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"Then Jacob was greatly afraid and distressed, and he divided
the people who were with him." (32:8)
What caused Jacob to be distressed? The fact that the people who were
with him were "divided." Jacob recognized that when the Jewish
people are united, the forces of Esau can do them no harm. It's only when
there are internal divisions and strife that Jews should worry.
(Maayanot HaNetzach)
"The other band which is left may then escape."
(32:9)
Approaching his brother Esau, Jacob divided his camp into three
groups, each of which was for a distinct purpose: to appease Esau with
gifts, to pray for G-d's help, and to prepare for war should it become
inevitable. This parallels the commandment in the Shema in which we are
enjoined to love G-d "with all your heart" (prayer); "with
all your soul" (war); "and with all your might" (possessions
and wealth).
(Sefat Emet)
"I have become small from all the kindnesses and from all the
truth that You have done for me…" (Gen.32:11)
This means that with every single favor that G-d bestows upon a man, he
ought to become very humble. For "Chesed is the right arm" and
"His right arm embraces me" [Song 2:6], which refers to the
state of G-d actually bringing him close to Himself, far more intensely
than before. And whoever is brought very much closer to G-d, and elevated
to great heights, must be ever more humble, to the lowliest plane, as
it is written: "From afar the Lord has appeared to me" [Jer.
31:2]. And as known, "All that are before Him are esteemed as nothing."
Hence, whoever is more "before Him" [closer to G-d] is that
much more like nothing, naught, and non-existent.
(From Tanya IV:2)
"I am not worthy of all the kindness...which You have shown to
Your servant" (Gen. 32:11)
And what is the greatest kindness of all? That You have made me Your servant!
(Torat Avot- From LChaim 996)
"Deliver me, I pray thee, from the hand of my brother, from the
hand of Esau." (32:12)
The repetition of the word "hand" indicates that Jacob was afraid
of two separate dangers: the "hand of Esau," Esau's brute physical
power, and "the hand of my brother," Esau's brotherly love.
Esau's sword posed a threat to Jacob's physical well-being, but socializing
with him would be an even greater threat to his soul.
(Rabbi Yosef Ber Soloveitchik)
"He took from what came to his hand...a present for Esau his
brother." (32:14)
The words "what came to his hand" seem unnecessary. When Jacob
began to prepare the animals as gifts for his brother, the animals were
reluctant to be given to Esau, an idol-worshipper. Jacob had to take them
with his hand and persuade them to go.
(Beit Yakov)
"When Esau my brother will meet you, and ask you saying: "Whose
are you, and where are you going?" (32:18)
Esau's question is remarkably similar to the Mishna in Ethics of the Fathers:
"Reflect on three things...know from where you came, where you are
going, and before whom you are destined to give a future account and reckoning."
Why would the evil Esau suddenly adopt the pious tone of the Mishna?
Rather, this question - "Where are you going?" - may be asked
by both the Good and the Evil Inclinations. When asked by the Good Inclination,
it prevents the person from committing a sin. The Evil Inclination, however,
poses the same question in its attempt to bring the individual to despair.
In such a case, one must remember that the mere fact that one is a Jew
causes unlimited joy and appreciation Above.
(Chidushei HaRim)
"And so he commanded also (gam) the second, also the third, also
all those who followed the flocks." (32:19)
The Hebrew word "gam," spelled gimel-mem, appears
three times in this verse, alluding to the three (gimel) redemptions
of the Jewish people that will come about through a tzadik whose name
begins with the letter mem: Moshe (the redemption fro m Egypt);
Mordechai (the redemption of Purim); and Moshiach, who will usher in the
Final Redemption.
(Otzar Chaim)
"Yaakov was left alone" (32:25)
Rashi explains: 'He forgot small vessels and returned for
them'.
The holy Ari of Zefat taught that Yaakov was so concerned for all of his
possessions, because everything that belongs to a person is spiritually
connected to his soul, and it is the person's responsibility to refine
and elevate these objects to their full spiritual potential. Now, if this
is true about physical possessions, then certainly the talents and energies
that were given to a person have to be used in full and not be allowed
to go to waste or to be used for the wrong purpose.
(From Chidushei HaRim -translated from Sichat HaShavuah 256)
"He approached until Esav." (Gen.33:3)
The only successful method to be freed from those who hate you is to love
them! He worked on his feelings "until he approached Esav" -
until he felt actual love towards him. Whereupon, Esav could not do any
evil to him.
(from Rebbe Yitzchak of Vorky -translated from Sichat HaShavuah #311)
"Esau ran to meet him, and embraced him." (33:4)
When a small flame is brought close to a burning torch, the smaller fire
is nullified within the larger one. So too was it with Jacob and Esau.
Jacob was the great light, whereas Esau contained tiny, hidden sparks
of holiness. When Esau spotted Jacob these sparks were aroused, prompting
him to
(from L'Chaim #546)
"My lord knows that the children are tender." (33:13)
Why did Jacob make a point of mentioning the children in response to Esau's
invitation to join him? Because being in Esau's proximity was much more
of a threat to his impressionable children than it was to himself. Unpleasant
as it might have been for him, maintaining his children's spiritual purity
was his number one priority.
(Rabbi Yehoshua Rokeach of Belz)
"Jacob came whole to the city of Shechem." (33:18)
Rashi explains this to mean that Jacob was sound in body, his wealth was
intact, and his Torah-observance was uncompromised. We learn from Jacob
to always strive for excellence in all areas of our lives. Even a person
whose primary path in the worship of G-d is through practical mitzvot
- charity and good deeds - should also strive to be perfect in study.
(Likutei Sichot)
"If you will become as we are, that every male of you be circumcised."
(34:15)
Why did the sons of Jacob, who were physically strong and powerful, avenge
what happened to their sister Dina in such a "sneaky" way? Why
did they insist that the people of Shechem be circumcised? Had Jacob's
sons attacked them as they were, the world would have reacted with an
uproar. Once the people of Shechem nominally identified themselves as
Jews, however, they could be killed with impunity. For surely no one would
protest the killing of Jews...
(Rabbi Yehonatan Eibeshutz)
"Esav took his wives, his sons, his daughters...and all the possesions
he had aquired in the land of Cana'an and he went to a land away from
his brother Ya'acov. This was because they had too much property to be
able to live together, ...the land where they were staying could not support
them both." [Gen. 36:5-6].
Who said that Esav was the one that had to leave Cana'an? Why not Ya'acov?
Or maybe the country should have been divided between them? The explanation
is, that when a non-Jew meets a Jew who behaves like a real Jew is supposed
to, and the gentile sees that there is not enough place for both of them,
he immediately understands that he is the one who has to leave. He understands
so well that, according to Rashi, "'And he went to a land' means:
to live wherever he would find."-even if he doesn't know where to
go, where he can settle, he will immediately leave the country of the
Jew.
(From the Lubavitcher Rebbe -translated from Sichat HaShavuah #51)
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The confrontation between Jacob and Esau does not merely reflect an incident
in the lives of two people. These two individuals are not merely private
persons, but rather archetypes representing conflicting thrusts in the
spiritual and material cosmos. As the commentator Rashi relates, they
are fighting for dominion of both realms: the material and the spiritual.
The ultimate resolution of this conflict will be in the Era of the Redemption,
when "saviors will ascend Mt. Zion and judge the mountain of Esau,
and dominion will be G-d's."
(From Highlights of Moshiach)
"Yaakov sent messengers to Esav (Esau) his brother."
(Gen. 32:4)
At that time, Yaakov was fully ready for the ultimate Messianic Redemption.
He had learned a great deal of Torah, served G-d with all his heart, and
had observed the 613 mitzvot despite the many obstacles encountered in
Lavan's house.
So Yaakov sent messengers to check out the spiritual status of his brother
Esav, to see if he was also ready for Moshiach. Unfortunately, they found
that he was still wicked and had not repented of his evil ways. The Redemption
was therefore delayed for thousands of years until our generation, when
the nations of the world are now finally ready.
(The Lubavitcher Rebbe -Reprinted with permission from L'Chaim
Magazine (www.lchaim.org).)
"Jacob was left alone." (Gen. 32:25)
This concept of "alone," of the absolute unity and Oneness of
G-d, was bequeathed by Jacob to his descendants forever. For whenever
the Jewish people would be forced to do battle with Esau, they would yearn
for the time when G-d's Oneness will be manifested openly, i.e., the era
of Mashiach.
(From LchaimWeekly.org)
"Jacob lifted up his eyes, and looked, and behold, Esau came,
and with him four hundred men." (33:1)
Jacob went to meet with his brother Esau even though he knew that his
life might be endangered by the encounter. But he didn't discuss the matter
with anyone, or think twice about it. He just did it. This encounter set
in motion a pattern that will be completed with Moshiach's arrival. From
this we learn how important it is to DO things, because DOING is what
will bring Moshiach.
(The Lubavitcher Rebbe)
"I will move [at] my own slow pace... until I come to my master,
to Seir."
(Gen. 33:14)
Said Rabbi Abbahu: We have searched the whole of Scriptures and do not
find that Jacob ever went to Esau to the mountain of Se'ir. Is it then
possible that Jacob, the truthful one, should deceive him? But when would
he come to him? In the Messianic Era, when "the saviors shall ascend
Mount Zion to judge the mountain of Esau" (Obadiah 1:21).
(Midrash Rabbah)
"These are the names of the chieftains [that came] of Esau, chieftain
Magdiel, chieftain Iram; these are the chieftains of Esau.."
(Gen. 36:40-43).
The present exile is referred to as "Galut Edom - the Edomite
Exile," because the Romans - who brought about the present exile
with their destruction of the Holy Temple - were mostly descendants of
Edom. This exile is generally divided into two eras, governed by two kinds
of chieftains-leaders, as mentioned in the verse cited:
The first is "Chieftain Magdiel." This name signifies, and is
an expression of, "he magnified himself (yitgadel) above every
god" (Daniel 11:36). In this first era of the Edomite exile, the
Roman Empire expanded throughout the world, seeking to overpower Judaism
and to make it difficult for Jews to observe Torah and mitzvot.
The second one is "Chieftain Iram." This name, the Midrash notes,
is an expression of "he is destined to amass (le'erom) treasures
for the royal Moshiach." This refers to the second era of the Edomite
exile, the one close to the Messianic days. In that time Rome will cease
to subdue Israel and will itself submit to holiness. Moreover, it will
even assist Moshiach. Rome will be transformed to realize the sacred meaning
of its name: Romi as an expression of hitromemut - exaltation,
i.e., the exaltation of holiness.
(Reprinted with permission from L'Chaim Magazine - www.lchaim.org.)
"Deliverers will go up to Mt. Tzion to judge the mountain of
Eisav" (from the Haftorah: Ovadia 1:21)
The nations of the world will come before Him on two levels of judgment:
Clarification for good: As it will be in many nations that will be transformed
into good, as is written, "For then I will convert the peoples
to a pure language to call all of them by the Name of G-d" (Tz'fania
3:9).
Nullification: The level of Eisav, which is completely evil, will be totally
nullified and lost, as is written, "And the house of Yaakov shall
be fire and the house of Yosef a flame, and the house of Eisav shall become
stubble, and they shall ignite them and consume them, and the house of
Eisav shall have no survivors, etc." (Ovadia 1:18).
[Lubavitcher Rebbe--translated by Michoel Lieb Dobry of Tsfat]
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