Vayishlach


Vayishlach or Vayishlah is the eighth weekly Torah portion in the annual Jewish cycle of Torah reading. In the parashah, Jacob reconciles with Esau after wrestling with a "man". The prince Shechem rapes Dinah, whose brothers sack the city of Shechem in revenge. In the family's subsequent flight, Rachel gives birth to Benjamin and dies in childbirth.
The parashah constitutes The parashah has the most verses of any weekly Torah portion in the Book of Genesis. It is made up of 7,458 Hebrew letters, 1,976 Hebrew words, 153 verses, and 237 lines in a Torah Scroll. Jews read it the eighth Sabbath after Simchat Torah, in November or December.

Readings

In traditional Sabbath Torah reading, the parashah is divided into seven readings, or, aliyot. In the Masoretic Text of the Tanakh, Parashah Vayishlach has six "open portion" divisions. The first open portion is further subdivided by two "closed portion" divisions. The first open portion spans the first four readings and part of the fifth reading. The two closed portion divisions occur in the fourth reading. The second and third open portion divides the fifth reading, and extends into the sixth. The fourth and fifth open portion divides the sixth reading and extends into the seventh. And the fifth and sixth open portion divisions divide the seventh reading.

First reading — Genesis 32:4–13

In the first reading, Jacob sent a message to Esau in Edom that he had stayed with Laban until then, had oxen, donkeys, flocks, and servants, and hoped to find favor in Esau's sight. The messengers returned and greatly frightened Jacob with the report that Esau was coming to meet him with 400 men. Jacob divided his camp in two, reasoning that if Esau destroyed one of the two, then the other camp could escape. Jacob prayed to God, recalling that God had promised to return him whole to his country, noting his unworthiness for God's transformation of him from a poor man with just a staff to the leader of two camps, and prayed God to deliver him from Esau, as God had promised Jacob good and to make his descendants as numerous as the sand of the sea. The first reading ends here.

Second reading — Genesis 32:14–30

In the second reading, Jacob assembled a present of hundreds of goats, sheep, camels, cattle, and donkeys to appease Esau, and instructed his servants to deliver them to Esau in successive droves with the message that they were a present from his servant Jacob, who followed behind. As the presents went before him, Jacob took his wives, handmaids, children, and belongings over the Jabbok River, and then remained behind that night alone. Jacob wrestled with a "man" until dawn, and when the "man" saw that he was not prevailing, he touched the hollow of Jacob's thigh and strained it. The man asked Jacob to let him go, for the day was breaking, but Jacob would not let him go without a blessing. The man asked Jacob his name, and when Jacob replied "Jacob," the man told him that his name would no more be Jacob, but Israel, for he had striven with God and with men and prevailed. Jacob asked the "man" his name, but the "man" asked him why, and then blessed him. The second reading ends here.

Third reading — Genesis 32:31–33:5

In the third reading, Jacob named the place Peniel, saying that he had seen God face to face and lived. And at sunrise, Jacob limped from the injury to his thigh. Because of this, the Israelites do not eat the sinew of the vein that is the hollow of the thigh, because the man touched the hollow of Jacob's thigh. When Jacob saw Esau coming with 400 men, he divided his family, putting the handmaids and their children foremost, Leah and her children next, and Rachel and Joseph at the back. Jacob went before them, and bowed to the ground seven times as he approached his brother. Esau ran to meet him, embraced him, and kissed him, and they wept. Esau asked who the women and children were. The third reading ends here.

Fourth reading — Genesis 33:6–20

In the fourth reading, Jacob told Esau that the women and children were his, and they all came to Esau and bowed down. Esau asked what Jacob meant by all the livestock, and Jacob told him that he sought Esau's favor. Esau said that he had enough, but Jacob pressed him to accept his present saying that seeing Esau's face was like seeing the face of God, and Esau took the gifts. Esau suggested that Jacob and he travel together, but Jacob asked that Esau allow Jacob's party to travel more slowly, so as not to tax the young children and the flocks, until they came to Esau in Seir. Esau offered to leave some of his men behind with Jacob, but Jacob declined. So Esau left for Seir, and Jacob left for Sukkot, where he built a house and made booths for his cattle, thus explaining the place's name. A closed portion ends here.
In the continuation of the reading, Jacob came to Shechem, where he bought a parcel of ground outside the city from the children of Hamor for a hundred pieces of money. Jacob erected an altar there, and called the place El-elohe-Israel. The fourth reading and a closed portion end here with the end of chapter

Fifth reading — Genesis 34:1–35:11

In the fifth reading, in chapter when Dinah went out to see the daughters of the land, the prince of the land, Shechem the son of Hamor the Hivite, saw her and lay with her by force. Shechem loved Dinah and asked Hamor to arrange that he might marry her. Jacob heard that Shechem had defiled Dinah while Jacob's sons were in the field, and Jacob held his peace until they returned. When Jacob's sons heard, they came in from the field very angry. Hamor went out to Jacob and told him that Shechem longed for Dinah, and asked Jacob to give her to him for a wife, and to agree that their two people might intermarry and live and trade together. And Shechem offered to give Jacob and his sons whatever they wanted as a bride price. Jacob's sons answered with guile, saying that they could not give their sister to one not circumcised, and said that they would consent only on the condition that every man of the town became circumcised, and then the two people might intermarry and live together; otherwise they would leave. Their words pleased Hamor and Shechem, and Shechem did so without delay, out of delight with Dinah. Hamor and Shechem spoke to the men of the city in the city gate, saying that Jacob's family were peaceable, and advocated letting them dwell in the land, trade, and intermarry. Hamor and Shechem reported that Jacob's people would only do so on the condition that every man of the town was circumcised, and they argued that the men do so, for Jacob's animals and wealth would add to the city's wealth. The men heeded Hamor and Shechem, and every man of the city underwent circumcision. On the third day, when the men of the city were in pain, Jacob's sons Simeon and Levi each took his sword, came upon the city with stealth, and killed all the men, including Hamor and Shechem, and took Dinah out of the city. Jacob's sons looted the city, taking as booty their animals, their wealth, their wives, and their children. Jacob told Simeon and Levi that they had made him odious to the inhabitants of the land, who would gather together against him and destroy their family. Simeon and Levi asked whether they were to allow someone to treat their sister as a prostitute. The first open portion ends here with the end of chapter
As the reading continues in chapter God told Jacob to move to Bethel, and make an altar there to God, who had appeared to him there when he first fled from Esau. Jacob told his household to put away their idols, change their garments, and purify themselves for the trip to Bethel, and they gave Jacob all their idols and earrings and Jacob buried them under the terebinth by Shechem. A terror of God fell upon the nearby cities so that the people did not pursue Jacob, and they journeyed to Luz, built an altar, and called the place El-beth-el. Rebekah's nurse Deborah died, and they buried her below Beth-el under an oak they called Allon-bacuth. And God appeared to Jacob again and blessed him, saying to him that his name would not be Jacob anymore, but Israel. God told him to be fruitful and multiply, for nations and kings would descend from him. The fifth reading ends here.

Sixth reading — Genesis 35:12–36:19

In the sixth reading, God told Jacob that God would give Jacob and his descendants the land that God gave to Abraham and Isaac. And Jacob set up a pillar of stone in the place, poured a drink-offering and oil on it, and called the place Bethel. They left Bethel, and before they had come to Ephrath, Rachel went into a difficult labor. The midwife told her not to fear not, for this child would also be a son for her. And just before Rachel died, she named her son Ben-oni, but Jacob called him Benjamin. They buried Rachel on the road to Ephrath at Bethlehem, and Jacob set up a pillar on her grave. And Israel journeyed beyond Migdal-eder. While Israel dwelt in that land, Reuben lay with Jacob's concubine Bilhah, and Israel heard of it. The text then recounts Jacob's children born to him in Padan-aram. Jacob came to Isaac at Hebron, Isaac died at the old age of 180, and Esau and Jacob buried him. The second open portion ends here with the end of chapter
As the reading continues in chapter the text recounts Esau's children. Esau took his household, animals, and all his possessions that he had gathered in Canaan and went to a land apart from Jacob, in Edom, for their substance was too great for them to dwell together. The text then recounts Esau's descendants, among whom were Amalek. The sixth reading and the third open portion end here.

Seventh reading — Genesis 36:20–43

In the seventh reading, the text enumerates the descendants of Seir the Horite. The fourth open portion ends here.
In the continuation of the reading, the text lists the Kings of Edom. The maftir reading of that concludes the parashah lists the chiefs of Esau. The seventh reading, the fifth open portion, and the parashah end here with the end of chapter

Readings according to the triennial cycle

Jews who read the Torah according to the triennial cycle of Torah reading read the parashah according to the following schedule:
Year 1Year 2Year 3
2016–2017, 2019–2020...2017–2018, 2020–2021...2018–2019, 2021–2022...
Reading
1
2
3
4
5
6
7
Maftir

In inner-Biblical interpretation

The parashah has parallels or is discussed in these Biblical sources:

Genesis chapter 32

The force of 400 men that Esau brought with him to meet Jacob in exceeded the 318 men with whom Abraham defeated four kings and rescued Lot in
In Jacob reminded God that God had promised that Jacob's descendants would be as numerous as the sands. In God promised that Abraham's descendants would as numerous as the stars of heaven. In God promised that Abraham's descendants would as numerous as the stars of heaven and the sands on the seashore. In God reminded Isaac that God had promised Abraham that God would make his heirs as numerous as the stars. Similarly, in Moses reminded God that God had promised to make the Patriarch's descendants as numerous as the stars. In Moses reported that God had multiplied the Israelites until they were then as numerous as the stars. In Moses reported that God had made the Israelites as numerous as the stars. And foretold that the Israelites would be reduced in number after having been as numerous as the stars.
part of the haftarah for the parashah, interpreted Jacob's encounter with the angel. says that Jacob by his strength strove with a godlike being. says that Jacob strove with an angel and prevailed, and that the angel wept and supplicated Jacob. And further says that at Bethel, Jacob found the angel and spoke with him there.
Just as in Jacob asked his adversary to tell him his name, in Manoah asked the angel who visited him and his wife, “What is your name, so that when your words come to pass, we may do you honor?” And just as in Jacob's adversary replied: “Why is it that you ask after my name?” in the angel replied to Manoah: “Why do you ask after my name, seeing it is hidden?”

Genesis chapter 33

The 100 pieces of silver that Jacob paid the children of Hamor for the parcel of ground where he had spread his tent outside the city of Shechem in compares with the 400 shekels of silver that Abraham paid Ephron the Hittite to buy the cave of Machpelah and adjoining land in the 50 shekels of silver that King David paid Araunah the Jebusite for Araunah's threshing floor, oxen, and wood in 2 Samuel ; and the 17 shekels of silver that Jeremiah paid his cousin Hanamel for his field in Anathoth in the land of Benjamin in

Genesis chapter 35

The report of that Reuben lay with Bilhah, his father's concubine, and Israel heard of it, is echoed in when Jacob recalled the incident and deprived Reuben of the blessing of the firstborn, because he went up on Jacob's bed and defiled it.

In early nonrabbinic interpretation

The parashah has parallels or is discussed in these early nonrabbinic sources:

Genesis chapter 32

The 1st century CE Jewish Apocryphal book the Wisdom of Solomon told that Wisdom defended Jacob from his enemies, kept him safe from ambush, and in a hard conflict gave him victory, so that he might know that goodness is stronger than all else.

In classical rabbinic interpretation

The parashah is discussed in these rabbinic sources from the era of the Mishnah and the Talmud:

Genesis chapter 32

The Rabbis of the Midrash questioned the wisdom of Jacob's decision to contact Esau in Nahman ben Samuel compared the decision to waking a robber sleeping on a path to tell him of danger. The Rabbis envisioned that God asked Jacob: "Esau was going his own way, yet you sent to him?"
The Rabbis of the Midrash deduced that the "messengers" of were angels. The Rabbis reasoned that if an angel escorted Eliezer, who was just a servant of the house, how much the more would angels have accompanied Jacob, who was the beloved of the house. Rabbi Hama ben Hanina reasoned that if five angels appeared to Hagar, who was just Sarah's handmaid, how much more would angels appear to Jacob. And Rabbi Jannai reasoned that if three angels met Joseph, and he was the youngest of the ancestors of the 12 tribes of Israel, how much more would angels meet Jacob, who was the father of all 12.
Judah haNasi once directed Rabbi Afes to write a letter in Judah's name to Emperor Antoninus. Rabbi Afes wrote: "From Judah the Prince to our Sovereign the Emperor Antoninus." Judah read the letter, tore it up, and wrote: "From your servant Judah to our Sovereign the Emperor Antoninus." Rabbi Afes remonstrated that Judah treated his honor too lightly. Judah replied that he was not better than his ancestor, who in sent a message saying: "Thus says your servant Jacob."
Rabbi Jacob bar Idi pointed out a contradiction between God's promise to protect Jacob in and Jacob's fear in ; Rabbi Jacob explained that Jacob feared that some sin might cause him to lose the protection of God's promise.
Rabbi Eleazar taught that Obadiah hid 50 of 100 prophets of God in a cave in 1 Kings because he learned the lesson of dividing his camp from Jacob's actions in Rabbi Abbahu, however, said that it was because the cave could hold only 50.
Reading Jacob's beseeching God in "O God of my father Abraham, and God of my father Isaac," a Midrash asked whether Esau could not have made the same claim for God's favor. The Midrash taught that God affords God's protection to those who choose the Patriarchs' ways and act as they did, and not to those who do not.
Reading "I am too small for all the mercies, and of all the truth, that You have shown to Your servant," Rabbi Abba bar Kahana interpreted the word, katonti, to mean "I do not deserve them", for "I am too small." Rabbi Levi interpreted the word, katonti, to mean that Jacob did indeed deserve those kindnesses, but now "I am too small".
Rabbi Yannai taught that when people expose themselves to danger and are saved by miracles, it is deducted from their merits and so they end up with less merit to their credit. Rabbi Hanin cited to prove this, reading Jacob to say to God: "I am become diminished by reason of all the deeds of kindness and all the truth that You have shown to your servant."
Rabbi Eliezer taught that the five Hebrew letters of the Torah that alone among Hebrew letters have two separate shapes — — all relate to the mystery of the redemption. With the letter kaph, God redeemed Abraham from Ur of the Chaldees, as in God says, "Get you out of your country, and from your kindred... to the land that I will show you." With the letter mem, Isaac was redeemed from the land of the Philistines, as in the Philistine king Abimelech told Isaac, "Go from us: for you are much mightier than we." With the letter nun, Jacob was redeemed from the hand of Esau, as in Jacob prayed, "Deliver me, I pray, from the hand of my brother, from the hand of Esau." With the letter peh, God redeemed Israel from Egypt, as in God told Moses, "I have surely visited you, and that which is done to you in Egypt, and I have said, I will bring you up out of the affliction of Egypt." With the letter tsade, God will redeem Israel from the oppression of the kingdoms, and God will say to Israel, I have caused a branch to spring forth for you, as says, "Behold, the man whose name is the Branch ; and he shall grow up out of his place, and he shall build the temple of the Lord." These letters were delivered to Abraham. Abraham delivered them to Isaac, Isaac delivered them to Jacob, Jacob delivered the mystery of the Redemption to Joseph, and Joseph delivered the secret of the Redemption to his brothers, as in Joseph told his brothers, "God will surely visit you." Jacob's son Asher delivered the mystery of the Redemption to his daughter Serah. When Moses and Aaron came to the elders of Israel and performed signs in their sight, the elders told Serah. She told them that there is no reality in signs. The elders told her that Moses said, "God will surely visit you". Serah told the elders that Moses was the one who would redeem Israel from Egypt, for she heard, "I have surely visited you." The people immediately believed in God and Moses, as says, "And the people believed, and when they heard that the Lord had visited the children of Israel."
A Midrash interpreted the words of "I will surely do you good," to mean both "I will do you good for your own sake" and "I will do you good for the sake of your fathers."
Rabbi Hama ben Hanina taught that the "man" who wrestled with Jacob in was Esau's guardian angel, and that Jacob alluded to this when he told Esau in "Forasmuch as I have seen your face, as one sees the face of Elohim, and you were pleased with me."
Rabbi Samuel bar Nahmani taught that Jacob's adversary appeared to Jacob as an idol worshiper, and the Master has said in a Baraita that if an Israelite is joined by a heathen on the way, the Israelite should let the heathen walk on the right Rav Samuel bar Aha said in the name of Rava bar Ulla in the presence of Rav Papa that the attacker appeared to Jacob as one of the wise, and the Master said whoever walks at the right hand of his teacher is uncultured. And the Rabbis said that he came from behind and dislocated both of Jacob's thighs. The Rabbis interpret “As he wrestled with him,” like Rabbi Joshua ben Levi, who said teaches that the combatants threw up the dust of their feet to the Throne of Glory, for says, “As he wrestled with him,” and says, “And, the clouds are the dust of his feet.”
Reading “And there wrestled a man with him until the breaking of the day,” Rabbi Isaac deduced that a scholar should not go out alone at night.
A Midrash taught that an angel attacked Jacob in because Jacob had failed to fulfill his vow to God. The Rabbis taught that Providence examines one's record of deeds on three occasions: if one goes on a journey alone, if one sits in an unstable house, and if one vows and does not fulfill one's vow. The Midrash taught that we know about the problem of vowing and not paying from “When you vow a vow to the Lord your God, you shalt not be slack to pay it”; and from “It is a snare to a man rashly to say, ‘Holy,’ and after vows to make inquiry.” If one delays paying one’s vow, Providence examines one’s record, and the angels assume a prosecutorial stance, and scrutinize one’s sins. The Midrash illustrated this by noting that when Jacob left Canaan for to Aram-Naharaim, reports, “Jacob made a vow.” Then he became wealthy, returned, and did not pay his vow. So God brought Esau against him, bent on killing Jacob, and Esau took a huge gift from him of the 200 goats and other gifts reported in yet Jacob did not fulfill his vow. So God brought the angel against him, and the angel wrestled with Jacob but did not kill him, as reports, “Jacob was left alone. And a man wrestled with him until the break of dawn.” The Midrash taught that it was Samael, Esau's guardian angel, who wanted to kill him, as reports, “He saw that he could not prevail against him.” But Jacob left disabled. And when Jacob still did not pay his vow, the trouble with Dinah came upon him, as reported in When Jacob still did not pay his vow, as reports, “Rachel died and was buried.” Then God asked how long Jacob would take punishment and not pay attention to the sin for which he suffered. So God told Jacob to go to Bethel, make an altar there, at the very place where Jacob vowed to God.
Similarly, the Pirke De-Rabbi Eliezer taught that Jacob wished to ford the Jabbok and was detained there by an angel, who asked Jacob whether Jacob had not told God, "Of all that you shall give me I will surely give a tenth to You." So Jacob gave a tenth of all the cattle that he had brought from Paddan-Aram. Jacob had brought some 5,500 animals, so his tithe came to 550 animals. Jacob again tried to ford the Jabbok, but was hindered again. The angel once again asked Jacob whether Jacob had not told God, "Of all that you shall give me I will surely give a tenth to You." The angel noted that Jacob had sons and that Jacob had not given a tithe of them. So Jacob set aside the four firstborn sons of each of the four mothers, and eight sons remained. He began to count from Simeon, and included Benjamin, and continued the count from the beginning. And so Levi was reckoned as the tenth son, and thus the tithe, holy to God, as says, "The tenth shall be holy to the Lord." So the angel Michael descended and took Levi and brought him up before the Throne of Glory and told God that Levi was God's lot. And God blessed him, that the sons of Levi should minister on earth before God like the ministering angels in heaven.
A Midrash read “And there wrestled a man with him until the breaking of the day,” to refer to the breaking of the day for Israel, for exile was like night. The Midrash taught that the nations of the world and the kingdom of Edom wrestled with Israel to lead Israel astray from God's path. And as reports, “And when he saw that he could not prevail against him,” that is, that he could not dissuade Israel from acknowledging God's unity, then “he touched the hollow of his thigh,” that is, Jacob's circumcision. Thus the Roman government forbade circumcision of Jewish children. And thus continues, “And the hollow of Jacob’s thigh was out of joint,” referred to those defiled during those days of persecution.
Reading “And he said: ‘Let me go, for the day breaks,’” the Gemara told that Jacob asked his adversary whether he was a thief or a rogue that he was afraid of the morning. He replied that he was an angel, and from the day that he was created, he had not yet had his time to sing praises to God, until that moment. The Gemara noted that this statement implying that angels sing God praises at an appointed time supported the statement of Rav Hananel in the name of Rav, who said that three divisions of ministering angels sing praises to God every day. One proclaims, “Holy”; the second proclaims, “Holy”; and the third proclaims, “Holy is the Lord of hosts.”
Reading the words of "Your name shall be called no more Jacob, but Israel," the Tanna Devei Eliyahu taught that one should read "Israel" as ish ra'ah El, "a man who sees God," for all of Jacob's actions were directed to God.
Reading “Yea, he strove with an angel, and prevailed; he wept, and made supplication to him,” the Gemara commented that this verse did not make clear who prevailed over whom. But “For you have striven with God and with men and have prevailed,” made clear that Jacob mastered the angel. “He wept and made supplication to him,” does not make clear who wept to whom. But the angel's words in “And he said: ‘Let me go,’” made clear that the angel wept to Jacob. Reading “For you have striven with God and with men,” Rabbah taught that the angel intimated to Jacob that two princes were destined to come from him: the Exilarch in Babylon and the Prince in the Land of Israel. The angel thus hinted to Jacob of the coming exile of the Jewish people.
Chapter 7 of Tractate Chullin in the Mishnah, Tosefta, and Babylonian Talmud interpreted the laws of the prohibition of the sinew of the hip in The Mishnah taught that the prohibition against eating the sciatic nerve in is in force both within the Land of Israel and outside it, both during the existence of the Temple and after it, and with respect to both consecrated and unconsecrated animals. It applies to both domesticated and wild animals, and to both the right and the left hip. But it does not apply to birds, because they have no spoon-shaped hip as the muscles upon the hip bone of a bird lie flat and are not raised and convex like those of cattle. It also applies to a live fetus found in a slaughtered animal, although Rabbi Judah said that it does not apply to a fetus. And the live fetus' fat is permitted. Rabbi Meir taught that one should not trust butchers to remove the sciatic nerve, but the Sages taught that one may trust butchers to remove the sciatic nerve as well as the fat that and forbids.
A Midrash interpreted Psalm "The Lord lets loose the prisoners," to read, "The Lord permits the forbidden," and thus to teach that what God forbade in one case, God permitted in another. God forbade consuming the sciatic nerve in animals but permitted it in fowl. God forbade the abdominal fat of cattle, but permitted it in the case of beasts. God forbade eating meat without ritual slaughter but permitted it for fish. Similarly, Rabbi Abba and Rabbi Jonathan in the name of Rabbi Levi taught that God permitted more things than God forbade. For example, God counterbalanced the prohibition of pork by permitting mullet.
The Mishnah taught that one may send a thigh that still contains the sciatic nerve to a Gentile. But Abahu taught that the Mishnah allowed a Jew to benefit only from the sciatic nerve of an animal that was not slaughtered according to the procedure prescribed by the Torah.

Genesis chapter 33

A Midrash noted that dots appear above the word "and kissed him" in Rabbi Simeon ben Eleazar taught that wherever one finds the plain writing exceeding the dotted letters, one must interpret the plain writing. But if the dotted letters exceed the plain writing, one must interpret the dotted letters. In the plain writing equals in number the dotted letters, so Rabbi Simeon ben Eleazar taught that conveys that Esau kissed Jacob with all his heart. Rabbi Jannai replied that if this were so, there would be no reason for dots to appear over the word. Rabbi Jannai taught that the dots mean that Esau wished to bite Jacob, but that Jacob's neck turned to marble and Esau's teeth were blunted and loosened. Hence the words "and they wept" in reflect that Jacob wept because of his neck and Esau wept because of his teeth. Rabbi Abbahu in Rabbi Johanan's name adduced support for that conclusion from Song of Songs which says: "Your neck is as a tower of ivory."
Rabbi Tarfon taught that God came from Mount Sinai and was revealed to the children of Esau, as says, "The Lord came from Sinai, and rose from Seir to them," and "Seir" means the children of Esau, as says, "And Esau dwelt in Mount Seir." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included and ), "You shall do no murder." The children of Esau replied that they were unable to abandon the blessing with which Isaac blessed Esau in "By your sword shall you live." From there, God turned and was revealed to the children of Ishmael, as says, "He shined forth from Mount Paran," and "Paran" means the children of Ishmael, as says of Ishmael, "And he dwelt in the wilderness of Paran." God asked them whether they would accept the Torah, and they asked what was written in it. God answered that it included and ), "You shall not steal." The children of Ishamel replied that they were unable to abandon their fathers’ custom, as Joseph said in , "For indeed I was stolen away out of the land of the Hebrews." From there, God sent messengers to all the nations of the world asking them whether they would accept the Torah, and they asked what was written in it. God answered that it included and ), "You shall have no other gods before me." They replied that they had no delight in the Torah, therefore let God give it to God's people, as says, "The Lord will give strength to His people; the Lord will bless His people with peace." From there, God returned and was revealed to the children of Israel, as says, "And he came from the ten thousands of holy ones," and the expression "ten thousands" means the children of Israel, as says, "And when it rested, he said, ‘Return, O Lord, to the ten thousands of the thousands of Israel.’" With God were thousands of chariots and 20,000 angels, and God’s right hand held the Torah, as says, "At his right hand was a fiery law to them."
Rabbi Haninah taught that Esau paid great attention to his parent, his father, whom he supplied with meals, as reports, "Isaac loved Esau, because he ate of his venison." Rabbi Samuel the son of Rabbi Gedaliah concluded that God decided to reward Esau for this. When Jacob offered Esau gifts, Esau answered Jacob in "I have enough ; do not trouble yourself." So God declared that with the same expression that Esau thus paid respect to Jacob, God would command Jacob's descendants not to trouble Esau's descendants, and thus God told the Israelites in "You have circled this mountain long enough."
A Baraita taught that if an idol worshiper asks a Jew where the Jew is going, the Jew should tell the idolater that the Jew is heading towards a place beyond the Jew's actual destination, as Jacob told the wicked Esau. For in Jacob told Esau, "Until I come to my lord to Seir," while records, "And Jacob journeyed to Succot." Reading the account in Rabbi Abbahu said that he searched the whole Scriptures and did not find that Jacob ever went to Esau at Seir. Rabbi Abbahu asked whether it was then possible that Jacob, the truthful, could have deceived Esau. Rabbi Abbahu concluded that Jacob would indeed come to Esau, in the Messianic era, as reports, "And saviors shall come up on Mount Zion to judge the mount of Esau."
Rabbi Judan the son of Rabbi Simon cited Joseph's Tomb as one of three places where Scripture reports purchases in the Land of Israel, thus providing a defense against the nations of the world who might taunt the Jews, saying that the Israelites had stolen the Land. The three instances are: the cave of Machpelah, of which reports, "And Abraham weighed to Ephron the silver"; Joseph's Tomb, of which reports, "And he bought the parcel of ground"; and the Temple, of which reports, "So David gave to Ornan for the place six hundred shekels of gold."

Genesis chapter 34

The Pirke De-Rabbi Eliezer expounded on "the daughters of the land" whom reports Dinah went out to see. The Pirke De-Rabbi Eliezer taught that because Dinah abode in the tents and did not go into the street, Shechem brought dancing girls playing on pipes into the streets to entice Dinah out. When Dinah went to see why the girls were making merry, Shechem seized her.
A Tanna taught in Rabbi Jose's name that Shechem was a place predestined for evil, for in Shechem Dinah was raped, Joseph's brothers sold him, and the united kingdom of Israel and Judah was divided.
In the heart is enticed. A Midrash catalogued the wide range of additional capabilities of the heart reported in the Hebrew Bible. The heart speaks, sees, hears, walks, falls, stands, rejoices, cries, is comforted, is troubled, becomes hardened, grows faint, grieves, fears, can be broken, becomes proud, rebels, invents, cavils, overflows, devises, desires, goes astray, lusts, is refreshed, can be stolen, is humbled, errs, trembles, is awakened, loves, hates, envies, is searched, is rent, meditates, is like a fire, is like a stone, turns in repentance, becomes hot, dies, melts, takes in words, is susceptible to fear, gives thanks, covets, becomes hard, makes merry, acts deceitfully, speaks from out of itself, loves bribes, writes words, plans, receives commandments, acts with pride, makes arrangements, and aggrandizes itself.
A Baraita reported that some said that Job lived in the time of Jacob and married Dinah, finding the connection in the use of the same word with regard to Job's wife in "You speak as one of the impious women speaks," and with regard to Dinah in "Because he had committed a vile deed in Israel."
The Mishnah deduced from that the wound from a circumcision is still serious enough on the third day that one bathes a circumcised baby on that day even if it is the Sabbath.
Reading the words of "And Jacob said to Simeon and Levi: ‘You have troubled me,'" the Rabbis paraphrased: "The vat was clear, and you have muddied it."
A Midrash read Judah's questions in "What shall we speak or how shall we clear ourselves?" to hint to a series of sins. Judah asked, "What shall we say to my lord," with respect to the money that they retained after the first sale, the money that they retained after the second sale, the cup found in Benjamin's belongings, the treatment of Dinah in the treatment of Bilhah in the treatment of Tamar in the sale of Joseph, allowing Simeon to remain in custody, and the peril to Benjamin.

Genesis chapter 35

Rabbi Judan said that Jacob declared that Isaac blessed him with five blessings, and God correspondingly appeared five times to Jacob and blessed him. And thus, in Jacob "offered sacrifices to the God of his father Isaac," and not to the God of Abraham and Isaac. Rabbi Judan also said that Jacob wanted to thank God for permitting Jacob to see the fulfillment of those blessings. And the blessing that was fulfilled was that of "Let people serve you, and nations bow down to you," which was fulfilled with regard to Joseph.
A Midrash taught that wherever there is idolatry, the Divine Presence will not dwell there. Once, however, people remove idolatry, the Divine Presence can appear. For as soon as Jacob removed all idolatry from his camp, as reports, "Then Jacob said to his household... ‘Put away the strange gods that are among you,'" the Divine Presence immediately appeared to him, as states, "God appeared again to Jacob."
Rabbi Samuel bar Nahman interpreted the report of that "Deborah, Rebekah's nurse died, and she was buried below Beth-el under the oak; and the name of it was called Allon-bacuth." Rabbi Samuel bar Nahman taught that the name Allon-bacuth was Greek, in which allon means "another". Rabbi Samuel bar Nahman deduced from this that while Jacob was mourning for Deborah, word reached him that his mother Rebekah had died. And thus reports, "and God appeared to Jacob again... and blessed him." Rabbi Aha taught in Rabbi Jonathan's name that the blessing with which God blessed Jacob in was the mourners' blessing of consolation and comfort.
Similarly, the Rabbis taught that when Rebekah died, her bier was not taken out in public because of Esau. When Rebekah died, the people asked who would go out in front of her body, for Abraham had died, Isaac sat at home unable to see, Jacob had gone to Paddan Aram, and if Esau went out in front of her, people would curse her for raising such a person as Esau. So they took her bier out at night. Rabbi Jose bar Hanina taught that because they took her bier out at night, Scripture does not openly describe her death, but only alludes to it in Rabbi Jose bar Hanina read to say, "Deborah, Rebekah's nurse died,... and he called it the Weeping Oak," for they wept twice, for while Jacob was mourning for Deborah, the news of Rebekah's death reached him. And thus reports, "and God appeared to Jacob again... and blessed him," because God blessed Jacob with the mourners' blessing.
A Midrash interpreted "To the upright He shines as a light in the darkness," to apply to the Patriarchs, "the upright," who saw the Divine Presence face to face. The Midrash taught that we know this about Jacob from which says, "God appeared to Jacob... and blessed him."
The Tanna Devei Eliyahu taught that when God found Jacob declaring what was true, that God is God, and acknowledging this truth in his own heart, God revealed God's Self to him at once, as reports, "God appeared to Jacob again, when he came from Paddan-aram, and blessed him." The Tanna Devei Eliyahu taught that this was an application of "behold, your time was the time of love".
Reading the beginning of as, "And God yet appeared to Jacob," a Midrash taught that the word "yet" signified that God would never again unite God's Name with another person. God is the God of Abraham, the God of Isaac, and the God of Jacob only.
Reading the beginning of "And God appeared to Jacob again," Rabbi Jose bar Rabbi Hanina taught that "again" implies that God appeared this time as on the first occasion in As on the first occasion, God spoke to Jacob through an angel, so on this occasion, it was through an angel. Alternatively, Rabbi Judan taught that the word "again" intimated that God would once again reveal God's self to Jacob, at Beersheba, on Jacob's descent into Egypt, in
Reading “And an ox and a ram for peace offerings... for today the Lord appears to you,” Rabbi Levi taught that God reasoned that if God would appear to and bless a Priest who offered a ram in God's name, how much more should God appear to and bless Jacob, whose features are engraved on God's throne. Thus says, “And God appeared to Jacob again, when he came from Paddan-aram, and blessed him.”
Bar Kappara taught that whoever calls Abraham "Abram" violates a positive command. Rabbi Levi said that such a person violates both a positive and a negative command, as Genesis says: "Neither shall your name any more be called Abram" — that is a negative command — and also says: "But your name shall be called Abraham" — that is a positive command. The Midrash asked by analogy, if one calls Israel "Jacob" does one infringe a positive command? The Midrash answered that one does not, for it was taught that it was not intended that the name of Jacob should disappear, but that "Israel" should be his principal name and "Jacob" be his secondary name. Rabbi Zechariah interpreted it in Rabbi Aha's name as follows: In any event, "Your name is Jacob," except that, "But Israel shall be your name." Thus Jacob would be his principal name and "Israel" was added to it.
Reading the words of "but Israel shall be your name," the Tanna Devei Eliyahu taught that one should read not "Israel," but ish ra'ah El, "the man who saw God"; for all his actions were concentrated before him.
Resh Lakish taught that the words "I am God Almighty" in mean, "I am He Who said to the world: 'Enough!'". Resh Lakish taught that when God created the sea, it went on expanding, until God rebuked it and caused it to dry up, as says, "He rebukes the sea and makes it dry, and dries up all the rivers."
A Midrash taught that of four who made vows, two vowed and profited, and two vowed and lost. The Israelites vowed and profited in and Hannah vowed and profited in Jephthah vowed and lost in and Jacob vowed in and lost.
The Rabbis of the Talmud disputed whether Reuben sinned in Rabbi Samuel bar Nahman said in Rabbi Jonathan's name that whoever maintains that Reuben sinned errs, for says, "Now the sons of Jacob were twelve," teaching that they were all equal in righteousness. Rabbi Jonathan interpreted the beginning of "and he lay with Bilhah his father's concubine," to teach that Reuben moved his father's bed from Bilhah's tent to Leah's tent, and Scripture imputes blame to him as though he had lain with her. Similarly, it was taught in a Baraita that Rabbi Simeon ben Eleazar said that the righteous Reuben was saved from sin. Rabbi Simeon ben Eleazar asked how Reuben's descendants could possibly have been directed to stand on Mount Ebal and proclaim in "Cursed be he who lies with his father's wife," if Reuben had sinned with Bilhah. Rabbi Simeon ben Eleazar interpreted "and he lay with Bilhah his father's concubine," to teach that Reuben resented his mother Leah's humiliation, and did not want Rachel's maid Bilhah to join Rachel as a rival to Leah. So Reuben moved her bed. Others told that Reuben moved two beds, one of the Divine Presence and the other of his father, as Jacob set a couch for the Divine Presence in each of his wives’ tents, and he spent the night where the Divine Presence came to rest. According to this view, one should read to say, "Then you defiled my couch on which went up." But the Gemara also reported disputes among the Tannaim on how to interpret the word "unstable " in where Jacob called Reuben, "unstable as water." Several Rabbis read the word, pachaz, as an acronym, each letter indicating a word. Rabbi Eliezer interpreted Jacob to tell Reuben: "You were hasty, you were guilty, you disgraced." Rabbi Joshua interpreted: "You overstepped the law, you sinned, you fornicated." Rabban Gamaliel interpreted: "You meditated to be saved from sin, you supplicated, your prayer shone forth." Rabban Gamaliel also cited the interpretation of Rabbi Eleazar the Modiite, who taught that one should reverse the word and interpret it: "You trembled, you recoiled, your sin fled from you." Rava interpreted: "You remembered the penalty of the crime, you were grievously sick through defying lust, you held aloof from sinning."
Considering the consequences of Reuben's infidelity with Jacob's concubine Bilhah in Rabbi Eleazar contrasted Reuben's magnanimity with Esau's jealousy. As reports, Esau voluntarily sold his birthright, but as says, "Esau hated Jacob," and as says, "And he said, ‘Is not he rightly named Jacob? for he has supplanted me these two times.'" In Reuben's case, Joseph took Reuben's birthright from him against his will, as reports, "for as much as he defiled his father's couch, his birthright was given to the sons of Joseph." Nonetheless, Reuben was not jealous of Joseph, as reports, "And Reuben heard it, and delivered him out of their hand."
A Midrash taught that had Reuben not disgraced himself by his conduct with Bilhah in his descendants would have been worthy of assuming the service of the Levites, for ordinary Levites came to replace firstborn Israelites, as says, "And you shall take the Levites for Me, even the Lord, instead of all the firstborn among the children of Israel."
The Rabbis taught that Reuben reasoned that Joseph had included Reuben with his brethren in Joseph's dream of the sun and the moon and the eleven stars in when Reuben thought that he had been expelled from the company of his brothers on account of the incident of Because Joseph counted Reuben as a brother, Reuben felt motivated to rescue Joseph. And since Reuben was the first to engage in life saving, God decreed that the Cities of Refuge would be set up first within the borders of the Tribe of Reuben in
Rabbi Judah bar Simon taught that Moses later ameliorated the effects of Reuben's sin in Rabbi Judah bar Simon read "Blessed shall you be when you come in, and blessed shall you be when you go out," to refer to Moses. Rabbi Judah bar Simon read "when you come in" to refer to Moses, because when he came into the world, he brought nearer to God Batya the daughter of Pharaoh. And "blessed shall you be when you go out" also refers to Moses, for as he was departing the world, he brought Reuben nearer to his estranged father Jacob, when Moses blessed Reuben with the words "Let Reuben live and not die" in .
The Mishnah taught that the story of Reuben's infidelity with Jacob's concubine Bilhah in is read in the synagogue but not translated.
Expanding on the Pirke De-Rabbi Eliezer told that Jacob took his sons, grandsons, and wives, and went to Kiryat Arba to be near Isaac. Jacob found Esau and his sons and wives there dwelling in Isaac's tents, so Jacob spread his tent apart from Esau's. Isaac rejoiced at seeing Jacob. Rabbi Levi said that in the hour when Isaac was dying, he left his cattle, possessions, and all that he had to his two sons, and therefore they both loved him, and thus reports, "And Esau and Jacob his sons buried him." The Pirke De-Rabbi Eliezer told that after that, Esau told Jacob to divide Isaac's holdings into two portions, and Esau would choose first between the two portions as a right of being the older. Perceiving that Esau had his eye set on riches, Jacob divided the land of Israel and the Cave of Machpelah in one part and all the rest of Isaac's holdings in the other part. Esau went to consult with Ishmael, as reported in Ishmael told Esau that the Amorite and the Canaanite were in the land, so Esau should take the balance of Isaac's holdings, and Jacob would have nothing. So Esau took Isaac's wealth and gave Jacob the land of Israel and the Cave of Machpelah, and they wrote a perpetual deed between them. Jacob then told Esau to leave the land, and Esau took his wives, children, and all that he had, as reports, "And Esau took his wives... and all his possessions which he had gathered in the land of Canaan, and went into a land away from his brother Jacob." As a reward, God gave Esau a hundred provinces from Seir to Magdiel, as reports, and Magdiel is Rome. Then Jacob dwelt safely and in peace in the land of Israel.
The Midrash Tehillim interpreted "You have given me the necks of my enemies," to allude to Judah, because Rabbi Joshua ben Levi reported an oral tradition that Judah slew Esau after the death of Isaac. Esau, Jacob, and all Jacob's children went to bury Isaac, as reports, "Esau, Jacob, and his sons buried him," and they were all in the Cave of Machpelah sitting and weeping. At last Jacob's children stood up, paid their respects to Jacob, and left the cave so that Jacob would not be humbled by weeping exceedingly in their presence. But Esau reentered the cave, thinking that he would kill Jacob, as reports, "And Esau said in his heart: ‘Let the days of mourning for my father be at hand; then will I slay my brother Jacob.’" But Judah saw Esau go back and perceived at once that Esau meant to kill Jacob in the cave. Quickly Judah slipped after him and found Esau about to slay Jacob. So Judah killed Esau from behind. The neck of the enemy was given into Judah’s hands alone, as Jacob blessed Judah in saying, "Your hand shall be on the neck of your enemies." And thus David declared in "You have given me the necks of my enemies," as if to say that this was David's patrimony, since said it of his ancestor Judah.

Genesis chapter 36

The Gemara taught that the use of the pronoun "he" in an introduction, as in the words "this is Esau" in signifies that he was the same in his wickedness from the beginning to the end. Similar uses appear in to teach Dathan and Abiram's enduring wickedness, in to teach Ahaz's enduring wickedness, in to teach Ahasuerus's enduring wickedness, in to teach Abraham's enduring righteousness, in to teach Moses and Aaron's enduring righteousness, and in to teach David's enduring humility.
Notwithstanding Esau's conflicts with Jacob in a Baraita taught that the descendants of Esau's descendant Haman studied Torah in Benai Berak.

In medieval Jewish interpretation

The parashah is discussed in these medieval Jewish sources:

Genesis chapter 32

Notwithstanding Esau's conflicts with Jacob in the 14th-century Castilian commentator the Baal HaTurim, reading the Priestly Blessing of noted that the numerical value of the Hebrew word for "peace" equals the numerical value of the word "Esau". The Baal HaTurim concluded that this hints at the Mishnaic dictum that one should always reach out to be the first to greet any person, even an adversary.
Maimonides taught that when Scripture reports an angel's appearance or speech, it reports a vision or dream, whether Scripture expressly states this or not. This, Maimonides held, was the case when reports with regard to Jacob, “And a man wrestled with him.” Maimonides concluded that this took place in a prophetic vision, as states that the “man” was an angel. Maimonides noted that the circumstances in are exactly the same as those in the vision of Abraham in where Scripture starts with the general statement of “And the Lord appeared to him...,” and follows with a detailed description. Similarly, Maimonides taught, the account of Jacob's vision begins in “And the angels of God met him.” Scripture then follows with a detailed description of how it came to pass that they met him. Maimonides argued that the “man” of was one of the angels mentioned in “And angels of God met him.” Maimonides concluded that the wrestling and speaking occurred entirely in Jacob's prophetic vision.
Rashi read Jacob's words in “unless you have blessed me,” to ask the angel to concede to Jacob the blessings with which Isaac blessed Jacob, and to which Esau objected.
Rashi interpreted the angel's words in “No longer... Jacob,” to mean that it shall no longer be said that Isaac's blessings came to Jacob through trickery and deceit, but with nobility and openness, and ultimately, God would reveal God's Self to Jacob at Bethel and change Jacob's name, and there God would bless Jacob, and the angel would be there, too. The angel then acknowledged Isaac's blessings as being Jacob's. Rashi taught that this is the meaning of “He strove with an angel and prevailed over him; he wept and supplicated him,” meaning that the angel wept and supplicated Jacob. Rashi taught that the angel supplicated Jacob by telling him, as says: “In Bethel he will find Him, and there He will speak with us.” The angel asked Jacob to wait for him until God would speak with them there. Jacob, however, did not agree to release the angel, and, against the angel's will, the angel acknowledged the blessings as being Jacob's. Rashi read “And he blessed him there,” to indicate that the angel entreated Jacob to wait, but Jacob did not wish to do so.
Reading “And he said: ‘Why is it that you ask after my name?’” Nachmanides wrote that the angel told Jacob that there was no advantage to Jacob in knowing the angel’s name, for no one possessed the power and the capability other than God alone.
The 15th century Spanish commentator Isaac ben Moses Arama read the angel’s request in for Jacob to let him go as simply another way of asking Jacob why he was wasting his time detaining the angel, when he should have been busy preparing gifts for Esau. Isaac ben Moses Arama taught that Jacob’s request to know the angel’s name meant that Jacob wanted to know who had the power to inflict such damage on his hip joint. The angel told Jacob that it was not the angel’s name that mattered, since the ability to inflict damage was not rooted in the identity of the angel, but rather, the mission of the angel was the important thing.

Genesis chapter 35

Rashi explained "Your name shall no longer be called Jacob," to intimate a change from an expression of a man who comes with stealth and guile to Israel, a term denoting a prince and a chief.
Maimonides taught that the encounter where reports, "God said to him: ‘Your name is Jacob," is an instance of where a prophet reports the words of an angel without mentioning that they were perceived in a dream or vision, assuming that it is well known that prophecy can only originate in one of those two ways.

In modern interpretation

The parashah is discussed in these modern sources:

Genesis chapters 25–33

The early 20th century German scholar Hermann Gunkel wrote that the legend cycle of Jacob-Esau-Laban divided clearly into the legends of Jacob and Esau, of Jacob and Laban, of the origin of the twelve tribes, and of the origin of ritual observances.
Professor Walter Brueggemann, formerly of Columbia Theological Seminary, suggested a chiastic structure to the Jacob narrative, moving from conflict with Esau to reconciliation with Esau. Within that is conflict with Laban moving to covenant with Laban. And within that, at the center, is the narrative of births, in which the birth of Joseph marks the turning point in the entire narrative, after which Jacob looks toward the Land of Israel and his brother Esau. In the midst of the conflicts are the two major encounters with God, which occur at crucial times in the sequence of conflicts.
Conflict with EsauReconciliation with Esau
Meeting at BethelMeeting at Penu'el
Conflict with LabanCovenant with Laban
Births

Acknowledging that some interpreters view Jacob's two encounters with God in and as parallel, Professor Terence Fretheim of the Luther Seminary argued that one may see more significant levels of correspondence between the two Bethel stories in and and one may view the oracle to Rebekah in regarding "struggling" as parallel to Jacob's struggle at the Jabbok in Fretheim concluded that these four instances of Divine speaking link to each other in complex ways.
Professor Nahum Sarna, formerly of Brandeis University, reported that modern scholars deduce from the Genesis listings of Jacob's sons the evolution of the league of Israelite tribes. These scholars deduce from the listing of Reuben, Simeon, Levi, and Judah as Leah tribes that they were politically related. As their tribal territories were not contiguous, their organizing principle could not have been geographical, and their association must therefore reflect a presettlement reality. These scholars conclude that the six Leah tribes must have originated as a separate fraternity in Mesopotamia that evolved in two distinct stages. The account of the birth of Jacob's sons in preserves the earliest traditions. The position of Judah as the fourth son reflects the situation prior to Judah's ascendancy, reflected in The handmaid tribes had a subordinate status. And the tribe of Benjamin was the last to join the Israelite league and came into being in Canaan.

Genesis chapter 32

Professor John Kselman, former of the Weston Jesuit School of Theology, noted that Jacob's prayer in contained the essential features of the address to God in, the petition in, and the motivation for God to grant the petition in.
Kselman noted that Jacob's dividing his gifts to Esau into droves in served both to appease Esau and to act as a buffer between Esau and Jacob.
Professor Everett Fox of Clark University translated : “For said to himself: I will wipe his face with the gift that goes ahead of my face; afterward, when I see his face, perhaps he will lift up my face!” British author Karen Armstrong wrote that Fox's translation preserved the “insistent diction” of the Hebrew, directing the reader to Jacob's imminent wrestling match, when Jacob would see God “face to face”, and implying that the “faces” of God, Jacob, and Esau were all the same. Armstrong argued that by facing his brother, Jacob confronted the “face” of God, but also confronted himself. Jacob came to terms not only with his wronged brother, but with Jacob's inner Esau, the alter ego that Jacob hated and had tried to discard. Armstrong concluded that only by confronting the subconscious aspects of his personality that filled his waking self with fear and disgust could Jacob heal his internal conflict and experience God's healing power.
Everett Fox argued that the wrestling scene in both symbolized and resolved beforehand Jacob's meeting with Esau in much as William Shakespeare’s prebattle dream scenes did in his plays Julius Caesar, Richard III, and Macbeth. The struggle motif, introduced in returned in but Fox argued that Jacob's whole life and personality were at stake, as despite his recent material successes, they were still under the pall of Esau's curse in Fox concluded that the name change in was central, suggesting both victory in the struggle and the emergence of a new power.
Professor Ephraim Speiser of the University of Pennsylvania in the mid 20th century read the eerie encounter at Penuel in to teach that no one may grasp God's complete design, which remains reasonable and just no matter who the chosen agent may be at any given point.

Genesis chapter 34

Noting the similarity between the actions of Simeon and Levi in on the one hand, and the instructions in for killing the men but taking the women and livestock captive, on the other hand, Professor James Kugel of Bar Ilan University observed that it is almost as if Simeon and Levi were obeying the Deteronomic law before it was given. Kugel reported that some modern interpreters deduced that the editor responsible for inserting the Dinah story in Genesis was particularly connected with Deuteronomy or at least familiar with its laws. These interpreters concluded that the Dinah story was a late addition, inserted to account for Jacob's otherwise referentless allusion to the violent tempers of Simeon and Levi in by importing and only slightly modified an originally unrelated tale, probably situated during the time of the Judges.

Genesis chapter 36

Gunkel noted that enumerates the kings of Edom down to the time of David, and cited this as evidence of a great interval of time between the period of the patriarchs and that of the narrators of Genesis.

Commandments

According to Maimonides and Sefer ha-Chinuch, there is one negative commandment in the parashah:

In the liturgy

The Passover Haggadah, in the concluding nirtzah section of the Seder, in a reference to recounts how Israel struggled with an angel and overcame him at night.
In the Blessing after Meals, at the close of the fourth blessing, Jews allude to God's blessing of the Patriarchs described in , and
In the morning blessings, before the first recitation of the Shema, Jews refer to God's changing of Jacob's name to Israel in

Haftarah

The haftarah for the parashah is:
The section from the Book of Hosea mentions the deeds of Jacob, including his wrestling with an angel.
The Book of Obadiah deals with God's wrath against the kingdom of Edom, who are descended from Esau. At times Esau's name is used as a synonym for the nation.

Biblical

Medieval

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