Vayishlach – The Tree of Life

The Values of Jacob

Jacob was a quiet man who lived in tents. Esau was a man of the wilderness; he sought out adventures. Specifically, Jacob is described as an ish tam, a simple, pure or wholesome man. Ish means man, tam is also described as upright. Because he lived in tents, Rashi infers that Jacob was a man with a contemplative nature. Esau was more of an extrovert, focused on worldly gain. Jacob’s character was worthy of qualifying him to be the heir who set the foundation of values for the Jewish people. His focus on uprightness and devotion to G-d set the tone for character and emphasis we should place upon ourselves toward G-d and man.

Although he deceived Esau, to receive the birthright, he was not comfortable about that, and later sought reconciliation. This week’s parasha opens with the potential for a conflict between Esau and Jacob. As background, Jacob had served Laban for twenty years, seven years originally for Rachel, although Laban fooled him into serving for Leah. Then, another seven years for Rachel, his preferred bride. He served and additional six years in order to acquire flocks of his own. He was a hard honest worker, who worked tirelessly for Laban, until he acquired so many flocks that it was time for him to go his own way.

He sends messengers (some say angels) ahead to Esau to let him know of his approach; yet, he receives word that Esau is on his way with 400 men of war. Jacob sends gifts ahead of him to appease Esau for his wrath over having the birthright stolen from him. Eventually, as he approached Esau, he bows down seven times before him, as he continues to walk toward him. Esau runs to him and embraces him. This appeasement of Esau on the part of Jacob serves as a model for the Jewish people in diplomacy.

Additionally, Jacob’s approach exemplifies the power of prayer over the sword, for he prayed to G-d for deliverance from his brother Esau, instead of going straight into battle with him. This should always be the first line of defense for the Jewish people. Also, in our own lives as individuals facing various challenges that constitute our struggles, we should seek assistance from G-d. We need to rely on HaShem to grant us success in all of our endeavors.

motzei Shabbos: Chevlei Moshiach

motzei Shabbos: parashas Vayishlach 5782 – Chevlei Moshiach (Birthpangs of Messiah)

“She called his name Ben-oni; but his father called him Benjamin.”

– Genesis 35:18, JPS 1917 Tanach

On the way from Beth-el to Eprath, Rachel went into labor with great hardship. The midwife assured her, that she would indeed have a son. As Rachel’s soul was expiring, she named her son, Ben-oni, meaning, “son of my sorrow.” However, Jacob named him Benjamin, meaning “son of my right hand.” The intent of Jacob, in emphasizing the positive side of the birth, was to reaffirm the sanctity of life. May our eyes be opened to this truth. Despite the tragic circumstances of the birth of Benjamin, the positive was emphasized, without diminishing the loss.

Even so, Jacob was distressed by the passing of Rachel, who died while giving birth to Benjamin. The prophet Jeremiah, speaking about the Keitz (the End of Days) alludes to Jacob’s distress, whereas he says, “And it is a time of trouble unto Jacob, but out of it shall he be saved” (Jeremiah 30:4-7). The sages explain that this prophecy refers to the chevlei Mashiach (birthpangs of Messiah). As mentioned in the Talmud, the time that precedes the reign of the Messiah from Jerusalem will be a period of diminished light, immorality, and lack of social cohesion (as mentioned in Sanhedrin 97a).

Yet, K’lal Yisrael, when standing within the light of H’Shem will prevail. “Therefore fear thou not, O Jacob My servant, saith the L-RD; neither be dismayed, O Israel; for, lo, I will save thee from afar, and thy seed from the land of their captivity; and Jacob shall again be quiet and at ease, and none shall make him afraid. For I am with thee, saith the L-RD, to save thee” (Jeremiah 30:10-11, JPS).

The Deference of Jacob

“And Jacob sent messengers.”

– Genesis 32:4, JPS 1917 Tanach

“This parasha was written to show how H’Shem saved his servant from a stronger foe, and sent his angels to rescue him. In addition, it teaches us that he [Jacob] didn’t rely on his righteousness, and made every effort to save himself.” – Ramban, sefaria.org

Previously, the Torah speaks of two camps of angels, one that accompanied Jacob to the edge of the land of Canaan, and another camp that served to accompany him and his entourage once they entered Canaan, the land promised to Abraham, Isaac, and Jacob, and their descendants (see Genesis 32: 2-3). Now, at the beginning of parashas Vayishlach, the Torah, seemingly so, alludes to these angels that were assigned for protective measures (Genesis 32:4).

“Jacob sent messengers [malachim] before him to Esau his brother unto the land of Seir, the field of Edom” (Genesis 32:4, JPS). The Hebrew word, malachim can mean messengers or angels. In the literal sense, Jacob sent messengers to Esau; yet, on another level, the angels granted to him for protection may have also gone ahead of Jacob’s entourage.

Regardless of the interpretation, if Jacob had the opportunity to seek divine protection from angels who would actually defend his entourage, he did not rely on this; rather, he made a three-fold preparation for an encounter with Esau: prayers, appeasement, and a defensive strategy. He prayed to H’ Shem for deliverance from the hands of Esau; sent gifts to Esau to appease his resentment; and he divided the camp, so that if one camp was attacked, the other would have the opportunity to escape. Although Jacob could have prevailed upon H’Shem to rescue him through an angelic force, he chose humility, by subjecting himself in all deference to his brother, Esau.