Fear, Faith, and the Courage to Walk Forward: Vayishlach 5786

 This item was first posted in Hanassi Highlights, 4 December 2025. You can also read it in Hebrew via AI translation here.

As Yaakov Avinu prepares to meet his brother after 20 long years, he is engulfed by uncertainty. He had fled when Esav’s anger was still burning, and now he must face him again—without knowing how Esav will respond, or whether the old desire for revenge still lingers. Yaakov faces the unknown.

The Torah describes his emotional state with raw honesty: “וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ – Yaakov was very afraid and distressed.” Fear, anxiety, and uncertainty are not abstract concepts here; they are lived, felt experiences. And they resonate deeply with us today

But there is a major question. If anyone should not have been afraid, surely it was Yaakov. Hashem had already promised him, more than once, that He would guard him, return him safely, and never abandon him. So why the fear? Why the distress?

Chazal and the Rishonim offer several explanations. Rashi (based on Gemara Berachot) suggests “שמא יגרום החטא” – Yaakov was concerned that perhaps he had sinned and was no longer worthy of the promise. The Ibn Ezra adds that perhaps he feared not for himself but for his family; Hashem had guaranteed his safety, but not theirs.

But the Abarbanel boldly rejects all of this. His reading is remarkably simple and profoundly human. Yaakov was afraid because going into a potential war is frightening. Divine promises do not erase human emotion. Emunah does not override the heart.

According to the Abarbanel, Yaakov’s fear is not a sign of weak faith. It is the opposite:
His faith is what allowed him to act despite his fear. He still prays. He still strategises. He still prepares. Faith does not remove uncertainty—it gives us the courage to navigate uncertainty.

This is a transformative idea, especially in the world we inhabit today. Over the past years we have been repeatedly reminded that life is far less predictable than we once imagined. We have lived with sirens and shifting realities. The sense of certainty we once took for granted feels shattered.

Modern psychology tells us that one of the greatest drivers of anxiety is not danger, but the intolerance of uncertainty. Our instinct is to try to control everything, predict everything, know everything.

But Parashat Vayishlach offers a different path. We are allowed to feel fear. We are allowed to feel unsettled. That is part of being human. But we do not let fear decide our next step. Like Yaakov, we move forward - with caution, with preparation, and with faith that we do not walk alone.

As we face an unpredictable world, may we draw strength from Yaakov  Avinu’s example and find the courage not necessarily to be unafraid—but to keep walking even when we are.

Shabbat Shalom, Rabbi Joel Kenigsberg

From Yaakov to Yisrael: Transforming Survival into Significance

 The dramatic encounter between Yaakov and the mysterious malach is often read as a story of struggle and blessing. Yet the words Yaakov utters at this moment—“I will not let you go until you bless me”—are astonishing. We do not normally turn to angels for blessings; blessings flow from HaKadosh Baruch Hu Himself. Why would Yaakov demand a berachah from a malach? Our member Rabbi Paul Bloom offers a convincing answer.

Chazal explain that Yaakov was articulating a profound truth that resonates throughout Jewish history: overcoming adversity is not the ultimate goal. Victory over Lavan, Esav, or any other threat is merely survival. Survival alone cannot define the destiny of Am Yisrael. Yaakov sensed that beneath this struggle lay a hidden berachah—an emerging future greater than the conflict itself. He demands that the malach reveal it.

And the malach does—by uttering the single most transformative word in the entire parashah, perhaps in the entire Tanach: “Yisrael”, a name that becomes the eternal core of our personal and national identity—Am Yisrael, Eretz Yisrael, Medinat Yisrael.

A New Name—But Not a Replacement

It is a mistake to assume Yaakov’s name was changed to Yisrael. Chazal (Berachot 13a) teach the opposite. When Avram’s name changed to Avraham, the old name disappeared; it was a kind of spiritual rebirth. But Yaakov remains Yaakov forever. We refer to Hashem every day as “Elokei Avraham, Elokei Yitzchak, v’Elokei Yaakov.” Yisrael is not a replacement identity—it is an additional layer, an elevated dimension built upon the foundation of Yaakov.

What Does “Yisrael” Mean? Three Dimensions of Destiny

The Kli Yakar offers three interpretations of the name Yisrael, each revealing another aspect of our mission:

1. From “She’er” – To See Clearly
    Yisrael means one who sees. Yaakov is now granted a prophetic vision: clarity to perceive Hashem’s hand in history, in redemption, and in the unfolding future.
   
   
2. From “Yashar” – Integrity and Uprightness
    Yisrael embodies unwavering moral and spiritual integrity—direct, focused, aligned with Divine truth.
   
   
3. From “Sar” – A Prince of God
    A leader appointed by Hashem, carrying dignity, responsibility, and authority.

These meanings are not contradictory; they intertwine to form the essence of the Jewish mission.

The Two Names: A Map of Human Growth

The alternation between “Benei Yaakov” and “Benei Yisrael” throughout Tanach points to something deeper. The transition from Yaakov to Yisrael mirrors the inner development of every human being. Many years ago, someone described the four stages of personal growth—all beginning with the letter “S”:

1. Survival – Navigating danger, hardship, or instability.
   
   
2. Stability – Building home, family, relationships, and security.
   
   
3. Success – Developing excellence—professionally, spiritually, intellectually.
   
   
4. Significance – Contributing to the world; transforming others; leaving a legacy.

Yaakov’s early life is defined by survival—escaping Esav, enduring Lavan. He eventually builds stability—a home, a family, a return to Eretz Yisrael. But the malach reveals that his mission does not end there. Yisrael represents the stages of success and significance.

Yaakov internalized the Torah of Avraham, Yitzchak, and the Beit Midrash of Shem and Ever. But Yisrael would achieve something neither Avraham nor Yitzchak accomplished: building an entire nation of ovdei Hashem, all righteous, all committed. Yaakov is the foundation; Yisrael is the destiny.

Yaakov and Yisrael Before Hashem

The Shem MiShmuel offers a complementary perspective. Yaakov and Yisrael express two modes in our relationship with Hashem:

●      Yaakov – the posture of yirah, awe, humility, and submission.

●      Yisrael – the posture of ahavah, love, closeness, and uplift.

A Jew needs both. Yaakov remains the bedrock even when one ascends to the level of Yisrael. Awe does not disappear when love arrives; it becomes its silent foundation.

The Name of a People—and a Nation

Interestingly, when the State of Israel was being established, the name “Israel” was not an obvious choice. Early discussions by the Jewish Agency considered names like “Zion,” “Yehudah,” or “Ever.” But Ben-Gurion insisted that the only name worthy of the renewed homeland of the Jewish people was the one bestowed upon Yaakov in this week’s parashah—Yisrael—the name that carries a Divine promise of future greatness. For just as Yaakov’s life journey moved from survival to significance, so too the modern State of Israel emerged from generations of persecution and danger, establishing stability, and now stands poised to bring Jewish spiritual and moral excellence to the world.

The Blessing Endures

The blessing Yaakov demanded and received was not for himself alone. It was for his descendants—for us. It was a declaration that the Jewish people are destined for more than survival. We are called to succeed, to uplift, to contribute, to sanctify, to bring significance into the world.

May we—and our children—continue to fulfill the promise embedded in our name,
 Yisrael, and merit to see its ultimate realization.

Yehi Ratzon.

The strength to overcome angels: Vayishlach 5785

Our father Yaakov sends emissaries to meet his brother Eisav, seeking to mollify him and to head off a possibly violent, even fatal, confrontation. Opinions in Midrash and the commentaries differ as to whether these emissaries were angels or humans. Either way it appears from the parsha that they failed in their mission and were unable to deflect Eisav and his four hundred armed men from confronting Yaakov. 

If we agree that the emissaries were mere humans, it is understandable that they might fail in their mission of dissuading Eisav and of convincing him to leave Yaakov and his family alone. However, if we believe that Yaakov’s emissaries were truly angels, then how could they have failed in their mission?

Another incident in the life of Yaakov does however reveal that human will and strength can overcome even an angel. Yaakov wrestles the angel of Eisav to a standoff, whereupon his name is changed to Yisrael because he was able to wrestle with angels and men and emerge triumphant. Never underestimate the power of a human being for good or to wreak havoc. Eisav’s determination to harm Yaakov is so intense and fixed that even a horde of angels cannot deflect him from his evil purpose. Angels have no freedom of will and are inherently weaker than are human beings. They possess no hidden resources of will and strength: they are what they are. Humans in contrast, when taxed, can be righteous or evil in the extreme. 

Only when Eisav finally sees Yaakov and his family before him does his will waver and he becomes more conciliatory. He is naturally influenced by the vast amount of money that Yaakov showers upon him. That is also part of human nature—to be susceptible to matieral inducements and weakened by monetary corruption. It is not the sight of heavenly angels that softens Eisav’s heart towards his brother as much as it is the largesse that Yaakov bestows upon him. 

Over the long history of the Jewish people, many a decree conceived against Jews has been thwarted because money has been paid to the proposed enforcers. As distasteful as this may seem, this method was always employed to aid Jewish survival in difficult times and places. Angels are not however subject to such temptations. Though humans can overcome angels, rarely can they escape temptation and its resulting troubles.

The same necessary strength of will that is part of the human makeup to overcome angels is also present when humans face temptations and difficult choices in life. There was once a campaign against drug use by teenagers in the United States. The campaign’s slogan was “Just Say No.” I realize that this is a very simplistic way to deal with the problem of drug use but it has the ring of truth to it. The strength to say no to angels is the same strength to say no to harm and evil.

Shabbat shalom, Rabbi Berel Wein

Parshat Vayishlach: The Meaning of the Name Israel

The Hanassi Blog is delighted to host another devar Torah by our member, Rabbi Paul Bloom. Paul explains: this piece is written in honor of the sixth yahrzeit of my mother, Gitel Bas Yisraell z’L HaKohen, who has all the traits described by the Kli Yakar.

This week’s parsha, Vayishlach, contains one of the most profound and transformative moments in the Torah. Yaakov wrestles all night with a mysterious figure, described as a malach—an angel. At the end of their struggle, the malach asks Yaakov his name.

“He replied, ‘Jacob.’ But he said, ‘Your name shall no longer be Jacob, but Israel; for you have striven with beings divine and human, and have prevailed.’” (Bereishit 32:28–29)

Some commentators, including Rashi, explain that this angel was the spiritual representative of Esav, Yaakov’s brother and adversary. The struggle was more than physical—it was deeply spiritual, symbolizing the challenges Yaakov would face throughout his life, and the struggles Klal Yisrael would encounter across generations.

What makes this episode so powerful is the bracha Yaakov receives. His name is changed to Yisrael—a word of immeasurable significance and transformative power. The name signifies a new identity and destiny, not only for Yaakov but for his descendants. Let’s delve into the meaning of Yisrael as explained by the Kli Yakar, who offers three profound interpretations of the word and its relevance to us.

1. The Vision of Yisrael: Seeing Beyond

The Kli Yakar suggests that the root of Yisrael is related to the verb shur, meaning to see clearly. This represents the ability to perceive beyond the physical—to see the presence of the Shechinah in the world, even in times of darkness and struggle.

This interpretation connects to Yaakov’s struggle with the malach. As they wrestled, they raised dust that reached the Kisei HaKavod, the heavenly throne. The dust was intended to blind Yaakov, obscuring his vision of holiness. Similarly, our enemies often try to "throw dust in our eyes"—to blind us to the presence of Hashem. But Yisrael symbolizes the ability to see through the dust and recognize Hashem’s hand even amidst adversity.

2. Yisrael as Yashar-El: The Straight Path

The second explanation connects Yisrael to the word yashar, meaning upright, honest, and moral. To be Yisrael means to live with integrity, guided by a divine moral compass.

This yashrut—moral clarity—stems from Torah, which provides a timeless and unshakable value system. Unlike societies that build morality on shifting human ideologies, Klal Yisrael’s values are grounded in the eternal truths of Torah.

3. Yisrael as Sar-El: Leadership and Authority

The third interpretation sees Yisrael as stemming from the word sar, meaning a prince or leader. As Yisrael, Klal Yisrael is destined to serve as a spiritual leader to the world, fulfilling Yeshayahu’s vision:

“Many peoples shall go and say, ‘Come, let us go up to the mountain of Hashem, to the house of the God of Jacob; that He may instruct us in His ways.’” (Yeshayahu 2:3)

This vision is Messianic, promising a future where the nations of the world recognize the truth of Torah and seek guidance from Klal Yisrael.

Yaakov and Yisrael: Two Dimensions of Spirituality

It’s important to note that Yaakov’s name change is not permanent, as was Avram’s transformation into Avraham. Throughout the Torah, Yaakov is sometimes called Yaakov and sometimes Yisrael. Why?

Yaakov represents one aspect of our identity: groundedness in this world. The name Yaakov is linked to eikev—the heel—symbolizing physicality and the challenges of navigating a material existence. In contrast, Yisrael contains the letters li rosh—"I have a head"—signifying transcendence and spiritual aspiration. Together, these names represent the duality of our mission: to remain firmly rooted in this world while striving to connect with the heavens.

The Nesivot Shalom expands on this duality, explaining that Yaakov reflects yirat Hashem—awe and discipline in serving Hashem. Yisrael reflects ahavat Hashem—passion and joy in our connection to Hashem. These two modes, reverence and love, form the foundation of our relationship with the Divine.

The Legacy of Yisrael Today

The name Yisrael carries profound relevance for us as individuals and as a nation. It reminds us that, like Yaakov, we may wrestle with challenges, adversaries, and spiritual struggles. Sometimes the dust clouds our vision, but we must strive to see the presence of Hashem, remain steadfast in our values, and lead with purpose and integrity.

Interestingly, when the modern State of Israel was founded, David Ben-Gurion chose the name Medinat Yisrael. Many other names were proposed—Ivriya or Yehuda—but Yisrael was selected. Perhaps, just as the malach whispered Yaakov’s new name, the same divine inspiration guided this decision, reminding us of our eternal mission and identity.

May we merit to fully embrace the name Yisrael, with its vision, integrity, and leadership, and may it guide us to the ultimate geulah, speedily in our days.