[Par-lite] for Parshat Vayishlach - shiur #1

Tue Nov 16 08:22:26 EST 2010

"DEDICATED IN COMMEMORATION OF THE YARZHEIT OF

REUVEN BEN MOSHE A"H

17 KISLEV 5757"

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     THE TANACH STUDY CENTER [http://www.tanach.org]

          In Memory of Rabbi Abraham Leibtag

     Shiurim in Chumash & Navi by Menachem Leibtag

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      for PARSHAT  VAYISHLACH - shiur #1

          FROM YAAKOV TO YISRAEL -

     Was Eisav really planning to wipe out Yaakov's family

with his four hundred men?  Or was his intention all along

simply to welcome his brother back 'home'?

  When reading Parshat Vayishlach, it is difficult to
reach a

clear conclusion.

  Similarly, when Yaakov crossed the Yabok River (with his

wives and children), was he planning a secret escape from
this

confrontation?  Or, was Yaakov's intention all along to

confront his brother - face to face?

     And finally, was God's purpose in sending a 'mal'ach'
to

struggle with Yaakov - simply to bless him at this
critical

time, or was it an attempt to thwart Yaakov's planned

'escape'?

     When one reads Parshat Vayishlach, it is difficult to

find precise answers to these (and many other) questions.

     In Part One of this week's shiur, we'll suggest some

answers to these questions, while offering a reason why
the

Torah's account of these events is intentionally so vague.

Based on that analysis, Part Two will discuss the deeper

meaning of Yaakov's name change to Yisrael.

INTRODUCTION

     Before we begin our shiur, a short remark re: its

methodology:

     In our study of Sefer Breishit thus far, our goal has

usually been to find the underlying meaning (or message)
or

each story, based on its details.  However, when the story

itself is difficult to understand, then it becomes even
more

difficult to uncover its message.

  However, when we encounter ambiguity in a certain
narrative

- one can also entertain the possibility that its
vagueness

may be intentional, and hence its message may lie in that

ambiguity.

  With this in mind, we begin our shiur by considering the

events that lead up to Yaakov's encounter with Eisav - in
an

attempt to better understand both the details and
ambiguities

of that encounter.

WAS THE 'COAST CLEAR' YET?

     Recall, from the end of Parshat Toldot, how Yaakov
ran

away from Eretz Canaan in fear that Eisav would kill him.
To

verify this, let's quote the departing message that he
heard

from his mother:

  "Your brother Eisav is consoling himself by planning to
kill

  you.  Now, my son - listen to me, get up and run away to

  Charan - to Lavan my brother.  ...Until your brother's
anger

  quells, and he will forget what you did to him - [then]
I

  will send someone to call you to return..."  (see
27:42-44).

     Neither Rivka nor Yaakov know how long this will
take,

but clearly - Yaakov plans to stay by Lavan until 'the
coast

is clear'.

     On his way to Charan, God appears to Yaakov at
Bet-El,

assuring him with Divine protection during his journey:

  "Behold I will be with you, and guard you anywhere you
go,

  and I will bring you back to this land..." (see 28:15).

     Note however, that despite this promise of
protection,

God never told Yaakov when he was supposed to return.

  Years pass, but Rivka never sent for Yaakov.

  Finally, after some twenty years God tells Yaakov that
it's

time to return home - demanding:

  "Return to the land of your fathers and birth - and
[then] I

  will be with you" (31:3).

  Does this imply that Eisav is no longer a threat?

  If so, why didn't Rivka send for him?  [Possibly she
didn't

know, even though God did.]

  Could it be that God wanted Yaakov to return, knowing
that

Eisav was still a threat?  Could it be that God wanted
these

two brothers to confront one another?  If so, did God want

them to fight, or to make peace?

     Clearly, God wants Yaakov to return home - yet He
does

not inform him concerning how he should deal with Eisav!

     When Yaakov approaches the land of Israel, he sees
(once

again) a vision of angels ['mal'achei Elokim'] who come to

greet him (see 32:2-3).  As this vision parallels Yaakov's

original vision of mal'achim (when God first promised

protection - see 28:10-15), is God now telling Yaakov that
the

'coast is clear' - and hence he need not worry about
Eisav?

     And how about Eisav himself?  Certainly, Yaakov is
still

worried about him; but does Eisav still want to kill him-
or

has he put his past behind him?

     As you may have guessed by now, it is very difficult
to

reach any definite conclusion about any of these
questions,

but Chumash certainly keeps us pondering.

YAAKOV SENDS AN ENVOY

     Parshat Vayishlach begins as Yaakov sends messengers

ahead, apparently to assess to what extent Eisav is still
a

danger.  Note, how this decision comes immediately after
his

vision of God's angels at Machanayim, suggesting that this

vision gave Yaakov the confidence to initiate an encounter
-

i.e. to make sure that it was truly now safe to return
home

(see 32:4-5).

     However, to Yaakov's surprise, his messengers come
back

with a report that he most probably did not expect: Eisav,

with four hundred men, was on his way to meet Yaakov!
There

can be no doubt concerning how Yaakov understood this
report.

Eisav is out for his head!

  This explains Yaakov's sudden fear (see 32:7 -12
'va-yira

Yaakov me'od...'), as well as his next course of action.

  Expecting that Eisav was on his way to kill his entire

family, he quickly divides his camp in two (to save at
least

half of them), then turns to God in prayer (see 32:7-12).

  Yaakov's prayer (see 32:9-12) reflects this predicament.
On

the one hand, God told him to return and promised to
protect

him.  Yet on the other hand, God never told him to
initiate an

encounter with Eisav.  Did Yaakov think he had made a
mistake?

Maybe he was supposed to return to Canaan and avoid Eisav

entirely?

  Had he 'sinned' by sending messengers?  Did God want him
to

stay clear of Eisav (and his bad influence)?

  Note how Yaakov's prayer reflects our discussion.
First,

his opening appellation:

  "And Yaakov said: The God of my father Avraham & the God
of

  my father Yitzchak - the God who told me - Return to
your

  homeland and I will be with you [i.e. protect you]" (see

  32:10).

  Note how Yaakov first reminds God that it was His idea
for

him to return, and that God had promised to protect him

  Nonetheless, if Eisav remains a danger, it must not be
God's

fault, rather his own.  Therefore, Yaakov concludes that
maybe

he has done something wrong, or possibly has 'used up' all
of

his 'protection' points, and God had already provided him
with

so much ('katonti...' / read 32:11!).  Then, Yaakov states
his

precise fear:

  "Save me from Eisav my brother, lest he come to kill me,

  mothers and children alike - but You promised me that
you

  would be with me and that my offspring would be numerous

  like the sand of sea..." (see 32:12-13).

     In the final line of his prayer, Yaakov may be
'hinting'

that even if he deserves to die, God should at least save
his

children, as He had promised to his forefathers.

     To our surprise, even though Yaakov prayed, God
doesn't

appear to provide Yaakov with an immediate answer!

WHAT SHOULD YAAKOV DO?

     Yaakov now faces a predicament.  After all, what does
God

want him to do?

  Should he confront Eisav?  If so, should he try to
appease

him, or should he stand up and fight for what is right?
[And

it may not be clear to him who is right - for it was
Yaakov

who stole the blessings!]

  Should he run away directly to Eretz Canaan?  Maybe that
is

what God originally wanted him to do?  Maybe only there
will

he be worthy of divine protection!  Alternatively, maybe
he

should hide his wife and children, and then face Eisav

himself?

     Let's take a look now, and see what he does.

     After he prays, that evening Yaakov prepares an
elaborate

'peace offering' for his brother (see 32:13-20).  Hence,
it

appears that Yaakov has chosen the path of 'appeasement',

hoping that his brother will be so impressed that he may

change his mind (see 32:20).

  Nevertheless, there is an interesting detail in these

instructions that must not be overlooked.  Note how Yaakov

instructs his men to leave a gap between each flock of

animals.  In other words, he wants this 'offering' to be

presented very slowly and staged.  Then he commands each
group

to make the same statement:

  "When Eisav will meet you [i.e. each group] and ask who
are

  you and where are you going and who are these for?
Answer

  him, they are a present from your servant Yaakov - and
he is

  right behind us" [i.e. on his way to meet you as well]

        (see 32:17-18).

     Then, Yaakov repeats this very same command to each

group, emphasizing each time that each group should state
-

"Behold, Yaakov is right behind us..."  (see 32:19-20).

     What are the purpose of these 'gaps' and the repeated

message of "Yaakov is right behind us"?

     Either Yaakov is telling the truth - i.e. the purpose
of

these gaps is to gradually 'soften up' Eisav.  Or
possibly,

Yaakov is trying something 'tricky' [again], and these
gaps

(and the entire offering) are part of a decoy, to stall

Eisav's imminent attack, thus providing Yaakov with ample
time

to run away!  [or at least to hide his wives and
children].

     As we will see, the story that ensues can be read
either

way.

WHAT DIRECTION IS HE CROSSING?

     That very same evening, after he designates his
offering

and the men that will bring it to Eisav, Yaakov takes his
two

wives, two maidservants, and his eleven children; and
crosses

the Yabok River (see 32:21-23).  [Re: Dina (child #12)-
see

Rashi on 32:23!]

     But it's not clear why he is crossing this river, and

what his intentions are!  Is this simply part of his
journey

to meet Eisav (as most commentators understand), or
possibly

(as Rashbam suggests), Yaakov is running away!

  If Rashbam's interpretation is correct (see Rashbam on
32:23-

25) - then we have a wonderful explanation for the 'gaps';
the

message that 'Yaakov is right behind us'; and the need for
the

Torah's detail of Yaakov crossing the Yabok!  They all are

part of Yaakov's plan to 'run away' from Eisav, to save
his

life.  [Otherwise, all these details appear to be rather

superfluous.]

  [Alternately, if Yaakov is telling Eisav the truth, then
we

  would have to explain that the 'gaps' are to increase
the

  chance of 'appeasement', Yaakov plans to be right behind

  this offering, and the Torah tells us about the Yabok

  crossing as the background for Yaakov's struggle with
the

  mal'ach.]

THE STRUGGLE

     That evening, as Yaakov crosses the Yabok with his

family, God sends a mal'ach who struggles with Yaakov
until

the morning (see 32:24-25).  It would only be logical to

assume that there is a divine reason for this struggle.

     If we follow Rashbam's approach (that Yaakov is
running

away), then God's message seems to be quite clear.  By
keeping

Yaakov engaged in battle all night long, God is not
allowing

Yaakov to run, thereby telling him that he shouldn't (or

doesn't need to) run away.  [See Rashbam 32:25.]  In fact,

Rashbam claims that Yaakov's injury is a punishment for
his

running away!  [See Rashbam on 32:29.]

     With this background, we could explain some
additional

details of this encounter.  First of all, this could
explain

why the angel asks to leave at dawn.  If his job was to
keep

Yaakov from running away at night so that he would meet
Eisav;

then as soon as dawn arrives his job is over (note that
Eisav

arrives immediately after sunrise - see 32:31-33:1!).

  This also explains Yaakov's request for a blessing
(which

could also be understood as Yaakov looking for the meaning
of

this encounter).  The angel blesses Yaakov by 'changing
his

name' from Yaakov to Yisrael.  Considering that the name

Yaakov implies some sort of 'trickery' [see Yirmiyahu 9:3
'ki

kol ach akov yaakov'], while the name Yisrael implies the

ability to 'stand up and fight' (see 32:28); then this

'blessing' is simply God's answer to Yaakov - don't run
away,

rather encounter your brother!

  Finally, it explains what happens immediately after the

angel leaves.  Note how the next pasuk informs us that the
sun

rises, and - sure enough - Yaakov looks up and sees that
Eisav

and his four hundred men have already arrived [see 33:1].

What should happen now?  It's too late to run!

  As we would expect, still fearing his brother, he tries
to

save at least some of his family by splitting them into
groups

(see 33:1).  Then, he runs to the front to encounter Eisav

directly, bowing down seven times in a last effort to

'appease' his brother [see 33:2-3).

  Most likely to Yaakov's total surprise, Eisav greets him

with hugs and kisses - in what appears to be a very
friendly

(and brotherly) manner [see 33:4].

  Was it Yaakov's efforts to achieve appeasement that
caused

Eisav to change his mind, or was Eisav planning all along
for

this friendly encounter?  I suppose we'll never know, as
the

Bible is intentionally ambiguous in this regard.  [Maybe
those

little dots over 'va-yishakehu' (see 33:4) are hinting to

something.  See Rashi & Radak who quote two opposite
opinions

in Breishit Rabba (which should not surprise us the
least!).]

In fact, Ibn Ezra (33:4) claims that the simple 'pshat' is

that Eisav had never planned to harm Yaakov, as proven by
the

fact that he cried during this encounter.

  Eisav even invites his brother to join him on his return

trip to Se'ir.  Yaakov prefers to travel slowly at his own

pace, 'promising' to arrive in Se'ir at a later time (see

33:12-14).

THE PAST & THE FUTURE

     What should we learn from this story?  One could
follow

Rashbam's approach, and arrive at a very 'right wing'

conclusion.  But if one studies Ramban's interpretation to

these events, one would arrive at a very 'left wing'

conclusion (i.e. there are times when Am Yisrael must
first

attempt to appease their enemies in any manner possible).

     One could suggest that the Bible's ambiguity is

intentional, as there are times in Jewish History when a

'right wing' approach is correct, and there are times when
a

'left wing' approach is preferable.  Similarly, there are

times when we must take action, even when we are in doubt
in

regard to the true intentions of our enemies.  While at
other

times, it may be better to remain passive.

     Just as life is not a 'fairy tale', neither is
Chumash.

Nevertheless, we should learn that in every encounter that
we

face, we must both act (i.e. turn to ourselves) and pray
(i.e.

turn to God).  We must make every effort to understand our

predicament in order to arrive at the approach that would
best

follow the path that God has set.  However, when that path
is

not clear, we must pray that God will not only assist us,
but

that He should send some sort of an 'angel' to assure that
we

follow the proper direction.

     Yaakov leaves this encounter not only limping, but
also

'contemplating' and 'wondering'.  But he continues on his

journey, on his way to Bet-El, ready to face any future

encounter with prayer, wisdom, action, faith, and resolve.

     So too, in the history of the Jewish people - there
are

times that we must stand up and fight, and there are times

that we attempt appeasement.  There are also times when we

struggle, and remain limping.  Yet we continue to pray, to

study, to contemplate, and persevere with an unyielding

resolve to achieve our goals.

                         shabbat shalom, 

                         menachem

===========

FOR FURTHER IYUN - for Shiur #1

A.  Chazal tell us that the mal'ach was the 'sar shel
Eisav' -

Eisav's guardian angel.   Relate this Midrash to the above

shiur.

      If this ish was actually a mal'ach, why do you think
the

Torah insists on referring to him as an ish?  What is the

significance of Yaakov being wounded in this encounter?
Why

must we remember this encounter whenever we eat meat
(mitzvat

gid-ha-nasheh)?  [See Rashbam 32:29.]

  Explain the argument between Yaakov and his sons
regarding

their militant reaction to the act of Chamor ben Shchem in

relation to the main point of the above shiur.

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