Beth Elohim Messianic Synagogue
Parasha #8: Vayishlach (He sent) B’resheet (Genesis) 32:4-36:43
Halftarah: Hoshea (Hosea) 11: 7-12:12 or Obadiah 1-22
B’rit Hadashah: 1 Corinthians 5:1-13; Revelation 7:1-12Yochanan 1:43-51
Parasha:
This week we find Yaacov all alone on one side of the Yabok (Jordan) River while the rest of the family is on the other side. Without warning someone in the likeness of a man appears and begins wrestling with Jacob. The Sages explain that it was actually Esau’s angel who picked a fight with Yaacov, and after an all night battle the Angel decides he cannot win and declares Yaacov the champion. The Sages say this was not just a physical fight but also a fight between light and darkness, purity and impurity. Purity represented by Yaacov and darkness by Esau. I see this incident from at least two other perspectives. From a spiritual point of view we should also see that in our weakness while struggling with turmoil and incapable of expressing our despair then our spirit helps our infirmity in prayer expressing even more than uttered to Him that delivers. That kind of prayer is indeed wrestling with G-d. No matter how tried or discouraged we are, always trusting that we shall prevail; and prevailing with Him in prayer, we shall prevail against all enemies that strives with us.
Nothing requires more energy and exertion than wrestling. It is an emblem of the true spirit of faith and prayer. Jacob kept his ground; though the struggle continued long, this did not shake his faith, nor silence his prayer. He will have a blessing, and had rather have all his bones put out of joint than go away without one. Those who would have the blessing of YHVH Elohim must resolve to take no denial. The fervent prayer is the effectual prayer.
Jacob succeeds and we see that the Angel puts a lasting mark of honor upon him, by changing his name. Jacob signifying a “supplanter” shall henceforth be celebrated not for craft and artful management, but for true courage and inner strength. He shall be called Israel, a “prince with G-d” a name greater than all those of the great men of earth. He is a prince indeed having obtained power with G-d, and he shall have power with men too; he shall prevail.
Jacob gives a new name to the place. He calls it Peniel, the “Face of G-d,” because there he had seen the appearance of G-d, and obtained the favor of G-d. From this issues the second perspective. Jacob honors G-d’s grace toward himself, as we too should in all that we do and say. Now, for the second spiritual insight. Who is this Angel who wrestled with Jacob? Was He the angel of Esau or rather was He the pre-incarnate Yahshua haMashiach, who was afterwards G-d manifest in the flesh, and who, dwelling in human nature, is called Emmanuel, “G-d with us?” (Hosea 12:4,5)
I personally believe this Angel was none other than the Pre-Incarnate Messiah.
Note too that Jacob suffered injury to his thigh and I believe it was to remind him not to be lifted up by G-d’s revelations to him on account of his communion with YHVH Elohim. We too should not entertain any pride in G-d’s mark upon us except to honor his grace.
Halftarah Relevance to Parasha: (Ovadiah 1:1)
In our Halftarah, Ovadiah the prophet foretells what will be Edom’s fate. Esau was the father of Edom. The Edomites, true to the blessing given by Isaac lived by the sword. And, in so doing, oppressed Israel. Ovadiah himself an Edomite who had converted to Judaism warns his former nation that just as Yaacov triumphed over Esau, Israel, with the help of YHVH Elohim, will eventually triumph over Edom.
Sayings of the Sages:
“And Esau said I have much.” (33:9)
“And Yaacov said…I have everything.” (33:10-11)
These statements show the basic differences between Esau and Jacob. Esau infers by his comment that although he has plenty he desires still more. Yaacov by his statement, on the other hand, indicates that he is satisfied with what he has.
“Save me from the hand of my brother, from the hand of Esau.” (32:12)
Why does Yaacov ask G-d to save him twice, saying “my brother” and “Esau?” Wouldn’t using either one once have been sufficient?
Yaacov was afraid of Esau on two counts and our sages say it was for this reason that he formed his prayer in this way. First, he was afraid of killing his brother or by being killed by him. And second, if Esau signed a treaty with him he was afraid of Esau’s influence on him and his family. This is why he asked G-d to save him “from the hand of my brother, (from coming under the hand, under the influence of Esau; and from Esau from the bloodshed that follows Esau wherever he goes.) G-d listened to Yaacov’s prayers and Esau returned the same day. You’ve heard it said be careful for what you pray you might get it. We should always pray with care expecting G-d to answer our prayers always.
Some things to think about:
1. Why does the Torah tell us that Yaacov brought land in Shechem? Not all the transactions of the Patriarchs are listed, why this one?
2. In chapter 36:6 when Esau went to find a lace to live he took his wives and children in that order. Compare this to chapter 31:17, where Yaacov reverses the order. What difference does the order make?
3. Rachel was Yaacov’s most beloved wife, yet when she died he buried her on the side of the road. Why didn’t he take her to Mearat Hamahpaila (Hebron) with the other matriarchs?
Gematria:
“With Laban I have lived.” (32:5)
The numerical value of the word garte, which means, “I lived,” is 613.
The number 613 was a hint to Esau that although Yaacov lived with the trickster Lavan for a long time, he still kept all the 613 mitzvot (commandments).
Shabbat Shalom,
Rabbi Davis