Vayishla’h (וישלח = and he sent)
Genesis 32:4 – 36:43 and Obadiah (Obadiah) 1:1-21 (Sephardic) or Hosea 11:7–12:12 (Ashkenazi)
The parashah Vayishla’h recounts the episode where Ya’aqov wrestles all night with a mysterious being who names him Israel. Transformed by this experience, he prepares to face his brother Esav after years of separation. The Sephardic haftara(1) highlights the fall of Edom and the final victory of Israel.
Genesis 32:29
וַיֹּאמֶר, לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ–כִּי, אִם-יִשְׂרָאֵל: כִּי-שָׂרִיתָ עִם-אֱלֹהִים וְעִם-אֲנָשִׁים, וַתּוּכָל
He said, “Your name will no longer be Ya’aqov, but Israel, because you have struggled with divine and human beings and have prevailed.”
The synagogue Kahal Kadosh Yashan in Ioannina, built in the 19th century, is a testament to the oldest Jewish community in Greece, the Romaniotes(2). Its construction was influenced by Ottoman art, featuring elegant arches and a central dome. In the courtyard, the fountain for the Kohanim’s ablutions, the well for the tashlikh ceremony, and the side door leading to the women’s gallery demonstrate the care taken to preserve traditions. Nearby, the restored mikveh symbolizes spiritual renewal. Just as Ya’aqov, after his struggle at the Yabboq River, renewed his spiritual identity and received new blessings.
(1) For the Ashkenazim, the haftara speaks of God’s love for Israel and the people’s struggle to remain faithful to their divine mission despite trials.
(2) The Romaniotes, an ancient native Greek Jewish community, have maintained traditions and practices dating back to the Byzantine Empire. Their liturgy and language (Yevanic, a Judeo-Greek dialect) reflect this long integration into Greek culture while preserving their Jewish identity. With the arrival of the Sephardim after the expulsion from Spain, many Romaniotes adopted Sephardic customs, but they still retain unique characteristics.