In a 1980 lecture on Parshat Vayishlach, Rabbi Joseph B. Soloveitchik explored the idea that just as each holiday’s Torah reading has its own special motif, so, too, each parsha in the Torah has its own defining theme. For example, Parshat Lech Lecha focuses on the concept of conversion through the lens of Avraham. The stories of Parshat Vayishlach, on the other hand, teach us about the destiny of the Jew and his engagement with broader society (see the commentary of the Ramban on Bereshiet 33:15, who elaborates on this point). The Midrash states (Midrash Rabbah, Bereshiet 78:15) that Rabbi Yehuda Hanasi (Judah the Prince), before meeting with the Roman emperor, would read Parshat Vayishlach to draw guidance on how to navigate the encounter.
There are two instances of confrontation that appear in Parshat Vayishlach, both of which presage the destiny of the Jewish people, and symbolize the challenges posed by the nations of the world.
The first is Yaakov’s fraught reunion with Esav, an adversary motivated by grievances he believes to be justified. Esav embodies those enemies of the Jewish people whose identities are known, articulated, and openly antagonistic.
The second confrontation is Yaakov’s wrestling match with an unidentified adversary during his crossing of the Yabok river. When Yaakov asks his opponent for a name, the figure refuses to answer. This episode represents attacks the Jewish people face from unexpected quarters: enemies who provide no reasons, and no rules. Their violence is anonymous; their motivations unfathomable.
At the end of the parsha, we find a detailed biography of Esav’s genealogy. Here we find that Esav founded an enduring nation and a powerful dynasty. The biological and spiritual heirs of Esav would continue to haunt Yaakov for thousands of years. Most often, Esav held the power and played the role of pursuer and oppressor. Like in the parsha, Yaakov always survives, but never emerges unscathed. Millions of Jews would be destroyed in Esav’s long struggle with Yaakov throughout history, from ancient persecutions to the tragedies of modern times.
The haftara continues the saga of the two adversaries, envisioning a final battle in which Yaakov will ultimately prevail. This vision is presented in response to the challenges of the parsha. Ovadya, a book consisting of one chapter, is dedicated completely to the subject of Israel’s clash with its enemies, particularly Edom. “This is Ovadya’s vision: So says the Lord God to Edom” (v. 1). The opening verses attack Edom’s illusion of strength and security: “The arrogance of your heart deceived you, you who dwell in the cliff ’s niches, your lofty abode, saying in your heart, ‘Who could bring me down to earth?’” (v. 3)
The haftara goes on to recognize the fact that Edom and the other foreign peoples – the community of nations – have committed crimes against Israel, for which they will be held to account: “For the violence you wrought against your brother Yaakov shame will cover you” (v. 10).
Having established this, Ovadya responds to all of the challenges highlighted in Parshat Vayishlach – both the revealed and the anonymous attacks on the Jewish people – and assures us that eventually the tide of history will turn: “For the day of the Lord draws near for all the nations. What you have done shall be done to you; what you have wrought will return upon your head” (v. 15). The reversal will be devastating: “The House of Yaakov will be fire, the House of Yosef, flame; the House of Esav, straw. They will blaze among them and consume them, and there will be no survivors of the House of Esav, for the Lord has spoken” (v. 18).
In the vision of the haftara, Israel is no longer pursued, persecuted, and powerless. Instead, it will stand strong and proud, and have dominance over those who seek its destruction. With these words of comfort, the haftara describes a reality in which the injustices and struggles highlighted in the parsha will be overcome, once and for all.