A WINING PERSONALITY

Since the womb the rivalry between Yaakov and Esaiv has set the paradigm for the ongoing struggle between good and evil. Therefore, each event where their lives intersect should be viewed in the context as a contest for world domination.

As Rashi ZT’L ZY’A (25:22) teaches during her pregnancy Yaakov wished to leave so that he may go learn at the Yeshiva of Shem and Evier. Esaiv on the other hand was chaffing to exit at each location of pagan veneration. The alternative interpretation is the twins were fighting over who would inherit this world and the next..

Rashi teaches further that Yaakov and Esaiv cannot share this world, as one rises the other falls. As the Talmud (Megilah 6a) states emphatically when Ceaseria (the seat of Roman rule in Israel) is flourishing Jerusalem is in ruins. When Jerusalem flourishing, Ceaseria is in ruins. But both cities cannot be flourishing at the same time.

This theme was acted out even at the moment when Yaakov and his brother emerged in to the world. As Esaiv was about to emerge in to the world Yaakov grabbed his brother’s ankle (25:26). Yaakov grabbing his brother’s ankle cannot be minimized in significance. Imagine, Esaiv could not enjoy even a moment of autonomy in this world. Even if Jerusalem is in ruins and Ceaseria is flourishing Yaakov is holding back Ceaseria. Esaiv’s dominion will never be total, Yaakov will not be conquered.

Rabbi Natan of Breslov ZT’L ZY’A explains the ankle refers to the time just before Mashiach’s arrival. The pre-messianic era is called IKVEI MASHIACH, The heels/ankles of Mashiach. The hand is associated with faith (see Shemoth 17:12). The image is stark, no matter how successful Esaiv may appea in fulfilling his world view of self- indulgence, he will be held back by Yaakov. Yaakov grabs at the ankle, at what holds up the whole body. What Yaakov stands for will not just defy Esaiv but undermine him at Esaiv's core. Yaakov grabbing his brother's ankle symbolizes the eventual and final victory over Esaiv lies in expressions of faith, through the agency of prayer.

The Straznizer Rebbe ZT’L ZY’A in Divrei Yisacar takes this imagery one step deeper. The Rebbe notes that both G-D and Yitzchak named Yaakov, Yaakov. However, Rashi explains Yitzchak gave his ‘younger’ son his named because of the ankle grabbing . Yet G-D offers no explanation for this name. The Straznizer notes the Torah is called “ . . .[T]he heritage of the congregation of Jacob/Yaakov” (Devarim 33:4) which in turn Rabbi Yaakov Ben Asher the Baal HaTurim ZT’L ZY’A commenting on Shemoth 20:13 explains as “ . . .[T]he heritage of the congregation of Jacob/Yaakov- The Ten Declarations of Sinai which contain ekaiv= 172 words.” Meaning G-D gave Yaakov his name as it identifies his essence as the Torah given at Sinai alluded to by the Ten Declarations which contain 172 words..

In the light of what these two Chassidic greats taught the full recipe for defeating Esaiv. Yaakov as he grabs at his brother to bring him down must be Yaakov, the embodiment of Torah unabashedly expressing his faith through prayer.

In a time of uncertainty, when the future is unclear except for the what is known, the final outcome when good shall reign. It is time to take hold of and be true to what Yaakov the eventual victor over Esaiv is, the personification of Faith, Torah and