Why did Yaakov become the father of our people and the hero of our faith? He has tense relationships with his brother Eisav, his wives Rachel and Leah, his father-in-law Lavan, and his three eldest children. There are times when he seems full of fear, others when he seems to act without total honesty. Perhaps we can find the answer through the idea of a journey, for Judaism is about faith as a journey. It begins with the journey of Avraham and Sarah and continues with the journey of Moshe and Bnei Yisrael across the desert to the Land of Israel. To be a Jew is to move, to travel, and only rarely, if ever, to settle down.
To be a Jew means not to be fully at home in the world. To be a Jew means to live within the tension between heaven and earth, creation and revelation, the world that is and the world we are called on to make, between exile and home, and between the universality of the human condition and the particularity of Jewish identity.Jews don’t stand still except when standing before God. The universe, from galaxies to subatomic particles, is in constant motion, and so is the Jewish soul.
Life as a journey means striving each day to be greater than we were the day before, individually and collectively.
If the concept of a journey is a central metaphor of Jewish life, what in this regard is the difference between Avraham and Yaakov in how we view the protagonists of the Torah? Avraham’s life is framed by two journeys both of which use the phrase Lech lecha, “undertake a journey”, once when he was told to leave his land and father’s house, the other at the Binding of Yitzchak when he was told, “Take your son, the only one you love – Yitzchak – and go [lech lecha] to Moriah.” Avraham goes immediately and without question, despite the fact that both journeys are wrenching in human terms. He loves God and trusts Him absolutely. Not everyone can achieve that kind of faith. It is almost superhuman.
Yaakov is different. What makes him unique is that his most intense encounters with God (the most dramatic in the whole book of Bereishit) happen while he journeys alone, at night, far from home, fleeing from one danger to the next, from Eisav to Lavan on the outward journey, from Lavan to Eisav on his homecoming.
First, Yaakov has a blazing epiphany, seeing the ladder stretching from earth to heaven, with angels ascending and descending. No one else, not even Moshe, has such a vision. In Vayishlach he has the haunting wrestling match with the man/angel which leaves him hurt but permanently transformed – the only person in the Torah to receive an entirely new name from God: Israel, which may mean, “he has wrestled with God and man” or “he has become a prince [sar] before God”.
Yaakov’s is someone with whom we can identify. Not everyone can aspire to the loving faith and total trust of an Avraham. But for Yaakov, at the depths of his despair, he is lifted to the greatest heights of spirituality. He is the man who encounters angels. He is the person surprised by God. He is the one who, when he feels most alone, finds that he is not alone, that God is with him, and that he is accompanied by angels. Yaakov’s message defines Jewish existence. It is our destiny to travel. We are the restless people. Rare and brief have been our interludes of peace. But at the dark of night we have found ourselves lifted by a force of faith we did not know we had, surrounded by angels we did not know were there. If we walk in the way of Yaakov, we too may find ourselves surprised by God.
Around the Shabbat Table
Questions to Ponder
What is your own personal force or strength that carries you through hard times?
What does it mean to wrestle with faith, as Yaakov did, and how can this lead to spiritual growth?
Why do you think God chose to reveal Himself to Yaakov in moments of fear or loneliness?
On the Parsha
Written by Sara Lamm
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
The Parsha in a Nutshell
Yaakov returns to Israel after 20 years and sends messengers to Eisav, hoping to reconcile. However, he hears Eisav is coming with 400 men, so Yaakov prepares for a fight. That night, Yaakov wrestles with an angel, emerging victorious with the new name ‘Yisrael’. Then Yaakov and Eisav meet but instead of battling, they embrace and part ways peacefully.
Yaakov purchases land near Shechem, where the prince kidnaps his daughter Dina. Her brothers avenge her by killing the city’s men. Yaakov’s family continue their journey, and tragically, Rachel dies giving birth.
The Parsha ends by listing Eisav’s descendants.
Philosophy of Rabbi Sacks
Delving Deeper
Through understanding Yaakov, we see that faith can grow, especially during times of struggle. Perhaps this is why are we the people of “Israel”, of Yaakov? Unlike Avraham, who had perfect faith, or Yitzchak, who lived a more peaceful life, Yaakov’s journey is filled with challenges, fears, and unexpected moments. It’s in these difficult times - when he is alone or facing tough decisions - that Yaakov encounters God. His story reminds us that faith doesn’t mean being perfect. It’s about persevering even things aren’t easy and being open finding God in unexpected moments.
Yaakov teaches us that even in our toughest times we’re never truly alone. Just like Yaakov, we might discover strength and support in places we didn’t think to look. The journey of faith is about growing and finding God’s help, especially when we need it most.
Just for fun, imagine if we (the Jewish people) were named after a different “hero” from the Torah. Who would it be and what qualities of their heroism would you hope to embody?
Parsha Activity
The Amazing Race (Torah at Home Edition)
Create a series of checkpoints around your home, each with a challenge or question inspired by a journey in the Torah. Perhaps trivia about Pesach on the couch or a ‘crossing the Red Sea’ task in the kitchen. Teams work together to complete each checkpoint, moving toward the final destination. It’s a great way to experience ‘obstacles’ and then overcome them in unity.
A Story for the Ages
Chana's Journey
A long time ago, before any king sat on the throne in the Land of Israel, there was a woman named Chana who very much wanted to have a child. Her husband Eli had another wife too, and he had children with her, but Chana longed to be a mother herself, and waited patiently for many years. She prayed and prayed to God, but still nothing changed and her heart ached. But Chana didn’t give up. She believed that God would help her, and month after month she remained hopeful.
So Chana went to the Tabernacle in Shiloh and prayed with all her heart. She was so focused and so desperate that she didn’t even speak out loud. Instead, she whispered to God, trusting that He could hear her every word. She promised that if God gave her a son, she would dedicate him to God’s service for his whole life.
To the surprise of everyone, God answered Chana’s prayer. That year she had a son named Shmuel. And just as she had promised, when Shmuel was old enough she brought him to the Tabernacle to serve God.
Chana’s prayer shows us that sometimes God answers prayers in surprising ways. Even though it felt like her prayers weren’t working, she kept faith in God. And she stayed true to her journey of trusting in God’s ways and His timeline. Eventually, God surprised her with a gift bigger than she had ever expected. Shmuel went on to become a great navi and leader. He anointed both King Shaul and King David, and Chana was blessed with many more children. We even learn how to daven with a silent amidah through Chana’s heartfelt example.
What journey are you on right now? How are you connecting with God while you navigate your way through a challenge?
What journey are you on right now? How are you connecting with God while you navigate your way through a challenge?
On the Haftara
Written by Rabbi Barry Kleinberg
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
A summary
The Haftara in a Nutshell
Haftara for Vayishlach
Ovadiah 1:1-21 (Minhag Anglia read Hosea 11:7-12:12)
The Book of Ovadiah, the shortest in Tanach, is a single chapter focused on the judgment of Edom, a neighbouring nation. Ovadiah condemns Edom for its violence and betrayal against Israel, especially for taking advantage during Jerusalem’s distress.
The prophet foretells Edom’s downfall, describing how their pride and sense of invincibility will lead to their destruction. The book concludes with a broader vision of Divine justice, declaring that all nations opposed to God will face judgment, while Israel will ultimately be restored, and God’s kingdom will prevail.
In discussing the conflict between Yaakov and Eisav, Rabbi Sacks wrote: “The choice of Jacob does not mean the rejection of Esau. Esau is not chosen, but neither is he rejected. He too will have his blessing, his heritage, his land. He too will have children who become kings, who will rule and not be ruled.”
Can you think of any other great empires who have oppressed the Jewish people who no longer exist?
Points to Ponder
The whole book is only 21 verses... why not read it and complete a whole book from Tanach this Shabbat!?
If you read it, was it easy to read and understand?
What questions are you left with after reading this book of Tanach?
Tanach Connections
Parsha and Haftara Links
While our Parsha continues the story of Yaakov’s life, the Haftara constitutes an entirely independent unit; not a continuation or a chapter, but a whole book from Tanach. At least, that’s how it looks if we consider the Haftara alone. But it is clear that the prophecy of Ovadiah was chosen as the Haftara for Parshat Vayishlach because it represents the conclusion of the encounter between Yaakov and Eisav.
We are explicitly told “Now these are the generations of Eisav, who is Edom” (Bereishit 36:1). Rivka is warned during her pregnancy that two nations will grow from her twin sons. From Eisav, the nation of Edom is born, and from Yaakov, Israel.
The connection between Eisav and Edom is stated in the Parsha, whilst the Haftara explains how the kingdom of Edom will fall.
At the beginning of the Parsha, Eisav is presented as a brother who is engaged in a tense quarrel with Yaakov, whereas by the end of the Parsha, he has severed himself from his brother and set out on an entirely different path. The Haftara helps us to understand how this severance came about, and where it led.
Most of Ovadiah’s prophecy seems to be addressed to Edom (the descendants of Eisav). What is his main message, and who is it really for?
Putting the Prophets into Context
The Book of Ovadiah
Who was Ovadiah?
Ovadiah was a prophet who first appears in I Kings Chapter 18. When Izevel (Queen Jezebel) was killing prophets, Ovadiah protected 100 of them by hiding them in caves, at great personal risk. His reward was the gift of prophecy.
Ovadiah was also a convert. It is taught that he was born into the nation of Edom, who were descendants of Yaakov’s brother Eisav, as we learn at the end of this week’s Parsha. The Babylonian Talmud (Sanhedrin 39b) says that Ovadiah is like an axe who brings down a forest, whose handle is carved from one of those trees within that very same forest. If Ovadiah was indeed born a Gentile, this might explain why, unlike most of the prophets, his father’s name is not specified in the text at all.
Are there other books of Tanach which use marriage or a relationship to symbolise the connection between God and the Jewish people?
[1] See the Covenant & Conversation piece entitled 'Love as Law, Law as Love' from Rabbi Sacks on Bamidbar
Quote of the Week
"Prophecy ceased in Israel with Haggai, Zechariah and Malachi in the Second Temple Era. But the prophetic truths have not ceased to be true. Only by being faithful to God do people stay faithful to one another.”
If you were writing to the Jewish people today, what key pieces of advice would you give them?
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the
Family Edition
is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant &
Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
“I have loved the Torah of R’ Chaim Schimmel ever since I first encountered it. It
strives to be not just about truth on the surface but also its connection to a
deeper truth beneath. Together with Anna, his remarkable wife of 60 years, they
built a life dedicated to love of family, community, and Torah. An extraordinary
couple who have moved me beyond measure by the example of their lives.” — Rabbi
Sacks
In a Nutshell Parshat Vayishlach tells the story of the meeting between Yaakov and Eisav after twenty-two years of separation. Hearing that his brother is…
The Jewish Journey
Family Edition
Vayishlach
Inspired by the teachings of Rabbi Lord Jonathan Sacks
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Vayishlach
The Jewish Journey
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The Summary
This is an abridged version of the essay The Birth of the World’s Oldest Hate, written by Rabbi Sacks in 2011.
Why did Yaakov become the father of our people and the hero of our faith? He has tense relationships with his brother Eisav, his wives Rachel and Leah, his father-in-law Lavan, and his three eldest children. There are times when he seems full of fear, others when he seems to act without total honesty. Perhaps we can find the answer through the idea of a journey, for Judaism is about faith as a journey. It begins with the journey of Avraham and Sarah and continues with the journey of Moshe and Bnei Yisrael across the desert to the Land of Israel. To be a Jew is to move, to travel, and only rarely, if ever, to settle down.
To be a Jew means not to be fully at home in the world. To be a Jew means to live within the tension between heaven and earth, creation and revelation, the world that is and the world we are called on to make, between exile and home, and between the universality of the human condition and the particularity of Jewish identity.Jews don’t stand still except when standing before God. The universe, from galaxies to subatomic particles, is in constant motion, and so is the Jewish soul.
Life as a journey means striving each day to be greater than we were the day before, individually and collectively.
If the concept of a journey is a central metaphor of Jewish life, what in this regard is the difference between Avraham and Yaakov in how we view the protagonists of the Torah? Avraham’s life is framed by two journeys both of which use the phrase Lech lecha, “undertake a journey”, once when he was told to leave his land and father’s house, the other at the Binding of Yitzchak when he was told, “Take your son, the only one you love – Yitzchak – and go [lech lecha] to Moriah.” Avraham goes immediately and without question, despite the fact that both journeys are wrenching in human terms. He loves God and trusts Him absolutely. Not everyone can achieve that kind of faith. It is almost superhuman.
Yaakov is different. What makes him unique is that his most intense encounters with God (the most dramatic in the whole book of Bereishit) happen while he journeys alone, at night, far from home, fleeing from one danger to the next, from Eisav to Lavan on the outward journey, from Lavan to Eisav on his homecoming.
First, Yaakov has a blazing epiphany, seeing the ladder stretching from earth to heaven, with angels ascending and descending. No one else, not even Moshe, has such a vision. In Vayishlach he has the haunting wrestling match with the man/angel which leaves him hurt but permanently transformed – the only person in the Torah to receive an entirely new name from God: Israel, which may mean, “he has wrestled with God and man” or “he has become a prince [sar] before God”.
Yaakov’s is someone with whom we can identify. Not everyone can aspire to the loving faith and total trust of an Avraham. But for Yaakov, at the depths of his despair, he is lifted to the greatest heights of spirituality. He is the man who encounters angels. He is the person surprised by God. He is the one who, when he feels most alone, finds that he is not alone, that God is with him, and that he is accompanied by angels. Yaakov’s message defines Jewish existence. It is our destiny to travel. We are the restless people. Rare and brief have been our interludes of peace. But at the dark of night we have found ourselves lifted by a force of faith we did not know we had, surrounded by angels we did not know were there. If we walk in the way of Yaakov, we too may find ourselves surprised by God.
Around the Shabbat Table
Questions to Ponder
On the Parsha
Written by Sara Lamm
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
The Parsha in a Nutshell
Yaakov returns to Israel after 20 years and sends messengers to Eisav, hoping to reconcile. However, he hears Eisav is coming with 400 men, so Yaakov prepares for a fight. That night, Yaakov wrestles with an angel, emerging victorious with the new name ‘Yisrael’. Then Yaakov and Eisav meet but instead of battling, they embrace and part ways peacefully.
Yaakov purchases land near Shechem, where the prince kidnaps his daughter Dina. Her brothers avenge her by killing the city’s men. Yaakov’s family continue their journey, and tragically, Rachel dies giving birth.
The Parsha ends by listing Eisav’s descendants.
Philosophy of Rabbi Sacks
Delving Deeper
Through understanding Yaakov, we see that faith can grow, especially during times of struggle. Perhaps this is why are we the people of “Israel”, of Yaakov? Unlike Avraham, who had perfect faith, or Yitzchak, who lived a more peaceful life, Yaakov’s journey is filled with challenges, fears, and unexpected moments. It’s in these difficult times - when he is alone or facing tough decisions - that Yaakov encounters God. His story reminds us that faith doesn’t mean being perfect. It’s about persevering even things aren’t easy and being open finding God in unexpected moments.
Yaakov teaches us that even in our toughest times we’re never truly alone. Just like Yaakov, we might discover strength and support in places we didn’t think to look. The journey of faith is about growing and finding God’s help, especially when we need it most.
Parsha Activity
The Amazing Race (Torah at Home Edition)
Create a series of checkpoints around your home, each with a challenge or question inspired by a journey in the Torah. Perhaps trivia about Pesach on the couch or a ‘crossing the Red Sea’ task in the kitchen. Teams work together to complete each checkpoint, moving toward the final destination. It’s a great way to experience ‘obstacles’ and then overcome them in unity.
A Story for the Ages
Chana's Journey
A long time ago, before any king sat on the throne in the Land of Israel, there was a woman named Chana who very much wanted to have a child. Her husband Eli had another wife too, and he had children with her, but Chana longed to be a mother herself, and waited patiently for many years. She prayed and prayed to God, but still nothing changed and her heart ached. But Chana didn’t give up. She believed that God would help her, and month after month she remained hopeful.
So Chana went to the Tabernacle in Shiloh and prayed with all her heart. She was so focused and so desperate that she didn’t even speak out loud. Instead, she whispered to God, trusting that He could hear her every word. She promised that if God gave her a son, she would dedicate him to God’s service for his whole life.
To the surprise of everyone, God answered Chana’s prayer. That year she had a son named Shmuel. And just as she had promised, when Shmuel was old enough she brought him to the Tabernacle to serve God.
Chana’s prayer shows us that sometimes God answers prayers in surprising ways. Even though it felt like her prayers weren’t working, she kept faith in God. And she stayed true to her journey of trusting in God’s ways and His timeline. Eventually, God surprised her with a gift bigger than she had ever expected. Shmuel went on to become a great navi and leader. He anointed both King Shaul and King David, and Chana was blessed with many more children. We even learn how to daven with a silent amidah through Chana’s heartfelt example.
What journey are you on right now? How are you connecting with God while you navigate your way through a challenge?
On the Haftara
Written by Rabbi Barry Kleinberg
Inspired by the Teachings of Rabbi Lord Jonathan Sacks
A summary
The Haftara in a Nutshell
Haftara for Vayishlach
Ovadiah 1:1-21 (Minhag Anglia read Hosea 11:7-12:12)
The Book of Ovadiah, the shortest in Tanach, is a single chapter focused on the judgment of Edom, a neighbouring nation. Ovadiah condemns Edom for its violence and betrayal against Israel, especially for taking advantage during Jerusalem’s distress.
The prophet foretells Edom’s downfall, describing how their pride and sense of invincibility will lead to their destruction. The book concludes with a broader vision of Divine justice, declaring that all nations opposed to God will face judgment, while Israel will ultimately be restored, and God’s kingdom will prevail.
In discussing the conflict between Yaakov and Eisav, Rabbi Sacks wrote: “The choice of Jacob does not mean the rejection of Esau. Esau is not chosen, but neither is he rejected. He too will have his blessing, his heritage, his land. He too will have children who become kings, who will rule and not be ruled.”
Points to Ponder
Tanach Connections
Parsha and Haftara Links
While our Parsha continues the story of Yaakov’s life, the Haftara constitutes an entirely independent unit; not a continuation or a chapter, but a whole book from Tanach. At least, that’s how it looks if we consider the Haftara alone. But it is clear that the prophecy of Ovadiah was chosen as the Haftara for Parshat Vayishlach because it represents the conclusion of the encounter between Yaakov and Eisav.
We are explicitly told “Now these are the generations of Eisav, who is Edom” (Bereishit 36:1). Rivka is warned during her pregnancy that two nations will grow from her twin sons. From Eisav, the nation of Edom is born, and from Yaakov, Israel.
The connection between Eisav and Edom is stated in the Parsha, whilst the Haftara explains how the kingdom of Edom will fall.
At the beginning of the Parsha, Eisav is presented as a brother who is engaged in a tense quarrel with Yaakov, whereas by the end of the Parsha, he has severed himself from his brother and set out on an entirely different path. The Haftara helps us to understand how this severance came about, and where it led.
Putting the Prophets into Context
The Book of Ovadiah
Who was Ovadiah?
Ovadiah was a prophet who first appears in I Kings Chapter 18. When Izevel (Queen Jezebel) was killing prophets, Ovadiah protected 100 of them by hiding them in caves, at great personal risk. His reward was the gift of prophecy.
Ovadiah was also a convert. It is taught that he was born into the nation of Edom, who were descendants of Yaakov’s brother Eisav, as we learn at the end of this week’s Parsha. The Babylonian Talmud (Sanhedrin 39b) says that Ovadiah is like an axe who brings down a forest, whose handle is carved from one of those trees within that very same forest. If Ovadiah was indeed born a Gentile, this might explain why, unlike most of the prophets, his father’s name is not specified in the text at all.
[1] See the Covenant & Conversation piece entitled 'Love as Law, Law as Love' from Rabbi Sacks on Bamidbar
Quote of the Week
"Prophecy ceased in Israel with Haggai, Zechariah and Malachi in the Second Temple Era. But the prophetic truths have not ceased to be true. Only by being faithful to God do people stay faithful to one another.”
The Prophetic Voice, Matot, Covenant & Conversation
Further Ponderings
If you were writing to the Jewish people today, what key pieces of advice would you give them?
Written as an accompaniment to Rabbi Sacks’ weekly Covenant & Conversation essay, the Family Edition is aimed at connecting teenagers with his ideas and thoughts on the parsha.
With thanks to the Schimmel Family for their generous sponsorship of Covenant & Conversation, dedicated in loving memory of Harry (Chaim) Schimmel.
The Birth of the World’s Oldest Hate
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Collective Responsibility
Feeling the Fear
No Longer Shall You Be Called Jacob
Physical Fear, Moral Distress