30 November 2017 Jewish News
www.jewishnews.co.uk
29
Orthodox Judaism
It’s Biblical
SEDRA
Vayishlach
Everything wanted to know about your favourite Torah characters, and the ones you’ve never heard of...
BY RABBI JONNY ROODYN
RABBI ALEX CHAPPER
THIS WEEK:
What’s in a name?, famously asks Shakespeare’s Romeo And Juliet. One perspective is provided by perhaps the most enigmatic episode in the entire Torah, as Jacob wrestles with an angel. Having revealed his own identity, he asks to know the name of his assailant, but is answered only cryptically: ‘Why do you now ask my name?’ Rashi explains the angel’s response. There is no point asking my name, because we do not have fixed ones, they change according to the mission on which we are sent. Compare this to the message implied by Jacob’s name being changed first by the angel and subsequently God. Jacob is told he will no longer be called by his original name because it connotes stealth and guile and rather he should be ‘Israel’ to reflect his intrinsically princely stature.At the same time, this entire sedra provides a stark contrast between the missions of Jacob and Esau. At one time Esau is a friend, the next a sworn enemy. He wants everyone to be the same as him, but he does not know who he truly is. On the other hand, Jacob is blessed by God to become Israel, the father of a nation destined to follow a straight path, faithful to its task, unmoved by fear or persecution. Throughout history Jews have been despised by others who are confused as to their own purpose, because we know why we are here and refuse to relinquish our vocation and our calling. So they challenge and attack us and sometimes, as the angel did to Jacob, even injure us. But, ultimately, they never prevai. John F. Kennedy may have been correct when he said: “Forgive your enemies, but never forget their names.”
Rabbi Alex Chapper is the community rabbi of Borehamwood & Elstree Synagogue
HANNAH
One of the seven Biblical prophetesses, Hannah was subjected to extreme verbal abuse by her co-wife Penina, due to her infertility. Embittered and in pain, she considers taking drastic action to ameliorate her situation to no avail. Eventually she accompanies her husband and his entourage to the Tabernacle in Shiloh. It is at this point that she expresses herself through prayer. This spontaneous, silent outpouring of her tortured soul appeared so out of place that Eli the High Priest mistakenly suspected her of being drunk. However it was this forceful prayer that changed her destiny forever. The Talmud says that she conceived on Rosh Hashanah, the day when God allocates resources for the coming year
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and this is why we read her prayer in the Haftorah on the first day of Rosh Hashanah. All too often, and especially during the High Holy Days, we think of prayer as something fixed and formal.
ALL TOO OFTEN WE THINK OF PRAYER AS SOMETHING FIXED AND FORMAL
While such prayer most certainly does have its place within Jewish daily living, Hannah teaches us that “God desires our heart” and that He is close to all who call out to Him in sincerity (Psalms 145:18). Indeed the great Torah commentator Nachmanides posits that spontaneous prayer in times of need is mandated by the Torah, whereas the daily morning, afternoon and evening services are of rabbinic origin. Such prayers can be recited in any language, at any time and in any place, as long as they are directed to God, creator and sustainer of the universe. Hannah takes her pain and channels it into sincere supplication. This prayer has a transformational effect on her very essence and destiny. She becomes the mother of the prophet Samuel who appointed King David. Her legacy continues until today, with her prayer serving as the prototype for Jewish worship forever more, both inside the synagogue and outside of it.
Rabbi Jonny Roodyn is education director of Jewish Futures Trust
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