Hoshea vs. Ovadya as the Haftara for Vayishlach

Just prior to his long-feared, though ultimately peaceful, reunion with Esav, Yaakov Avinu comes under attack by an unknown assailant, clearly an angel of sorts. As we know, Yaakov defeats the angel but suffers a debilitating blow to the leg. Commentators throughout the ages have uncovered for us the rich symbolism of this episode, the image of the Jew "left alone" (32:25) in exile, struggling against enemies and ultimately prevailing, regardless of the serious wounds inflicted. In the end, the "sun shines for him" (32:32), marking the end of the long darkness of exile and the dawning of redemption.

The centrality of this event within Parashat Vayishlach is perhaps indicated by one of the two customary selections for this parasha's haftara. Whereas some communities read the brief book of Ovadya on Shabbat Parashat Vayishlach, others have the practice of reading the section "Ve-ami telu'im" in Hoshea 11:7-12-12. (A third practice recorded is to read the immediately following section in Hoshea, "Va-yivrach Yaakov sedeh Aram.") The choice of Sefer Ovadya is rather clear, as it speaks entirely of the ultimate victory of Yaakov's descendants over those of Esav. Though the middle section of Parashat Vayishlach deals with Yaakov's experiences as he returns to Eretz Canaan, the primary theme, which dominates both the beginning and end of the parasha, involves his struggle with Esav. Thus, Sefer Ovadya appears as a natural choice for this parasha's haftara. The selection from Hoshea, however, bears but one parallel to Parashat Vayishlach: it briefly recounts the incident of Yaakov's wrestle with the angel. Why did the custom evolve to prefer this prophecy over the book of Ovadya? Rav Soloveitchik zt"l is cited as interpreting this practice on the basis of the centrality of this episode within Parashat Vayishlach. It forms the very backbone and establishes the primary theme of this parasha. Why?

The Rav explained that in Parashat Vayishlach Yaakov struggles against two enemies, who essentially are one in the same: Esav and the mysterious angel. On the surface, these two battles bear very little resemblance. Esav harbors enmity towards Yaakov, it seems, for a very clear reason: a rage of jealousy. Yaakov cheated him out of his birthright and father's blessing, and Esav wants revenge. This is how Yaakov and his parents approached Esav's threat from the very beginning. Rivka told Yaakov to flee until Esav's wrath has subsided, at which point she would call him back (27:44-45). The threat cannot last forever, since jealousy naturally fades with time. Yaakov likewise suspects that he can assuage his brother's hard feelings with a generous bribe (32:14-22) and respectful bows (33:3,6,7). The angel, by contrast, emerges from the dark and, without any discernible motive or goal, attacks. Yaakov valiantly responds, though he has no idea why or for what he must fight. However distinct these two battles appear, Chazal clearly view them as one and the same. The angel was none other than the "sar," the angelic representative, of Esav and his following. We learn here that even the clear battles against our enemies, those which appear to involve specific, tangible conflicts - theology, territory, resources, etc. - actually conceal a much more generic hatred, which the Jew will never understand but must somehow confront. Thus, the primary struggle in Parashat Vayishlach is the fight against the angel, as this confrontation reveals the true nature of the seemingly intelligible battle against Esav.

A famous Midrashic dictum claims that "halakha yedu'a hi she-sonei Esav le-Yaakov" - it's common knowledge that Esav despises Yaakov. Hatred for Am Yisrael has always existed, but in so many different forms. We do not and cannot understand why nor can we necessarily point to the proper protective measures to avoid it. All we can do is trust that ultimately the "sun will shine," and Yisrael, as Yaakov is here renamed, will prevail.