* TORAH WEEKLY * Highlights of the Weekly Torah Portion * Parshas Vayishlach * SUMMARY : Returning to the Land of Israel, Yaakov dispatches messengers with a greeting of appeasement to his brother Esav. When these angelic messengers return with a report that Esav is approaching with an army, Yaakov prepares for this confrontation by arranging for defense, praying for Heavenly assistance and sending Esav a lavish gift of livestock to placate him. The night before their meeting he wrestles with the patron angel of Esav and is victorious, although injured in his thigh. The angel informs him that he is destined to be called "Yisrael" as an expression of his success in overcoming both angel and man (Esav and Lavan). The Torah ban on the Jewish People from eating the sinew of the thigh,"gid hanashe", is mentioned here in connection with the thigh injury suffered by Yaakov in achieving his triumph. The confrontation results in reconciliation as the brothers embrace. But Yaakov's fear of Esav moves him to diplomatically reject Esav's offer to travel together with him. Upon Yaakov's arrival in Shechem, his daughter Dina is kidnapped and abused by the Canaanite prince of the city. In an effort to retain Dina, the prince and his father propose that Yaakov's family intermarry with their people and enjoy the prosperity of their society. Dina's brothers, determined to mete out the death penalty to the Shechemites for their flagrant violation of the universal Noachide Commands involved in the abduction of Dina, trick them into circumcising themselves as a condition for merging with the family of circumcision. The Shechemites comply and while they are in weakened condition Shimon and Levi slaughter all the males. After building an altar in Beit El at Hashem's command, Yaakov has a prophetic vision in which Hashem confers upon him the name Yisrael, promises him a great and royal nation and reconfirms the promise of Eretz Yisrael given to Avraham and Yitzchak. Rachel dies near Bethlehem while giving birth to her second son, Binyamin, and is buried, with a monument marking the site. This brings the number of Yaakov's sons to twelve. Yitzchak passes away at age 180 and is buried by his sons. The parsha ends with a listing of Esav's descendants. * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * * COMMENTARIES : "And I have acquired oxen and donkeys" (32:6). Trying to placate his brother over taking his father's blessings, Yaakov states : "Father promised me blessings from the dew of heaven and the fat of the land. These animals are neither from heaven or land." (Rashi) Yaakov certainly did not intend, even in this effort of appeasement, to deny the fulfillment of his father's prophecy that he would be blessed with prosperity. What he conveyed to Esav was that there was no reason for envy, because what was considered the "dew of heaven and the fat of the land" in Yaakov's view of life would be considered economic failure in Esav's world view. For Yaakov, material possessions - "oxen and donkeys" - are only a means for maintaining minimal physical need for serving Hashem, so even a little is considered a blessing. To Esav, for whom material wealth is an end in itself, the blessing which Yaakov cherished would not have meant anything and was therefore not worthy of being a source of envy. (Rav Moshe Feinstein) "Deliver me, please, from my brother, from Esav" (32:12). In the Jewish People's relationship with the nations of the world, there are two different types of dangers which threaten their identity as a G-dly people. If as victims of unreasonable hatred, their physical existence is threatened by pogrom, crusade and holocaust. When they enjoy the security of good relations there is the danger that feelings of brotherhood may lead to assimilation and intermarriage. These two dangers are expressed in Yaakov's prayer, "Save me from my brother", when he attempts to destroy my spiritual uniqueness with assimilation of brotherhood; and "from Esav", when he acts as the vicious Jew-hater seeking a "final solution". History has shown that the spiritual threat is far more formidable than the physical one and it is for this reason that Yaakov first prayed for divine assistance in overcoming the threat of the "brother". (Beis Halevi) "Therefore the Children of Israel are not to eat the sinew of the thigh" (32:33). The spirit of Esav will not conquer Yaakov during their struggles throughout the long ages of darkness, but will hamstring him, prevent him from standing firmly on two feet. Yaakov will be unable to stroll through history. This lack of stability is necessary in order to open our eyes. If Yaakov had stood like Esav at the head of his four hundred warriors and had not been conquered, the role of Hashem would not have been visible. The prohibition of this sinew teaches a lesson and since the lesson is food-related, it will be constantly impressed on us. This commandment reminds that we are not dependent on being submissive to Esav for our survival. Strength for Yaakov Yisrael lies in higher factors which cannot be weakened by Esav's military might. If Yaakov does fall, he falls not because he is not equal to Esav in material power, but because he has not understood how to retain the protection of his G-d for himself. If Yisrael stands, he stands not because of his strong material power, but because his G-d bears him aloft on the eagle wings of His Almightiness. This is the message meant for the nation when it finds itself beaten, "Don't seek the cause of your calamity in a small military budget, nor in your failure to acquire the latest weapons, technology nor even in poor negotiation techniques. Instead return to G-d to ensure your future!" (R. S.R. Hirsch) * * * * * HAFTORAH : Ovadia Ch.1 The Prophet Ovadiah, a convert to Judaism from the nation of Edom descended from Esav, prophesies regarding the historic struggle between Israel and Edom which began with the differences between Yaakov and Esav, carried on through the Roman destruction of the Beit Hamikdash and will continue until the end of days. The ultimate triumph of Yaakov, as symbolized in the battle with Esav's patron angel, will be achieved with the arrival of Mashiach, when Yaakov will fulfill the promise he subtly made to Esav to visit him (33:14) as "the savers (of Israel) ascend Mount Zion to judge the mountain of Esav and all mankind will recognize the kingdom of Hashem". A Service of: The Jewish Learning Exchange/JLE, Ohr Somayach/Tanenbaum College