Parshas Vayishlach 5786 (d)

וַיִּשְׁלַ֨ח יַעֲקֹ֤ב מַלְאָכִים֙ לְפָנָ֔יו אֶל־עֵשָׂ֖ו אָחִ֑יו אַ֥רְצָה שֵׂעִ֖יר שְׂדֵ֥ה אֱדֽוֹם׃

וַיְצַ֤ו אֹתָם֙ לֵאמֹ֔ר כֹּ֣ה תֹאמְר֔וּן לַֽאדֹנִ֖י לְעֵשָׂ֑ו כֹּ֤ה אָמַר֙ עַבְדְּךָ֣ יַעֲקֹ֔ב עִם־לָבָ֣ן גַּ֔רְתִּי וָאֵחַ֖ר עַד־עָֽתָּה׃

וַֽיְהִי־לִי֙ שׁ֣וֹר וַחֲמ֔וֹר צֹ֖אן וְעֶ֣בֶד וְשִׁפְחָ֑ה וָֽאֶשְׁלְחָה֙ לְהַגִּ֣יד לַֽאדֹנִ֔י לִמְצֹא־חֵ֖ן בְּעֵינֶֽיךָ׃

וַיָּשֻׁ֙בוּ֙ הַמַּלְאָכִ֔ים אֶֽל־יַעֲקֹ֖ב לֵאמֹ֑ר בָּ֤אנוּ אֶל־אָחִ֙יךָ֙ אֶל־עֵשָׂ֔ו וְגַם֙ הֹלֵ֣ךְ לִקְרָֽאתְךָ֔ וְאַרְבַּע־מֵא֥וֹת אִ֖ישׁ עִמּֽוֹ׃

וַיִּירָ֧א יַעֲקֹ֛ב מְאֹ֖ד וַיֵּ֣צֶר ל֑וֹ וַיַּ֜חַץ אֶת־הָעָ֣ם אֲשֶׁר־אִתּ֗וֹ וְאֶת־הַצֹּ֧אן וְאֶת־הַבָּקָ֛ר וְהַגְּמַלִּ֖ים לִשְׁנֵ֥י מַחֲנֽוֹת׃

וַיֹּ֕אמֶר אִם־יָב֥וֹא עֵשָׂ֛ו אֶל־הַמַּחֲנֶ֥ה הָאַחַ֖ת וְהִכָּ֑הוּ וְהָיָ֛ה הַמַּחֲנֶ֥ה הַנִּשְׁאָ֖ר לִפְלֵיטָֽה׃

וַיֹּ֘אמֶר֮ יַעֲקֹב֒ אֱלֹקֵי֙ אָבִ֣י אַבְרָהָ֔ם וֵאלֹקֵ֖י אָבִ֣י יִצְחָ֑ק ה׳ הָאֹמֵ֣ר אֵלַ֗י שׁ֧וּב לְאַרְצְךָ֛ וּלְמוֹלַדְתְּךָ֖ וְאֵיטִ֥יבָה עִמָּֽךְ׃

קָטֹ֜נְתִּי מִכֹּ֤ל הַחֲסָדִים֙ וּמִכׇּל־הָ֣אֱמֶ֔ת אֲשֶׁ֥ר עָשִׂ֖יתָ אֶת־עַבְדֶּ֑ךָ כִּ֣י בְמַקְלִ֗י עָבַ֙רְתִּי֙ אֶת־הַיַּרְדֵּ֣ן הַזֶּ֔ה וְעַתָּ֥ה הָיִ֖יתִי לִשְׁנֵ֥י מַחֲנֽוֹת׃

הַצִּילֵ֥נִי נָ֛א מִיַּ֥ד אָחִ֖י מִיַּ֣ד עֵשָׂ֑ו כִּֽי־יָרֵ֤א אָנֹכִי֙ אֹת֔וֹ פֶּן־יָב֣וֹא וְהִכַּ֔נִי אֵ֖ם עַל־בָּנִֽים׃

Genesis 32:4-12

Yaakov sent messengers before him to Eisov, his brother, to the Land of Seir, to the field of Edom.

He commanded them saying, This is what you should say to my master, Eisov. Your servant, Yaakov says, I lived as a stranger with Lavan, and was delayed until now.

I acquired oxen, donkeys, sheep, servants and maidservants. I have sent [these messengers] to tell my master, to find favor in your eyes.

The messengers returned to Yaakov saying, We came to your brother, to Eisov, and he is also coming to meet you; and there are four hundred men with him.

Yaakov was very frightened, and distressed. He divided the people that were with him, along with the sheep, cattle and camels, into two camps.

He said, If Eisov comes to one camp and attacks it, the remaining camp will survive.

Yaakov said, God of my father Avraham, and God of my father Yitzchok, Hashem, Who said to me, Return to your land, to your birthplace, and I will do good with you.

I am unworthy because of all the kindness and of all the faithfulness that you have done with Your servant; for I crossed over this Jordan [only] with my staff, and now I have become two camps.

Rescue me, I pray, from the hand of my brother, from the hand of Eisov, for I fear him, that he will come and attack me—mother and children alike.

רש"י על בראשית ל״ב:ה׳:א׳

גרתי. לֹא נַעֲשֵׂיתִי שַׂר וְחָשׁוּב אֶלָּא גֵּר, אֵינְךָ כְּדַאי לִשְׂנֹא אוֹתִי עַל בִּרְכַּת אָבִיךָ שֶׁבֵּרְכַנִי הֱוֵה גְבִיר לְאַחֶיךָ, שֶׁהֲרֵי לֹא נִתְקַיְּמָה בִי. דָּ"אַ גַּרְתִּי בְּגִימַטְרִיָּא תרי"ג, כְּלוֹמַר, עִם לָבָן גַּרְתִּי וְתַרְיַ"ג מִצְוֹת שָׁמַרְתִּי וְלֹא לָמַדְתִּי מִמַּעֲשָׂיו הָרָעִים:

Rashi on Genesis 32:5:1

I lived as a stranger.

I have not become an officer or anyone of importance, but merely a transient guest. It is not worthy of you to hate me on account of your father’s blessings. He blessed me “Be master over your brother,” for it has not been fulfilled in me.

Another explanation: The gimatria [numerical value] of גַרְתִּי is 613 [תרי"ג]; as if to say, “I have resided with the wicked Lavan and yet have kept תַּרְיַ"ג [613] commandments and have not learned from his wicked deeds.”

רש"י על בראשית ל״ב:ו׳:א׳

ויהי לי שור וחמור. אַבָּא אָמַר לִי מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ, זוֹ אֵינָהּ לֹא מִן הַשָּׁמַיִם וְלֹא מִן הָאָרֶץ:

Rashi on Genesis 32:6:1

I acquired oxen, donkeys. Father told me, “[May God give you] of the dew of heaven and of the fatness of the land,” these [cattle and servants] are neither from the heavens nor from the earth.

רש"י על בראשית ל״ב:ז׳:א׳

באנו אל אחיך אל עשו. שֶׁהָיִיתָ אוֹמֵר אָחִי הוּא, אֲבָל הוּא נוֹהֵג עִמְּךָ כְּעֵשָׂו הָרָשָׁע, עוֹדֶנּוּ בְּשִׂנְאָתוֹ (בראשית רבה פ'):

Rashi on Genesis 32:7:1

We came to your brother, to Eisov. [The one] that you said, “He is my brother” but he, nevertheless, acts towards you as the wicked Eisov; he is still harboring his hatred.

בראשית ל״ג:ב׳-ט״ז

וַיָּ֧שֶׂם אֶת־הַשְּׁפָח֛וֹת וְאֶת־יַלְדֵיהֶ֖ן רִֽאשֹׁנָ֑ה וְאֶת־לֵאָ֤ה וִֽילָדֶ֙יהָ֙ אַחֲרֹנִ֔ים וְאֶת־רָחֵ֥ל וְאֶת־יוֹסֵ֖ף אַחֲרֹנִֽים׃

וְה֖וּא עָבַ֣ר לִפְנֵיהֶ֑ם וַיִּשְׁתַּ֤חוּ אַ֙רְצָה֙ שֶׁ֣בַע פְּעָמִ֔ים עַד־גִּשְׁתּ֖וֹ עַד־אָחִֽיו׃

וַיָּ֨רׇץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־צַוָּארָ֖ו וַׄיִּׄשָּׁׄקֵ֑ׄהׄוּׄ וַיִּבְכּֽוּ׃

וַיֹּ֖אמֶר נִסְעָ֣ה וְנֵלֵ֑כָה וְאֵלְכָ֖ה לְנֶגְדֶּֽךָ׃

וַיֹּ֣אמֶר אֵלָ֗יו אֲדֹנִ֤י יֹדֵ֙עַ֙ כִּֽי־הַיְלָדִ֣ים רַכִּ֔ים וְהַצֹּ֥אן וְהַבָּקָ֖ר עָל֣וֹת עָלָ֑י וּדְפָקוּם֙ י֣וֹם אֶחָ֔ד וָמֵ֖תוּ כׇּל־הַצֹּֽאן׃

יַעֲבׇר־נָ֥א אֲדֹנִ֖י לִפְנֵ֣י עַבְדּ֑וֹ וַאֲנִ֞י אֶֽתְנָהֲלָ֣ה לְאִטִּ֗י לְרֶ֨גֶל הַמְּלָאכָ֤ה אֲשֶׁר־לְפָנַי֙ וּלְרֶ֣גֶל הַיְלָדִ֔ים עַ֛ד אֲשֶׁר־אָבֹ֥א אֶל־אֲדֹנִ֖י שֵׂעִֽירָה׃

וַיֹּ֣אמֶר עֵשָׂ֔ו אַצִּֽיגָה־נָּ֣א עִמְּךָ֔ מִן־הָעָ֖ם אֲשֶׁ֣ר אִתִּ֑י וַיֹּ֙אמֶר֙ לָ֣מָּה זֶּ֔ה אֶמְצָא־חֵ֖ן בְּעֵינֵ֥י אֲדֹנִֽי׃ וַיָּ֩שׇׁב֩ בַּיּ֨וֹם הַה֥וּא עֵשָׂ֛ו לְדַרְכּ֖וֹ שֵׂעִֽירָה׃

Genesis 33:2-16

He placed the handmaids and their children foremost, Leah and her sons behind them, and Rochel and Yoseif in the rear.

He went ahead of them, and he prostrated himself to the earth seven times, until he approached his brother.

Eisov ran to meet him. He hugged him and fell on his neck and kissed him. They [both] wept.

He [Eisov] said, Go and we will move on, and I will move on with you.

He [Yaakov] said to him, My master knows that the children are delicate, and that the sheep and cattle with me are nursing.

If they are driven hard for [even] one day, all the sheep will die.

Please my master, go on ahead of your servant. I will lead on gently, in my slow pace, according to the pace of the work that is before me, and according to the pace of the children, until I come to my master in Seir.

Eisov said, Let me leave with you some of the people that are with me. He [Yaakov] said, What for? Let me find favor in the eyes of my master. On that day Eisov returned on his way—going to Seir.

Yisrael’s Greatest Danger
By Rabbi Moshe Krieger, Yeshivas Bircas HaTorah

At the beginning of Parshas Vayishlach, Yaakov Avinu knows he will have to meet up with Esav, and he fears this confrontation. Among his preparations, he prays to Hashem: “Save me from the hand of my brother, from the hand of Esav” (Bereishis 32:12).

The Beis Halevi asks: Why did Yaakov ask the same thing twice? He asked Hashem to save him from his brother and from Esav, but they are one and the same. Why not simply ask: Save me from my brother, Esav?

The Beis Halevi answers that Yaakov in fact prayed two different prayers: First, save me from “my brother” — even if he acts as a brother toward me, I do not want to be close to him, lest his sinful ways rub off on me. And, if he acts like “Esav” — meaning my enemy — please save me from him.

Still, why did Yaakov mention “my brother” first? This was his prayer to be spared from a sinful brother who acted kindly toward him. Since Esav was at this point advancing toward him with 400 armed men, it would make sense for Yaakov’s chief concern to be surviving a confrontation with “Esav,” his enemy, and not his “brother?”

Rather, even at this point, Yaakov recognized that camaraderie with Esav would be even more dangerous than war with him. Living side-by-side with Esav would force both sides to alter their lifestyle. Yaakov would have to compromise in ruchniyus, and that was the greatest danger.

The Beis Halevi notes that both of Yaakov’s prayers were answered. He was spared from an out-and-out war with Esav, and while Esav invited Yaakov to join him, Yaakov refused, and on that same day, the two went their separate ways (Bereishis 33:16).

Throughout the exile, we have faced similar confrontations. Sometimes, the nations are hostile to us. Other times, they try to befriend us, which benefits them but harms us, as their camaraderie invariably takes us away, at least in part, from our devotion to Torah and mitzvos.

So long as we are an elevated nation, adhering to our high moral principles, the gentiles in our midst will admire us, but if we try to become like them, we lose our importance. Even Bilaam understood this, referring to Am Yisrael as “a nation that dwells alone, and is not reckoned among the nations” (Bamidbar 23:9). While other peoples can immigrate to new countries and become one with the local population, we as Jews must remain separate. If we instead adopt the ways of the gentiles, Bilaam and all gentiles remind us that “we will not be reckoned among them.” Our only value, to ourselves and to them, is when we are a unique people, loyal to our Torah. If we take on their ways instead, we lose our essence and will be despised by them (see Ha’amek Davar, ibid.).

Being separate from the gentiles demands actions on our part. We have to be attentive as to what brings us close to them and avoid these things. The Ohr Hachaim (Bamidbar 25:1) notes that the cause for the sins of idolatry and immorality with the daughters of Midian was when a group of Jews decided to take a walk in a gentile marketplace. They weren’t thinking about sinning; they wanted only to take a casual stroll through the marketplace. Nevertheless, their innocent stroll brought them into close contact with the gentiles. This was enough to provoke a nation-wide calamity.

There are times when we are together with our gentile co-workers, neighbors, etc. At these times, we must make sure to demonstrate exemplary behavior, but we must also be careful not to cultivate close relationships with them.

Many of us who live in Eretz Yisrael, and some in America, too, live for the most part not in the company of gentiles. Still, even we should realize that gentile society dominates our world and much of the way we think and act. It goes without saying that unbridled use of the internet plunges us into the world of Esav, but we should take the time to identify the more discreet ways in which our lives are based on gentile attitudes or influenced by them.

Do we devote significant amounts of time and/or money to hobbies, trips, parties, shopping, sports, etc.? Are we looking for ways to get a bigger and more luxurious home, or a fancier car? Or, even if we just make ends meet, are we upset because we lack items that are unnecessary? If so, let’s ask: Are these Torah attitudes, or did they come to us via gentile society?

Rav Nosson Wachtfogel says that this was the strategy of the Hellenizers in the story of Chanuka. Initially, they did not ban Torah study, but they tried to prevail upon us to introduce elements of Greek culture into our lives. “Learn Torah,” they said, “but don’t just learn. Come to us and we’ll show you other things.”

This is the message of Chanuka, that the Torah, and not foreign culture, is what determines our lifestyle. This is symbolized by our placing the menorah outside, at the entrance to our house. It shows: We have Hashem’s light, which we shine to the world, but we will not allow your so-called “light” to enter our homes and darken them.

During the 1950s, as the reality of the Cold War between the United States and the Soviet Union set in, Rav Nosson Wachftogel realized that there were people in the Lakewood community who lived in fear of a nuclear attack, which at times seemed imminent. He would tell people: “Look in Rashi on the verse (Vayikra 20:26), ‘I [Hashem] will separate you from the nations, to be Mine.’ Rashi (ibid.) explains: ‘If you are separate from the nations, you will belong to Me, and if you are not separate from the nations, you will belong to Nebuchadnezzar and his cohorts.’ Meaning, just like in the times of the plagues in Egypt, if we keep separate from gentile culture, Hashem will protect us.

“You don’t have to worry about a nuclear war, but you do have to worry about keeping separate from the gentiles and their way of life!” said Rav Wachftogel.

May we thrive as a separate nation!

משנה אבות א׳:ב׳

עַל שְׁלשָׁה דְבָרִים הָעוֹלָם עוֹמֵד, עַל הַתּוֹרָה וְעַל הָעֲבוֹדָה וְעַל גְּמִילוּת חֲסָדִים:

Pirkei Avot 1:2

"On three things the world stands: on the Torah, on the (sacrificial) service and on acts of kindness."

The Sages teach us that each of the three Forefathers epitomized a certain character trait: Avraham’s main attribute was Chesed [kindness], Yitzchak personified the attribute of Avodah [Divine Service] and Yaakov represented Torah.

"Yaakov was left alone and a man wrestled with him until the break of dawn" (32:25).
The man/angel that Yaakov wrestled with represents the yetzer hara - the evil inclination. Why is it that neither Avraham nor Yitzhak were assailed in a similar way? The Chafetz Chaim said that "the yetzer hara doesn't mind if a Jewish person prays and gives charity all day long, provided that he doesn't learn Torah." Yaakov is the Patriarch who epitomizes the Torah. The Sages teach us that the world is built on three pillars: Chesed, kindness - the characteristic of Avraham; Avodah, service - Yitzhak; and Torah - Yaakov. Without Yaakov's pillar, the pillar of Torah, all the Chesed and the Avodah will not be sufficient for the Jewish People to fulfill their mission. Jewish history tragically bears out this point: Communities that were unstinting in giving tzedaka and building synagogues, but neglected Torah learning are now institutions that assimilated and are moribund, but those who built the third pillar - Yaakov's pillar - of Torah, have remained strong and connected to their heritage.

The Ramban, in his discussions on this Parsha, begins with an introduction about the lessons we can learn from it. One of the concepts he mentions, known as Maasei Avos Siman Labanim (the actions of our forefathers are signposts for the children), seems to be a recurring theme throughout Sefer Bereishis. Everything that occurred to our forefather Yaakov before and during his confrontation with Esav will continually recur between Esav’s descendants and us. It is therefore fitting for us to follow the path of our righteous forefather Yaakov. We should prepare ourselves for confrontation in the three ways he prepared himself: prayer, gifts to appease Esav, and preparation for battle if necessary.
The Ramban notes that the Chachamim use this Parsha as a guide in dealing with Esav’s descendants. He cites a Medrash that states that before Rav Yannai would have dealings with the government, he would study this Parsha to prepare himself. He would specifically study this Parsha because it contains the

עיקר מלחמת היצר הוא על לימוד התורה
הקדוש החפץ חיים ביאר בטעם הדבר שהס"מ נלחם דווקא עם יעקב אבינו ולא באברהם ויצחק, כיון שרצה לפגוע דווקא בתורה הקדושה שהיא נשמת רוח אפינו, והוסיף החפץ חיים ואמר (הובא בקובץ הערות בדוגמאות לביאורי אגדות ע"ד הפשט ו, ו) "לא איכפת לו ליצר הרע שיהודי יצום ויבכה ויתפלל כל היום ובלבד שלא ילמד".

וכעי"ז סיפר לי ידידי הרה"ח רבי אלימלך רומפלער שהרה"ק מהר"א מבעלזא זי"ע אמר פעם, "היצר הרע הוא מלאך, והוא יודע היטב כמה גדול מעלת כח לימוד התורה, ולכן הוא מקדיש את עיקר מאמצו ומלחמתו לבטל האדם מלימוד תורה".

והדבר ידוע ומצוי מאוד מאוד אצל הרבה בני אדם, שיכולים לקיים את כל המצוות בנקל כמעט בלא קושי, אבל כאשר רוצים לשבת ללמוד דף גמרא, מתעוררים אצלם קשיים רבים, ומשום שכאמור היצר הרע מניח את עיקר כוחותיו ומלחמתו לבטל את האדם מלימוד התורה.

אהל משה
א] ביארו המפרשים למה כתיב ״ויצא... וילך״, כי אנשים ההולכים ממקום למקום יש בהם על ב׳ אופנים, כי יש שאין רצונו לברוח ממקומו הראשון רק צריך הוא לאיזה ענין במקום השני, ויש להיפך שאין לו שום צורך וענין במקום השני וכל הליכתו היא רק לברוח ממקומו הראשון אשר שם יש לו מצירים, וביעקב אבינו ע״ה היתה ההליכה משני הטעמים, כי ע״פ ציווי אמו היה צריך לברוח מבאר שבע מטעם שעשיו מתנחם להרגו [עבור הברכות], וע״פ ציווי של יצחק היה צריך ללכת לחרן לקחת אשה מבנות לבן, ונמצא שביעקב אבינו ע״ה היו ב׳ התכליות בהליכתו, כי היה צריך לצאת מכאן וזהו שכתוב ״ויצא״, וגם התכוין בשביל להגיע לחרן לקיים פקודת יצחק אביו, וזהו שכתוב ״וילך חרנה״ שגם זה הוא מתכלית כוונתו (תו״ד ה׳בית הלוי׳).

ומוסיף בס׳ ׳ברכת פרץ׳: וכזאת י״ל בזמנינו, כי לפנים ישראל כשבתי ישראל היו מיוסדים על פי שמירת התורה וכל הסביבה היתה ספוגה אהבת התורה, אזי גם מי שלא נסע ללמוד בישיבה והיה יוצא מנערותו לעסוק באיזו פרנסה, היה נשאר עכ״פ יהודי שומר תורה ומחובר לטהור, והנה גם אז היה חובה לחנך את בני הנעורים בלימוד התורה בשנות הבחרות והשחרות מפאת עצם חיוב לימוד התורה ומפאת כי אין ע״ה חסיד, ואז היתה ההליכה למקום תורה לא בשביל לברוח מבית אביו ומסביבתו הקודמת אלא לשם המקום המיועד לו ללמוד תורה אצל רב מובהק וכר, והיה זה בבחינת ״וילך״. אבל כהיום אשר הפרוץ מרובה על העומד מכל צד, ומי שאינו לומד בישיבה מצבו מסוכן ועלול מאוד שלא ישאר אצלו ח״ו אפילו משהו מיהדות, והאורבים על נפשות בנ״י להדיחם ר״ל רבו מכל צד, ובמצב פרוע ומסוכן כזה, הרי אפילו אילו ידע ברור שח״ו לא יצליח בתורה בישיבה, היתה החובה להיות בכל ימי הנערות בתוך כותלי הישיבה למען הנצל מפגעי הזמן האורבים על יהדותו ר״ל, ונמצא שהיציאה מסביבה של חולין זהו כבר תכלית לעצמו, אכן גם התכלית השני לספוג תורה ויר״ש ולהיות באמת ת״ח מצוין יכול להשיג בישיבה, אם רק יתמיד בלימודו, ויש בהליכתו לישיבה משום ״ויצא״ ומשום ״וילך״, עב״ך 12

שפת אמת, בראשית, וישלח י״ד:ד׳

בפסוק וירץ לקראתו כו' וישקהו.

דרשו חז"ל ביקש לנשכו כו' שמעתי מפי מו"ז ז"לשהנשיקה עצמו הוא הנשיכה כדכתיב נעתרות נשיקות שונא כו' עכ"ד ז"ל.

כי כמו שיעקב הכין עצמו לשלשה דברים דורון תפלה מלחמה. כמו כן זה לעומת זה כאשר ראה עשו שאין יכול לו במלחמה בא להזיק לו ע"י התקרבות.

Sefat Emet, Genesis, Vayishlach 14:4

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