Vayishlach: Responding to Antisemitism

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A number of commentaries understand Yaacov’s encounter with the ish in Parshat Vayishlach as symbolizing the Jewish people’s struggles with their adversaries throughout history. If so, what guidance might this episode offer us in confronting today’s vehement strain of antisemitism?

Already before their birth, God tells Rivka that Yaacov and Esav are the founders of two nations. Midrashic tradition identifies Esav/Edom with Rome, and later commentators link him with Christianity. Thus, when Yaacov wrestles with the ish, the midrash interprets this figure as Esav’s guardian angel—a representative of the forces that would oppose Israel throughout the ages. Ramban famously describes this conflict as a remez l’dorot—a hint to the ongoing struggles between the children of Yaacov and the children of Esav until Yaacov ultimately prevails. These interpretations reflect the historical experiences of commentators who lived under oppression at the hands of their own “Esav.”

But today, with our own homeland and army, we stand in a new chapter of Jewish history—one that invites renewed interpretation and application of this story. When the ish blesses Yaacov with a new name, Yisrael, the commentaries highlight its significance. Rashi explains that this name embodies serarah, meaning noble leadership and moral strength. Yaacov, associated with concealment and vulnerability, becomes Yisrael: forthright, resilient, confident, and unafraid to stand tall in the world.

We, too, are living through a moment of struggle, facing a resurgence of antisemitism and anti-Zionism. Yet, strengthened by a return to our land and sovereignty, we face these challenges not from a place of insecurity or uncertainty, but as Yisrael—anchored in identity, purpose, and pride. Shabbat Shalom -Karen Miller Jackson

Vayishlach: Names as Destiny

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Names in Tanach often reveal character and destiny. The first appearance of the name Israel in Parshat Vayishlach offers deep insight into both the individual, Yaacov, who receives this name, and the nation destined to bear it.

Twice in the parsha, Yaacov is blessed: “Your name will no longer be Yaacov, but Israel..” – once by the man/angel he wrestles with and again by God. Unlike other biblical name changes, such as Avraham, Sarah, and Yehoshua, where a letter is added, Yaacov receives a completely new name and his names are used interchangeably throughout Tanach. 

The commentaries attempt to make sense of this and they see these names as having lasting resonance for the Jewish people. Rashi explains Yisrael signifies noble leadership (serara), while Yaacov is associated with duplicity and concealment. The Ramban notes that at the end of Bereshit, God calls him Yaacov and Yisrael to hint that while in Egyptian exile, Israel will be in a state of vulnerability (Yaacov) before they’re honorable status (Yisrael) is restored. 

Hasidic thinkers highlight another aspect of the dual name Yaacov/Yisrael. Yaacov represents the earthly, physical strength – he lifts a heavy rock, experiences economic success, and prepares for battle with Esau. Yisrael, on the other hand, embodies spiritual strength – wrestling with God. He retains both names because both aspects are essential; the physical and spiritual are intertwined.
This combined name defines our destiny today as well. As Yaacov, the Jewish people, can only overcome the hate of Esav, of antisemitism, by embracing the confidence and forthrightness of Yisrael. Moreover, our national success lies in synthesizing our physical and spiritual strength, embodying both aspects of our name and calling. Shabbat Shalom -Karen Miller Jackson

Vayishlach: Embracing Our Name and Destiny

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A number of commentaries understand Yaacov’s encounter with an “ish”/angel in parshat Vayishlach to be the story of the struggles of the Jewish people with their enemies throughout history. According to this view, what can be learned from Yaacov and applied to the battle against today’s vehement strain of Antisemitism?

The idea that Yacov and Esav are not just individuals, but also the fathers of two nations, is already conveyed by God to Rivka when they are struggling inside her. The midrashic rabbis identify Esav or Edom with Rome and later commentaries with Christianity. Hence, when Yacov wrestles with the “ish,” this is interpreted by the midrash and Rashi to be the guardian angel (representative) of Esav. Many sources read this episode as foreshadowing the continual struggle between Judaism and Rome/Christianity and Yisrael. The Ramban writes that Yaacov’s strife with Esav is a “remez l’dorot” (hint to future generations) – an eternal conflict between the children of Yaacov (the Jewish nation) and the children of Esav (the Christian world) until Yaacov ultimately prevails. These perspectives are understandable given that many of the biblical interpreters lived in exile and suffered persecution or discrimination by the hand of their “Esav.” Today, with our own homeland and army, it may be time to add new perspectives and interpretation to this new stage of our story.

When the “ish” blesses Yaacov with his new name – Yisrael – this too becomes a source of resonance for the commentaries. Rashi writes that he is called Yisrael so that now he can face Esav and the world with noble leadership – “serara.” In contrast, the name Yaacov is connected to duplicity or concealment. Yaacov can only overcome the hate of Esav when he embraces his destiny as Yisrael: Forthright, strong, confident and proud in his identity. 

Today we are feeling the struggle, the sense of discord through the current face of Antisemitism and anti-Zionism. Yet today, with our own homeland, like Yaacov, we can draw on the strength and confidence to embrace and stand strong in who we are: Yisrael. Shabbat Shalom -Karen Miller Jackson

Vayishlach: Following in the Footsteps of Avot and Imahot

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Yacov is often depicted as travelling – “on his way.” The Sages viewed Yacov’s journey, and the experience of the avot in general, as a blueprint and guide for the destiny of the Jewish people throughout history, especially in the diaspora. What about the imahot? Parshat Vayishlach teaches that there is also power and protection to be found in the actions and experiences of the matriarch Rachel. 

Ramban teaches that this parsha has enduring significance for the Jewish people. The phases of Yacov’s relationship with Esau recurs in the relationship between bnei Yisrael and the descendants of Esau. This principle, “ma’aseh avot siman le-banim – the actions of the fathers are a sign to the children,” means history repeats itself. When Jews face external threats, Ramban says that if we are guided by the actions of Yacov in preparing to meet Esau, we too will be saved and protected.

The children of Israel are given another source of protection toward the end of this week’s parsha. When Rachel tragically dies during childbirth, Yacov buries her separately from the family’s burial place “on the way to Efrat.” The midrashim see great significance for future generations in Rachel’s burial place being “along the way.” Pesikta Rabbati teaches that Yacov wanted to bury her in ma’arat ha-machpela, but God refused so that Rachel could pray for Israel while they were in exile, “along the way.” Eicha Rabbah teaches that after the destruction of the beit ha-mikdash, Jeremiah called on the avot to pray for God to have mercy on Israel. None of their requests were accepted. Only Rachel’s prayer, invoking the sacrifices she made in her life, is able to stir God’s mercy.

Like the forefathers, Rachel’s sacrifices in her life and after-life become a symbol of hope for Am Yisrael throughout their historical journey. The midrashic traditions about her burial “along the way” provide a paradigm of “acts of the mothers being a sign and benefit to the children.” Shabbat Shalom – Karen Miller Jackson

In Praise of Dina: Parshat Vayishlach

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Parshat Vayishlach, contains one of the darkest incidents in the story of Yacov’s family: the taking and rape of Dina. Yet, the inclusion of this account in the Torah suggests that it is important not to ignore the topic of sexual abuse and to find ways to talk about it, protect against it and advocate for the victims. 

The commentaries on Dina’s story grapple with two issues which require moral clarity and which are still relevant today: lack of consent and the tendency to blame the victim. Dina goes out, “va’teze,” to see the women of the area. Shechem saw her, took her and “vaye’aneha.” Studying the interpretations of these two words can be a springboard for discussing the importance of consent in sexual relationships. One possible reading of “vaye’aneha” is that he debased her, downplaying the violence and her lack of consent. Ramban, however, based on other occurrences of this word in Tanach, provides a voice of moral clarity: “The Torah tells us that she was forced, and she did not consent to the prince of the country — to her praise.”

Interpreting the word “va’teze,” the midrash calls Dina a “yatzanit,” she liked to go out, seeming to imply that she shared responsibility for what happened to her. The Lubavitcher Rebbe, however, interprets this to her credit: being a yatzanit was a positive attribute in Dinah, since she had the potential to positively influence others. Blaming the victim only further stigmatizes abuse.

Ramban says this story teaches the praise of Dina – לספר בשבחה – in that she remained true to her values as a daughter of Israel. I would add that Dina is also to be praised for giving us her story to raise awareness about abuse, and to talk to our children about healthy relationships. Shabbat Shalom – Karen Miller Jackson