Vayishlach 5772

Rabbi Mario Gurevich. 

Beth Israel Synagogue, Aruba. 

At the beginning of Parashat Vayishlach, we find Jacob preparing for the reunion, after so many years, with his brother Esau. A moment both yearned for and feared; somehow, the moment of truth. 

But suddenly, a completely unexpected confrontation occurs, presented by the text in a manner that seems deliberately enigmatic and contradictory: 

And Jacob was left alone; and there wrestled a man with him until the breaking of the day. And when he saw that he prevailed not against him, he touched the hollow of his thigh; and the hollow of Jacob's thigh was strained, as he wrestled with him. And he said: “Let me go, for the day breaketh.” And he said: “'I will not let thee go, except thou bless me.” And he said unto him: “What is thy name?” And he said: “Jacob.” And he said: “Thy name shall be called no more Jacob, but Israel; for thou hast striven with God and with men, and hast prevailed.” And Jacob asked him, and said: “Tell me, I pray thee, thy name.” And he said: “Wherefore is it that thou dost ask after my name?” And he blessed him there. And Jacob called the name of the place Peniel: “for I have seen God face to face, and my life is preserved.” And the sun rose upon him as he passed over Peniel, and he limped upon his thigh. (Gen. 32:25-32) 

Let us ask ourselves: 

We are told that Jacob was alone, but if he was, who was fighting with him? 

What is the identity of Jacob’s opponent? The “man” asks Jacob his name; he doesn’t even know with whom he’s fighting? How is it possible that, despite what has happened, seconds later he declares that Jacob has prevailed in his fight with God and men? 

And finally, why does Jacob want to know the identity of this person? 

Let us examine this passage carefully: 

An answer to the first question could be: no one! Jacob was fighting with himself. But then, the question of “why” emerges. 

The Torah says that he fought with a man (ish), but the same term had already appeared in a previous paragraph referring to Jacob, where it said: “And the man (ish) increased exceedingly, and had large flocks, and maid-servants and men-servants, and camels and asses” (Gen. 30:43). 

This gives us a different approach: Jacob has succeeded economically. He has completed the process that turned him from a “dweller in tents” to a successful entrepreneur. 

Is it, perhaps, that the blessings “stolen” from Esau have transformed him into a second version of his brother? 

Jacob fights with himself, with his success and with his story throughout the entire night. He tries to find his own identity, to find the answer to an agonized “Who am I?” But he is unable to find the answer. 

When the resolution of the battle is achieved at last, Jacob is a renewed man, with a new name and a new awareness of himself and of his destiny. Jacob wants the blessing and obtains it. 

The cheating and deceitful Jacob is left behind, but history catches up with him: Jacob ends with a limp, physically weaker but spiritually transformed and renewed. 

And Jacob-Israel names the place “God’s face”, because his profound self-analysis and inner fight puts him face to face with God. As it would put any one of us, through repentance and introspection. 

We all have done things we regret; our challenge is to take the necessary steps to amend them. Perhaps these steps may be physically slow but strong in spirit, allowing us to emulate the greatest of our patriarchs: Jacob-Israel. 

Shabbat Shalom