One of the most powerful images in the Torah is that of Yaakov (Jacob) struggling with a mysterious being (ish) before his anxiously awaited meeting with his brother Esav (Esau). (Genesis 32:25)  The term used to denote this struggle is va-ye'avek.  

Rashi first gives a literal reason as to the use of this term.  He points out that the word va-ye'avek comes from the word avak-dust.  While wrestling, dust physically rises from the ground.  

Physical confrontations have always been a part of our national psyche.  Throughout history our enemies would try to destroy us.  In fact, Ramban points out that when the enemy cannot prevail, they attack our children, which is exactly what the ish striking Jacob's loins symbolizes.  The power of this Ramban came to fore in the early 70's in the town of Maalot, when terrorists targeted children in order to bring us down. Still, in the end, like Yaakov of old, we prevail.   

Rashi offers a second suggestion.  The word avak interchanges with havak-embrace.  According to this interpretation the Torah does not record a physical confrontation; rather a meeting of embrace between Yaakov and the ish.  

In reacting to this interpretation, Ketav Sofer, Rabbi Avraham Sofer of the 19th century (son of the Hatam Sofer) explains that this idea has resonated powerfully throughout history. There are times when the ish, representative of the outside world, would try to openly approach the Jew with the intent of convincing us to assimilate.   

Not only did this concern apply in the times of the Ketav Sofer, but it resonates strongly today.  The soul of the Jewish people is at far greater risk than its body; and without a soul, we will lose our direction and identity.  

Ketav Sofer emphasizes that the struggle between Yaakov and the ish concludes with the Torah's description of Yaakov limping as the sun rose. (Genesis 32:32)  Precisely when the sun is glowing, and the darkness of oppression diminishes, Jacob, the Jew, can spiritually limp and is in spiritual jeopardy.  

Of course in our times, we pray that there be no darkness of exile.  But in a society of freedom other challenges surface. For example, throughout Jewish history, whenever the darkness of anti-Semitism prevailed, the marriage of non-Jews to Jews was verboten.  In America today we are so free that non-Jews are marrying us in droves.  

Hence the challenge for our times: We must re-focus our priorities solely from Jewish defense to Jewish spirituality, to radically re-prioritize communal resources and funding from the physical to the spiritual sphere.  

The ish's embrace of Yaakov warns us that while combating anti-Semitism is an important objective, the effort must be part of a far larger goal-the stirring and reawakening of Jewish spiritual consciousness.

Shabbat Shalom,

Rabbi Avi Weiss