as no small victory. According to Rashi, the being was the guardian angel of Esau himself, sent to destroy Jacob before he could return to the land of Canaan. Trachtenberg theorized that the being refused to identify itself for fear that, if its secret name was known, it would be conjurable by incantations. Literal Christian interpreters like Henry M. Morris say that the stranger was "God Himself and, therefore, Christ in His preincarnate state", citing Jacob's own evaluation and the name he assumed thereafter, "one who fights victoriously with God", and adding that God had appeared in the human form of the Angel of the LORD to eat a meal with Abraham in Genesis 18.
In the morning, Jacob assembled his 4 wives and 11 sons, placing the maidservants and their children in front, Leah and her children next, and Rachel and Joseph in the rear. Some commentators cite this placement as proof that Jacob continued to favor Joseph over Leah's children, as presumably the rear position would have been safer from a frontal assault by Esau, which Jacob feared. Jacob himself took the foremost position. Esau's spirit of revenge, however, was apparently appeased by Jacob's bounteous gifts of camels, goats and flocks. Their reunion was an emotional one. , The Reconciliation of Jacob and Esau, 1624.]]
Esau offered to accompany them on their way back to Israel, but Jacob protested that his children were still young and tender (born 6 to 13 years prior in the narrative); Jacob suggested eventually catching up with Esau at Mount Seir. According to the Sages, this was a prophetic reference to the End of Days, when Jacob's descendants will come to Mount Seir, the home of Edom, to deliver judgment against Esau's descendants for persecuting them throughout the millennia (see Obadiah 1:21). Jacob actually diverted himself to Succoth and was not recorded as rejoining Esau until, at Machpelah, the two bury their father Isaac, who lived to 180 and was 60 years older than them.
Jacob then arrived in Shechem, where he bought a parcel of land, now identified as Joseph's Tomb. In Shechem, Jacob's daughter Dinah was kidnapped and raped by the ruler's son, who desired to marry the girl. Dinah's brothers, Simeon and Levi, agreed in Jacob's name to permit the marriage as long as all the men of Shechem first circumcised themselves, ostensibly to unite the children of Jacob in Abraham's covenant of familial harmony. On the third day after the circumcisions, when all the men of Shechem were still in pain, Simeon and Levi put them all to death by the sword and rescued their sister Dinah, and their brothers plundered the property, women, and children. Jacob condemned this act, saying "You have brought trouble on me by making me a stench to the Canaanites and Perizzites, the people living in this land." He later rebuked his two sons for their anger in his deathbed blessing (Genesis 49:5-7).
Jacob returned to Bethel, where he had another vision of blessing. Although the death of Rebecca, Jacob's mother, is not explicitly recorded in the Bible, Deborah, Rebecca's nurse, died and was buried at Bethel, at a place that Jacob calls Allon Bachuth (אלון בכות), "Oak of Weepings" (Genesis 35:8). According to the Midrash, the plural form of the word "weeping" indicates the double sorrow that Rebecca also died at this time.
Jacob then made a further move while Rachel was pregnant; near Bethlehem, Rachel went into labor and died as she gave birth to her second son, Benjamin (Jacob's twelfth son). Jacob buried her and erected a monument over her grave. Rachel's Tomb, just outside Bethlehem, remains a popular site for pilgrimages and prayers to this day. Jacob then settled in Migdal Eder, where his firstborn, Reuben, slept with Rachel's servant Bilhah; Jacob's response was not given at the time, but he did condemn Reuben for it later, in his deathbed blessing. Jacob was finally reunited with his father Isaac in Mamre (outside Hebron).
When Isaac died at the age of 180, Jacob and Esau buried him in the Cave of the Patriarchs, which Abraham had purchased as a family burial plot. At this point in the Biblical narrative, two genealogies of Esau's family appear under the headings "the generations of Esau". A conservative interpretation is that, at Isaac's burial, Jacob obtained the records of Esau, who had been married 80 years prior, and incorporated them into his own family records, and that Moses augmented and published them.
, c. 1640.]]
While a slave in Potiphar's house, Joseph resisted the advances of his master's wife. He was accused of trying to rape her, and was thrown into prison. After a while, the Pharaoh of Egypt had two troubling dreams, and his butler recalled having met Joseph in prison, and told Pharaoh of his ability to interpret dreams. Joseph was called from prison and interpreted the dreams as prophesying seven years each of abundance and famine. Pharaoh was so impressed that he made Joseph viceroy (second in command) over Egypt and the manager of Egypt's grain stores, due to the prophecy of famine. When the prophesied famine struck throughout the known world, Joseph sold stored grain to men of all nations.
When famine fell on Canaan, Jacob sent ten of his sons to Egypt to buy grain, the youngest, Benjamin, remaining with Jacob in Canaan. Joseph recognized his brothers, but they did not recognize him. Joseph received them roughly and accused them of being spies, and sent them back to their father, demanding that they return with Benjamin. And so the brothers returned to Jacob in Canaan, with Reuben lamenting that they had not listened to him and spared the life of their brother Joseph. .]]
Jacob sent his sons again to Egypt for grain. As Joseph had commanded them not to appear before him again without Benjamin, Jacob was compelled to let Benjamin go with them. And they were amazed when this time the viceroy received them kindly, and took them to feast in his own house, inquiring after their father and their youngest brother Benjamin. But while they feasted, Joseph gave orders to his servants to fill their sacks with wheat and put his silver goblet in Benjamin's sack. On the following morning the brothers departed, but before they had gone far a messenger overtook them, accusing them of stealing the goblet. And when the messenger searched their sacks he found the goblet in Benjamin's sack, and ordered them to return. In front of Joseph, whom he still did not know, Judah pleaded that Benjamin be allowed to return to his father, and he himself kept in Benjamin's place.
Overcome by Judah's appeal, Joseph disclosed himself to his brothers, assuring them that in treating him as they did they had been carrying out the will of God. He then urged them to return home quickly and bring all their families to Egypt, to live in the land of Goshen. And Pharaoh, when he heard of this, rejoiced, and gave to Joseph and his brothers the best that Egypt could offer.
And so Jacob and all his family came to Egypt, seventy persons plus their wives, and all, except for Joseph, his two sons and one grandchild, were settled in the Land of Goshen. Joseph presented Jacob and five of his brothers to Pharaoh, and Jacob blessed Pharaoh.
When Jacob felt that his days were near, he blessed Manasseh and Ephraim, the sons of Joseph, giving them equal inheritance with his own sons. But despite protests by Joseph, Jacob blessed Ephraim the younger first above Manasseh. He also gave his blessing upon all his sons. () Though he blessed them in order by their age, the blessing he gave Joseph was greater than the others:
'Joseph is a fruitful tree by a spring, whose branches climb over the wall. The archers savagely attacked him, shooting and assailing him fiercely, but Joseph's bow remained unfailing and his arms were tireless by the power of the Strong One of Jacob, by the name of the Shepherd of Israel, by the God of your father-so may he help you! By God Almighty-so may he bless you with the blessings of heaven above, and the blessings of the deep that lies below! The blessings of breast and womb and the blessings of your father are stronger than the blessings of the eternal mountains and the bounty of the everlasting hills. May they rest on the head of Joseph, on the brow of him who was prince among his brothers.'
, 17th century (Whitfield Fine Art Gallery).]] Jacob adopted Joseph's two sons, Ephraim and Manasseh, as his own. Anticipating his death, he blessed each of his 12 sons with varying blessings he deemed appropriate. It has been understood that Judah, the fourth born, received the primary blessing, due to Reuben's incest and Simeon's and Levi's betrayal.
When Jacob died, at the age of 147, Joseph had Jacob's body embalmed and, with Pharaoh's permission, taken back to Canaan, with the twelve sons carrying their father's coffin and many Egyptian officials accompanying them, and Jacob was buried in the cave of Machpelah, which Abraham had bought, and in which Abraham and Sarah, and Isaac and Rebecca, and Jacob's first wife Leah were buried.
Jacob's wives had twelve sons and one daughter: Reuben (), Simeon (), Levi (), Judah (), Dan (), Naphtali (), Gad (), Asher (), Issachar (), Zebulun (), Dinah (), , Joseph ()and Benjamin ().
The offspring of Jacob's sons became the tribes of Israel following the Exodus, when the Israelites conquered and settled in the Land of Israel.
There are two opinions in the Midrash as to how old Rebekah was at the time of her marriage and, consequently, at the twins' birth. According to the traditional counting cited by Rashi, Isaac was 37 years old at the time of the Binding of Isaac, and news of Rebekah's birth reached Abraham immediately after that event. In that case, since Isaac was 60 when Jacob and Essau were born and they had been married for 20 years, then Isaac was 40 years old when he married Rebekah (Gen. 25:20), making Rebekah 3 years old at the time of her marriage, and 23 years old at the birth of Jacob and Essau. According to the second opinion, Isaac was 29 years old and Rebekah was 14 years old at the time of their marriage, and 34 years old at the birth of Jacob and Essau. In either case, Isaac and Rebekah were married for 20 years before Jacob and Esau were born. The Midrash says that during Rebekah's pregnancy whenever she would pass a house of Torah study, Jacob would struggle to come out; whenever she would pass a house of idolatry, Esau would agitate to come out.
Rashi explained that Isaac, when blessing Jacob instead of Esau, smelled the heavenly scent of Gan Eden (Paradise) when Jacob entered his room and, in contrast, perceived Gehenna opening beneath Esau when the latter entered the room, showing him that he had been deceived all along by Esau's show of piety.
When Laban planned to deceive Jacob into marrying Leah instead of Rachel, the Midrash recounts that both Jacob and Rachel suspected that Laban would pull such a trick; Laban was known as the "Aramean" (deceiver), and changed Jacob's wages ten times during his employ (Genesis 31:7). The couple therefore devised a series of signs by which Jacob could identify the veiled bride on his wedding night. But when Rachel saw her sister being taken out to the wedding canopy, her heart went out to her for the public shame Leah would suffer if she were exposed. Rachel therefore gave Leah the signs so that Jacob would not realize the switch.
The Eastern Orthodox Church and those Eastern Catholic Churches which follow the Byzantine Rite see Jacob's dream as a prophecy of the Incarnation of the Logos, whereby Jacob's ladder is understood as a symbol of the Theotokos (Virgin Mary), who, according to Orthodox theology, united heaven and earth in her womb. The biblical account of this vision () is one of the standard Old Testament readings at Vespers on Great Feasts of the Theotokos.
The account of Jacob's blessing of Joseph's sons is also seen as prophetic: when he crosses his arms to bestow his patriarchal blessing (), this is seen as a foreshadowing of the blessings Christians believe resulted from Jesus' death on the cross.
Islam reveres Jacob (Arabic: يعقوب , Standard: Ya'qub) as a Prophet of Islam who received inspiration from God. He is acknowledged as a patriarch of the Islamic faith. Muslims believe that he preached the same monotheistic faith as his forefathers Abraham, Isaac and Ishmael.
In contrast to the Judeo-Christian view of Jacob, one main difference is that the story of Jacob's blessing, in which he deceives Isaac, is not accepted in Islam. The Qur'an does not give the details of Jacob’s life but makes it extremely clear that he was among the most righteous of men. God perfected His favor upon Jacob as He had perfected His favor upon Abraham and Isaac (12:6). Jacob was a man of might and vision (38:45) and was chosen by God to preach the Message.
According to the Qur'an, Jacob was of the company of the Elect and the Good (38:47, 21:75). Ya`qūb is a name that is accepted in Muslim community showing the value attributed to Jacob. The Qu'ran does not mention the tale of Jacob wrestling with the angel nor does it play a part in Islamic tradition. Neither is there mention of Jacob's Ladder, the vision recorded in the book of Genesis. Instead, the Qur'an stresses that worshiping and bowing to the One true God was the main legacy of Jacob and his fathers (2:132-133). Salvation, according to the Qur'an, hinges upon this legacy rather than being a Jewish Patriarch (See Qur'an 2:130-141) or experiencing a vision of any sort.
Preceeded by: Isaac
Succeeded by: Joseph
Category:Biblical patriarchs Category:Old Testament saints Category:Burials in Hebron Category:Prophets of Islam Category:People celebrated in the Lutheran liturgical calendar *Main Category:Book of Genesis
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| Name | Marc Jacobs |
|---|---|
| Nationality | American |
| Birth date | April 09, 1963 |
| Birth place | New York, New York, USA |
| Education | Parsons The New School for Design |
| Label name | Marc Jacobs |
| Headquarters | 81 Newbury Street, Boston, Massachusetts |
While still at Parsons, Jacobs designed and sold his first line of hand-knit sweaters. He designed his first collection for Reuben Thomas, Inc., under the Sketchbook label. Following his studies at Parsons, Jacobs began to design at Perry Ellis after its founder had died. Jacobs became prominent on the fashion scene when he designed a "grunge" collection for Perry Ellis, leading to his dismissal in 1993. With Robert Duffy, Jacobs formed Jacobs Duffy Designs Inc., which continues to this day. In 1986, backed by Onward Kashiyama USA, Inc., Jacobs designed his first collection bearing the Marc Jacobs label. In 1987, Jacobs was the youngest designer to have ever been awarded the fashion industry's highest tribute, The Council of Fashion Designers of America (CFDA) Perry Ellis Award for New Fashion Talent.
Jacobs and Duffy joined the women's design unit of Tristan Russo in 1989 as Vice President and President, respectively. In addition, Jacobs oversaw the design of the various women's licensees. In 1992, the Council of Fashion Designers of America, once again bestowed Jacobs with a great honor: The Women's Designer of the Year Award. In 1994 he produced his first full collection of menswear.
Jacobs is a prominent fixture in the New York City celebrity scene, having become something of a celebrity himself. The audience for his fashion shows typically includes celebrities like Kim Gordon and Vincent Gallo. Most of his collections make references to the fashions of past decades from the forties to the eighties. Disputing the claim by the designer Oscar de la Renta that Jacobs is a mere copyist, The New York Times critic Guy Trebay has written "unlike the many brand-name designers who promote the illusion that their output results from a single prodigious creativity, Mr. Jacobs makes no pretense that fashion emerges full blown from the head of one solitary genius". Explaining his clothes, Jacobs has said "what I prefer is that even if someone feels hedonistic, they don't look it. Curiosity about sex is much more interesting to me than domination. ... My clothes are not hot. Never. Never."
In May 2009, Jacobs hosted the 'Model and Muse' themed Metropolitan Museum of Art Costume Institute Gala in New York with Kate Moss.
In April 2010, Marc Jacobs was chosen to be among Time magazine's 100 most influential people in the world.
Jacobs has collaborated with many popular artists for his Louis Vuitton collections. Vuitton has worked in conjunction with Stephen Sprouse, Takashi Murakami and most recently American artist Richard Prince and rapper Kanye West.
As of 2010, Jacobs remains the Creative Director for Louis Vuitton.
In February 2008, Jacobs was accused of plagiarism. It was revealed that a scarf from his collection had exactly the same design as a scarf created in the 1950s by Swedish designer Gösta Olofsson, after Esquire writer Rob Millan discovered the scarf's use in a print ad and reported the allegation in the January 2008 issue. In early March, Göran Olofsson, the son of Gösta Olofsson, and Jacobs settled on the issue through monetary compensation. In 2009, Jacobs launched a shirt, sold at his stores, demanding the legalization of gay marriage. In February 2010, Jacobs sued Ed Hardy for infringing on the designs of one of his embroidered handbags.
In 2006, he started a new line of body splash fragrances in affordable huge 10 oz. bottles which are distributed by Coty. First only being sold in perfume boutiques, they have become more and more popular during the recent years.
Jacobs, who is openly gay, was in a relationship with advertising executive Lorenzo Martone. In March 2009, Women's Wear Daily reported that the pair was engaged after a year of dating. In July 2009, the couple held their wedding in Provincetown, Massachusetts. Although they considered themselves a married couple, their marriage was not legally official until later that year. On July 23, 2010, Jacobs told Vogue.co.uk: "No I am not getting married." And on July 24, Lorenzo announced via Twitter that he and Jacobs had not been together for two months.
Category:LVMH people Category:LGBT fashion designers Category:LGBT people from the United States Category:LGBT Jews Category:American fashion designers Category:Jewish fashion designers Category:American Jews Category:Parsons School of Design alumni Category:People from New York City Category:People from Teaneck, New Jersey Category:People from Provincetown, Massachusetts Category:1963 births Category:Living people Category:American fashion businesspeople
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| Name | Jacob Moon |
|---|---|
| Background | solo_singer |
| Origin | Hamilton, Ontario, Canada |
| Instrument | guitar, vocals |
| Genre | Folk, contemporary Christian |
| Occupation | singer, songwriter, producer |
| Years active | 1994–present |
| Label | Signpost Music |
| Url | www.jacobmoon.com |
| Notable instruments | JamMan looper |
Jacob Moon is a solo Canadian folk singer/songwriter and guitarist based in Hamilton, Ontario, Canada. Jacob has an extensive repertoire of songs, with seven albums to his credit. Jacob Moon's albums are independently produced and distributed, but he has been signed with Steve Bell's independent Signpost Music label from 2004-2010. During the course of his career, he has won critical recognition and acclaim from peers in the music industry, and a legion of fans across the country and around the world.
When Rush was inducted into the Canadian Songwriter's Hall of Fame in 2010, they asked Jacob to perform his version of "Subdivisions" in their absence, after noticing him through a viral online video of him playing the song. He was asked to sing at the 2010 Rush convention and at the premiere screening of "" at Princess Cinemas in Waterloo on July 2, 2010. He is currently hard at work on a one-man show about his musical heroes, tracing his formative years in the 70s to his teen years in the 80s with a setlist to match. He is hoping to debut it in the 2011-2012 theatrical season.
Jacob's music is distributed through CDBaby and iTunes, except for his first album which is no longer in print. His albums since Landing (2002) have Canadian distribution through Signpost Music.
;Shai Awards (formerly The Vibe Awards)
;Toronto Independent Music Awards
;Unisong International Song Contest
;West Coast Songwriters Song Contest
This text is licensed under the Creative Commons CC-BY-SA License. This text was originally published on Wikipedia and was developed by the Wikipedia community.
