Parashat Vayishlach

Parashat VaYishlach is replete with episodes that eerily correspond to the current situation of the Jewish people today. In three of these episodes, we find an underlying common denominator, which might offer us a lesson for today.

Episode One: The parashah begins with a scared Jacob. Ever since Jacob had underhandedly received the blessings of the firstborn, Esau had sworn to kill him. Jacob receives word that Esau is headed toward his camp with a small army of 400 warlords. Jacob prepares in three ways. First, he attempts diplomacy. He prepares luxurious gifts for his brother and plans the words he will say upon greeting his brother. Second, he prepares for an attack. Jacob’s people are not warriors so he divides his entourage, including his immediate family, into two camps. The thinking was that if Esau strikes one group, at least the other will flee to safety. He is resigned to the idea that in case of battle, one half of his people will be sacrificed to ensure the survival of the others. And, third, Jacob prays. Fortuitously, after receiving gifts, meeting Jacob’s large family and hearing Jacob’s words of supplication, Esau continues on his way and the potential conflict passes without incident.

Episode Two: In the midst of this crisis, another dramatic encounter occurs. On the eve of Esau and Jacob’s meeting, a “man” – described by Hazal (our sages) as a messenger of God – appears and wrestles with Jacob. When the man realizes he cannot win the fight, he pleads with Jacob to release him. Jacob agrees so long as the man blesses him, which he does by bestowing upon Jacob the name Yisrael, a designation later reaffirmed by God. Nevertheless, upon leaving, the man strikes a last blow that injures Jacob and leaves him limping. So significant is this injury that we continue to commemorate it by avoiding the consumption of meat from the area of the sciatic nerve, as stipulated in the laws of kashrut.

Episode Three: Immediately following these events, Jacob’s daughter, Dina, is kidnapped by Shechem, a prince who lives in the neighboring city of the same name, together with his father, the king. Shechem rapes Dina and does not allow her to leave. Two of Dina’s brothers, Shimon and Levi, plan and execute a raid on the city, freeing their sister and slaughtering all of the men. Jacob chastises the brothers for their actions – both because he disapproves and because he is concerned for their relationship to the other neighboring people. Shimon and Levi respond with a rhetorical question – “Shall our sister be made a prostitute?” And there the story ends.

What do these episodes have in common? Not only are they unified by the theme of war, but they also contain an important insight regarding victory. Ostensibly, all three incidents end well: Jacob has averted war with Esau, Jacob and his future generations receive a blessing of victory reaffirmed by God, and Dina is freed from Shechem. However, all of these “victories” also contain defeat. Jacob avoided war now, but the two will meet again in the future with less fortunate results. Jacob leaves his wrestling match with a blessing from God but he is also left limping. Dina is freed, but at what cost? There is no definitive victory in any of these events; there are merely facets of victory, flawed by strong elements of defeat. 

Am Yisrael Chai is the motto that Israelis have spontaneously and unanimously accepted for the events and ongoing aftermath of October 7th. Am Yisrael Chai means many things. It’s a vow, an affirmation, a call to action, a message of defiance. It is a statement that draws on the very story of Jacob and his family. After 24 years of separation and silence, Joseph reveals his true identity to his brothers in Egypt. He says to them “I am Joseph. Is my father still alive?” The implicit response is, indeed, with all of the victories and despite the defeats, Am Yisrael Chai.