[Par-reg] Parshat Va'yishlach - shiur #1

[Menachem Leibtag]

Dedicated in commemoration of the yarhzeit of 
Reuven Ben Moshe A"H - 17 Kislev 5757.

*************************************************************
     THE TANACH STUDY CENTER [http://www.tanach.org]
          In Memory of Rabbi Abraham Leibtag
     Shiurim in Chumash & Navi by Menachem Leibtag
*************************************************************

      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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