SEDRA : Vayishlach : HERTZ CHUMASH P.122 Genesis Chap 32. verse 4

This week's Sedra is generously sponsored by Ruth Hampel in memory of the late David Hampel

SYNOPSIS:

Jacob was approaching the land of Israel, so he sent messengers with a conciliatory message to nearby Edom where his brother Esau had settled. They returned with the news that Esau was approaching with four hundred men. Preparing for the worst, Jacob divided his camp into two parts so that if one were attacked the other might escape. He also sent a succession of valuable gifts to Esau in order to ingratiate himself to him.

That night, Jacob sent his wives and children across the ford of Jabbok and stayed behind alone to pray. A "man" appeared and wrestled with him until dawn. Being unable to overcome Jacob, the man, who was an Angel of G-d, touched the hollow of his thigh and lamed him. Nevertheless, Jacob refused to release his opponent from his grasp until he received a blessing. His wish was granted - henceforth, he would be called by a new name, Israel, meaning "he that prevails with G-d". At this time, as a consequence of Jacob's injury, the law regarding the prohibition of eating "Gid Hanashe" - the sciatic nerve, was enacted. Jacob now came face to face with Esau who embraced him with affection. All his wives and their children were also introduced and bowed before Esau. Jacob then prevailed upon Esau who accepted the generous gift he had prepared for him. Sensibly refusing Esau's offer of an armed escort, Jacob parted from his brother and eventually reached Schechem where he settled. There he bought some land, pitched his tent and in gratitude built an altar to G-d.

Dinah, Jacob's only daughter, was captured and seduced by Schechem, the son of Hamor, who declared his love for her and sought Jacob's permission to marry her. Dinah's brothers intervened and declared that they could not allow intermarriage or permit trade relationships with the people of Schechem unless and until the males were circumcised. So deeply in love was Schechem with Dinah that this condition was readily accepted. `On the third day' whilst they were in a weak state and in pain recovering from the operation, Simeon and Levi (Dinah's brothers) wreaked their revenge by slaying all the men and despoiling the city. Jacob rebuked his sons but they justified themselves by asking whether their sister should be treated like a harlot.

At G-d's bidding, Jacob returned to Bethel where he had made his vow to G-d concerning his safe return to the land of his birth. First he buried all the idols in the possession of his household under an oak tree in Schechem. G-d appeared to him again, calling his name Israel, and renewed the covenant to give the land to him and his seed. As they were approaching Bethlehem, Rachel died in giving birth to Benjamin, and was buried there. At long last, Jacob reached Hebron where he was reunited with his father. Isaac died at the age of 180 years and his sons Esau and Jacob buried him.

The Generations of Esau are then enumerated. Esau had become very wealthy but as there was insufficient land in Canaan for both he and his brother to tend their flocks and herds, he took his family and possessions and settled in Mount Seir in the land of Edom. He became the ancestor of many chieftains of tribes who settled in that territory.

HAPHTORAH HERTZ CHUMASH P.135 Hosea Chap 11 Verse 7

Jacob's striving with the Angel represents the pinnacle of his spiritual greatness. The Haphtorah laments Israel's descent from its high spiritual level.

TELL ME RABBI .... WHY DO WE READ MAFTIR (TWICE)?

The Talmudic sages fixed the rule that the reading of the Haphtorah could not be done independently of the Torah reading. The Maftir, the person called up to read from the Prophets, first had to read a portion from the Torah (Megillah 23a; Sotah 39b). This Torah portion is now also designated as Maftir, to distinguish it from the Haphtorah, the reading from the Prophets. On an ordinary Shabbat, the Maftir consists of rereading the last few verses (at least three) of the weekly Torah portion. On the festivals, the Shabbat of Rosh Hodesh, the Shabbat of Channukah, and on the Four Special Shabbatot that precede Pesach, the Maftir consists of a special appropriate reading from another Torah scroll.

The reason given for preceding the Haphtorah with a brief passage from the Torah is to emphasise "the honour of the Torah". If the Haphtorah reading were independent of the Torah reading, and equal honour extended to both, the erroneous impression might be conveyed that the Torah and the Prophets are of equal sanctity and authority which is not so. The books of the Prophets, though a part of the Bible, are not equal to Torah. By making the reading of the Haphtorah dependent on first reading a Torah portion, the sages stressed the notion that while the books of the Prophets are rooted in Torah, their teachings based on Torah and their Divine messages intended to strengthen loyalty to the Torah and its teaching they could not be treated independently of Torah.

For this reason the Maftir is not counted among the official seven or five aliyot to the Torah on Shabbat or the festivals. Maftir is an addition to the required number. And while only someone over Bar Mitzvah may be called to the reading of the Torah, a child under thirteen may be called upon to read the Maftir and Haphtorah (except Parshat Zakhor which is regarded as a Biblical requirement). The status of the Maftir in relation to the regular Torah reading was thus downgraded. However since the time that those receiving an aliyah no longer read the Torah themselves (as used to be the custom) this aliyah has evolved into a special honour probably because it is the only aliyah which provides the opportunity of demonstrating one's proficiency. Persons who merit a special distinction in the synagogue, or who celebrate a special event in their lives, are still accorded the honour of reciting the Haphtorah and its accompanying blessings.

"Shabbat Shalom" is generously sponsored by Rosetta and Nathan Baron