Parshat Vayishlach
November 22nd-23rd, 2002
18 Kislev, 5763

As we head into Shabbos this week, we are experiencing anew the anguish and terror of a recent murderous attack on our fellow Jews in the Land of Israel.

Once again, this attack took place in Jerusalem (Yerushalayim), that city whose name denotes--in the beautiful words of Rabbi Samson Raphael Hirsch--a "state of supreme, harmonious and blissful perfection (shalom)" in the service of G-d, such that His blessed presence becomes fully manifest on earth (ye’raeh) [commentary on the Psalms]. A violent explosion tearing through a bus packed with children on the way to school seems a rather far cry from the gently radiant image conjured up by Hirsch.

G-d’s presence, evidently, is still quite hidden in this world (and in His city). Though the return of a significant portion of the Jewish people to Israel in the past century or so certainly ranks as a modern miracle, our final redemption has not yet dawned. We are still in the dark night of our Exile (even in the ancestral land that we inhabit once again), struggling against enemies who are rising up to destroy us. It’s tempting to say that the light of the messianic future must be immediately at hand, since the night cannot get any darker…but, in truth, we don’t know how much darker things could get in this world, or in Israel (G-d forbid).

Luckily, both this week’s Torah portion and the festive season of Chanukah we are about to enter can (and should) provide us with some spiritual solace. Things are tough, to be sure, but we’ve known trouble before…and the Torah itself foretells all our troubles as a people, while fortifying us with the knowledge of our ultimate triumph. Though we are living in dark, dark times, we Jews must always know that with the Torah--its teachings and its commandments--we have the eternal resources, the limitless supply of spiritual "oil" if you will, to fulfill our historical role as a "light unto the nations" (and unto each other!).

In this week’s parsha, Yaakov is on his way back to the Land of Israel after a 20-year stay (exile) in the house of his uncle, Lavan. He had arrived there alone and penniless, and after having endured countless hardships and deceptions at the hands of Lavan, is now returning home with a large family and a considerable fortune. But a new test immediately presents itself to Yaakov in the form of his brother, Esav (who many years earlier had plotted to kill him), heading in his direction with apparent malevolence. Yaakov is frightened, and prays fervently to Hashem to be delivered from Esav, while at the same time taking the initiative to send gifts ahead to appease his brother as well as to prepare a battle strategy if hostilities should ensue.

On the eve of his meeting with Esav, in the dark hours of the night, Yaakov is accosted by a mysterious stranger. It is one of the most cryptic scenes in the whole Torah:

"And Yaakov 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 [Yaakov], he touched the hollow of his thigh; and the hollow of Yaakov’s thigh was out of joint, as he wrestled with him. And he said, ‘Let me go, for the day breaks.’ And he said, ‘I will not let you go, unless you bless me.’ And he said to him, ‘What is your name?’ And he said, ‘Yaakov.’ And he said, ‘Your name shall be called no more Yaakov, but Yisrael; for as a prince [sar] you have power with God and with men, and have prevailed.’ And Yaakov asked him, and said, ‘Tell me, I beg you, your name’. And he said, ‘Why is it that you ask after my name?’ And he blessed him there.

And Yaakov called the name of the place Peniel; for [he said] ‘I have seen God face to face, and my life is preserved.’ And as he passed over Penuel the sun rose upon him, and he limped upon his thigh. Therefore the people of Israel do not eat of the sinew of the vein, which is in the hollow of the thigh, to this day; because he touched the hollow of Yaakov’s thigh in the sinew of the vein." [Genesis: 32, 25-33; Soncino CD translation]

Rashi cites the teaching of our Sages (in the Midrash) that this opponent was the "guardian angel," i.e., the spiritual essence, of Esav. What exact form their all-night "wrestling" took is itself a mystery, but at the very least we can grasp that at the symbolic (or prophetic) level, the Torah is communicating to us the broad outline of Jewish history in our conflict with the offspring of Esav [who are sometimes associated with the non-Jewish nations in general]. During our long exile, we will be attacked by our enemies and we will be wounded (as symbolized by the dislocated thigh)…but in the end, we will triumph, and will march victoriously into the healing sun of the Messianic era.

Yaakov’s victory, and the new name (and blessing) he is given, represent both our physical survival as a people (despite attempts to wipe us out), and the spiritual vindication of the truth of our Torah and of our title as G-d’s Chosen People. The name, "Yaakov," suggests "deception" and "trickery," and alludes to Esav’s claim to have been cheated out of his birthright. The new name he is given, "Yisrael," suggests in contrast that he has struggled on behalf of G-d against his enemies, and justly prevailed. The name, "Yisrael," is our vindication in the face of Esav’s calumny.

A long night of struggle and suffering…but ultimate victory by daybreak. Wounded by our enemies, but not defeated…limping, but walking tall and proud (into the sunrise, not sunset). This is the historical journey of the Jewish people. Our enemies will succeed in hurting us, and killing innocent souls regrettably…but they will not destroy us physically or spiritually. (And we must remember that G-d rewards those holy innocent ones who died sanctifying His Name.) I always try gently to remind those who bring up the subject of the Holocaust (without at all minimizing our collective horror at the suffering): "Hitler is dead, yet we Jewish people are going strong!"

We can remember that (and strengthen our faith) each time we sit down to eat a kosher steak or a hamburger! For the prohibition of eating the hind sinew of a kosher animal ("gid ha’nasheh") that is mentioned at the end of Yaakov’s wrestling match [see above] is meant to serve as an eternal symbolic reminder of our ultimate triumph. As the Sefer HaChinuch (Book of Mitzvah Education) writes:

"At the root of this precept [of not eating the sinew at the hind of the animal, near the sciatic nerve] lies the purpose that Jewry should have a hint that even though they will endure great tribulations in the exiles at the hands of the nations and the descendants of Esau, they should remain assured that they will not perish, but their progeny and name will endure forever, and a redeemer will come and deliver them from the oppressor’s hand. Remembering this matter always through the precept, which will serve as a reminder, they will stand firm in their faith and righteousness forever." [Feldheim edition; Wengrov translation]

If Hitler is dead and gone, the same holds true for Pharaoh, Haman and the chief antagonist in the Chanukah story, Antiochus--the Syrian-Greek leader who passed harsh decrees against our observance of the Torah in the Holy Land in the 2nd century, B.C.E. We went through dark times then, as well (in our own land, too!), but the courage of the Maccabees and their followers--spiritual and physical--prevailed in the end. Our uncompromising dedication to Torah and mitzvos in the face of those who wanted to destroy our spiritual essence led G-d to "respond" with the miracle of the Chanukah oil (and, our great thinkers point out, the miracle of the military victories as well).

The power of our own light as loyal Jews, even in the darkest night of Exile, is the essence of Chanukah’s inspiring message. As Rabbi Hirsch writes in his classic 19th-century exposition of the mitzvos, Horeb (with words that have frightening resonance for us today):

"[Through the Chanukah observance] the darkened courses of Israel are lit up by this message: ‘The spiritual light of Israel will never be dimmed.’ And even if round about you everything becomes defiled by the oppression of the time, so long as the light remains pure within the confines of only one house...live on joyfully amid all the wanton aberration, even die joyfully under the frenzy of a madman, for the spiritual life of Israel is saved: G-d watches over it; and even by the light of one person He rekindles it anew." [Grunfeld translation]

Amidst all the suffering and "wanton aberration" (not to mention madmen’s frenzy) we are experiencing in this world at present, may we Jews try to take to heart the (ultimately) hopeful message of this Torah portion. May we utilize the peace and spiritual clarity of the Shabbos (and the beautiful lights of the upcoming Chanukah holiday) to strengthen our faith and our commitment to the Torah. As we say in the Psalm for the Sabbath day), it is good to sing out in praise to G-d both for "Your kindness in the dawn," and for "Your faithfulness in the nights."

With our own song of faith, we need to try our best to make a little night-music in all the darkness around us. One day, G-d’s full blessed presence WILL be revealed , and Yerushalayim will be the city of peace…as it was meant to be.

GOOD SHABBOS.

My e-mail address is yosefe@comcast.net

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Rabbi Yosef Edelstein, Savannah Kollel. Phone: 912-351-0469; fax: 354-9923