Idea 1
This week’s parsha continues the story of Yaakov Avinu, Jacob. After spending 20 years out of Israel in Charan (modern day Turkey) Yaakov decides it’s time to return home. He still hasn’t seen his older brother Esav (Esau) since Yaakov stole Esav’s birthright so many years ago. So Yaakov sends malachim (messengers / angels) ahead of him, they tell him that Esav is coming toward him with 400 men. Yaakov freaks out (rightfully so) and does 3 things in this order:
This is what I will call a “work-pray-work” sandwich. First Yaakov separates his people into two camps so that if one should be captured, the other can go free), prays to G-d (deliver me plz!!! הַצִּילֵ֥נִי נָ֛א!), and finally he sends a grand gift of goats, camels, cows, and donkeys.
Ok defining 2 terms for us —
So while I’m calling it a work-pray-work sandwich, we can also call this an effort-trust-effort sandwich (hishtadlus-bitachon-hishtadlus). Yaakov puts in his hishtadlus, his effort, by separating his camps, t hen prays, exhibiting bitachon or trusting in G-d to do what is meant to be done, and then does some more hishtadlus with the gifts he sends.
Of course some say that prayer IS hishtadlus (effort), but for the sake of this comparison, we won’t go there. (In Pirkey Avot we actually learn that the world stands on 3 things — Torah, avodah [literally “work” or “service” but understood to mean prayer] and gemilut chasadim [acts of kindness] עַל שְׁלֹשָׁה דְּבָרִים הָעוֹלָם עוֹמֶד: עַל הַתּוֹרָה, וְעַל הַעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים)
So take that for what you will — but the main point is: we can believe in the effectiveness of prayer at the same time we believe in the effectiveness of human effort. You need both, and Yaakov teaches us this here.
Idea 2
On the way to meet Esav, Yaakov and his family cross a river. After they all cross, Yaakov goes back to retrieve some items they left, and therefore ends up spending the night across the river alone. We are then told that Yaakov wrestled with a man / ish (איש) until dawn. Though Yaakov “wins” this struggle, he still ends up injured by the ish. Yaakov doesn’t let the ish go without giving him a blessing though. The Ish renames Yaakov, “Yisrael” because he struggled with G-d — כִּֽי־שָׂרִ֧יתָ עִם־אֱלֹקים and prevailed (Sar)iti El(okim) — Yisrael? You hear it?
Rashi (Rabbi Shlomo Yitzchaki) comments that this name change represents a change in Yaakov. Yaakov can be connected etymologically to a few words, some meaning follower, deceiver, trickery etc. — all names that imply secrets, lack of openness. While previously Yaakov got his blessings through deceit, now he will receive them through openness, as Yisrael. This name reflects facing struggles head-on, being noble and worthy.
Yaakov / Yisrael then asks the ish for his name, to which the ish responds: “Why do you want to know my name?” Rashi comments that the angel / ish meant that angels have no fixed name, shem kavua (שם קבוע) — their names change according to the service they are commanded.
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