The angel’s response to Yaakov’s question has been interpreted symbolically, as indicating that Am Yisrael’s “assailant” throughout its history has no single “name” or identity. We cannot point to any one particular threat as the exclusive nemesis and source of danger to our existence and mission
We read in Parashat Vayishlach of Yaakov’s wrestle against a mysterious assailant as he made his way back to Canaan and prepared to meet his brother, Esav. Yaakov was injured during the fight, but ultimately prevailed and trapped his attacker. Before releasing him, Yaakov asked to know his name, to which the man – who is commonly identified as an angel – responded, “Why do you ask my name?” (32:29).
The angel’s response to Yaakov’s question has been interpreted symbolically, as indicating that Am Yisrael’s “assailant” throughout its history has no single “name” or identity. We cannot point to any one particular threat as the exclusive nemesis and source of danger to our existence and mission. The “angel” dispatched to obstruct our path and prevent us from fulfilling our mission assumes many drastically different forms, and we must be prepared to address each and every one. If we make the mistake of assigning that “angel” a name, a single identity, then we will focus all our efforts on responding to that particular threat while failing to address the many others that demand our attention.
Along these lines, the Gemara in Masekhet Chulin (91) cites two views regarding the appearance of Yaakov’s assailant. One view says that the angel appeared to Yaakov as an idolater, while the other claims that he assumed the appearance of a talmid chakham. As in many Aggadic disputes recorded in the Gemara, it seems likely that these are not two opinions, but rather two perspectives that combine to convey the lesson which we are to learn. The Gemara here teaches that potential threats lurk everywhere, spanning the spectrum from corrupt pagans to saintly scholars.
We might intuitively assume that our primary concern must be the “idolater,” external enemies that seek our physical or spiritual downfall, the foreign peoples and ideas that are poised to infiltrate and “attack,” either frontally or deceptively. But the Gemara teaches that we need protection not only from the idolater, but also from the “talmid chakham.” Spiritual dangers lurk even within our own ranks, and even within our inherently sacred settings and institutions. Praying in the synagogue or studying in the yeshiva does not necessarily guarantee security from saro shel Esav, from spiritual threats.
As human beings, we are, by definition, flawed and prone to making mistakes, and mistakes could be made under any circumstances. As such, we must not be concerned only about the “idolater,” about outside influences and forces; we must equally concerned about the “talmid chakham,” about our conduct within our familiar contexts, and recognize the need to struggle under all circumstances and in all settings.