Meditation
“The Jewish people remain the living root of the Christian faith. We want to signify this attachment by praying for the members of the Jewish people every first Thursday of the month. We believe that this intention is a source of blessing in our journey towards unity among the churches.“
Parashah by Yedidiah Robberechts for Shabbat, December 5–6, 2025, Massorti Community of Marseille
VAYISHLACH — Genesis 32:4–36:43
Since Joseph was born, Jacob stands his ground; he no longer evades. And rather than entering his brother’s territory by force—which is what Abel did, with disastrous consequences—he sends messages and messengers so that a proper timing for the encounter can be established.
But Esau responds with an outright refusal: he wants war and comes with 400 men to massacre him. It is the inescapable violence of history that seems ready to replay itself—Cain killing Abel once again, a new Shoah…
What does Jacob do? He is very afraid of being killed and is anxious about having to kill (Genesis 32:8 with Rashi). His first reaction, then, is to prepare for the inevitable war by dividing his camp in two, so that at least one part might escape.
But he cannot settle for this instinctive reaction, by which he accepts the violent logic imposed on him by his brother. He begins to pray—that is, to seek another way out of a situation that appears hopeless.
Perhaps this is what prayer is: not seeking an immediate result, an automatic answer to all our problems, while waiting for God to respond to all our requests. To pray is to reach the end of one’s strength and, at that very point of exhaustion, to open oneself to something beyond strength. To pray is to recognize one’s limits, to realize that what is essential eludes us and does not belong to us, and to open ourselves to that “beyond” which calls us to surpass ourselves through an action we had neither foreseen nor even thought possible.
That is what happens with Jacob. Barely has his prayer ended—and apparently because of it—when he discovers a third possibility. He reinterprets the oracle once announced to his mother: “the elder shall serve the younger.” In Hebrew, however, the phrasing allows the opposite meaning as well: “the younger shall serve the elder.” Prayer, by bringing him to the end of his strength, opens a new field of possibility: hearing differently what had seemed until then to be a decree of fate, and by turning it around, making it the place of a new action, of service and responsibility that reverse destiny.
And that is what he does. He sends a gift to Esau, accompanied by a carefully orchestrated performance meant to appease his brother before they meet. In doing so, he invents theater and diplomacy.
More profoundly still, he uses the ritual normally directed toward God (minḥah—offering, kapparah—atonement, laset panav—to lift up the face…) and turns it toward his brother—and it succeeds. Why? Because he has seen the face of his brother as one sees the face of God (Genesis 33:10).
Is this not what ethics is about? And is not the purpose of prayer to open us to ethics, which alone enables us to invent a way beyond violence and its inexorable destiny? We must therefore relearn how to pray—and how to interpret—so as to rediscover the paths of peace.
Suggested reading
| Shema Yisrael: Deuteronomy 6:4-9 The call of Abram: Gen 12:1-4 I am the one who is: Ex 3:13-15 Blessing: Num 6:22-2 | Ancient Confession of Faith: Deut 26:5-9 The First Commandment: Mk 12:28-34 The Faith of Abraham: Heb 11:8- 12 The inheritance of the people of Israel: Rom 9:1- |
Intercessions
R. Amen, amen, blessed be the God of Israel
Or another refrain
1. Most Loving Father, God of Abraham, Isaac and Jacob,
you who wept for the violence between Cain and Abel,
we pray for peace in the Middle East,
for all the people who inhabits this land
where you have chosen to join us in our humanity.
2. Most Loving Father, God of Abraham, Isaac and Jacob,
you who made possible the reconciliation between Joseph and his brothers,
for any contempt for your people Israel, forgive us (silence).
We pray to you, Father, to make fraternity grow between the Jewish people and the nations.
3. Most Loving Father, God of Abraham, Isaac and Jacob,
you who brought Israel out of Egypt and made your people free,
give your joy to the Jewish people,
and keep them faithful to your covenant.
4. Most Loving Father, God of Abraham, Isaac and Jacob,
you who united the twelve tribes of Israel around the Torah,
give peace to the Jews who believe in Jesus.
5. Most Loving Father, God of Abraham, Isaac and Jacob,
you who sent your Son Jesus to save us,
Make your blessing rest on Christians who are of Jewish origin.
6. Most Loving Father, God of Abraham, Isaac and Jacob,
Father of Jesus Christ,
you who gave your beloved Son so that all might be one
gather all Christian churches together in unity.
7. Most Loving Father, God of Abraham, Isaac and Jacob,
you who promised the Jewish people the coming of the Messiah,
you who promised the Church the return of your son
We praise you and we say in the Holy spirit “Maranatha, come Lord!”.
Prayer
Eternal and almighty God,
listen to the prayer of your Church.
You who chose Abraham and his descendants
to make them the children of your promise,
Lead to the fullness of redemption
the first people of the Covenant.
Let the nations of the earth
be welcomed by grace into the family of Abraham,
and may all of creation joyfully enter into your reign of peace. Through Jesus Christ our Lord. Amen.