וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו (בראשית לא, ד), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי רְאוּבֵן פָּתַח (תהלים יז, יג): קוּמָה ה' קַדְּמָה פָנָיו הַכְרִיעֵהוּ פַּלְּטָה נַפְשִׁי מֵרָשָׁע חַרְבֶּךָ, רַבִּי פִּינְחָס אָמַר חֲמִשָּׁה פְּעָמִים דָּוִד מֵקִים לְהַקָּדוֹשׁ בָּרוּךְ הוּא בְּסֵפֶר תְּהִלִּים (תהלים ג, ח): קוּמָה ה' הוֹשִׁיעֵנִי אֱלֹהַי, (תהלים ז, ז): קוּמָה ה' בְּאַפֶּךָ, (תהלים י, יב): קוּמָה ה' אֵל נְשָׂא יָדֶךָ אַל תִּשְׁכַּח, (תהלים ט, כ): קוּמָה ה' אַל יָעֹז אֱנוֹשׁ, (תהלים יז, יג): קוּמָה ה' קַדְּמָה פָנָיו. אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא דָּוִד בְּנִי אֲפִלּוּ אַתְּ מְקִימֵנִי כַּמָּה פְּעָמִים אֵינִי קָם, וְאֵימָתַי אֲנִי קָם לִכְשֶׁתִּרְאֶה עֲנִיִּים נִשְׁדָּדִים וְאֶבְיוֹנִים נֶאֱנָקִים, הֲדָא הוּא דִכְתִיב (תהלים יב, ו): מִשֹּׁד עֲנִיִּים מֵאֶנְקַת אֶבְיוֹנִים, רַבִּי שִׁמְעוֹן בַּר יוֹנָה אָמַר (תהלים יב, ו): עַתָּה אָקוּם, כָּל זְמַן שֶׁהִיא מוּכְפֶּשֶׁת בָּאֵפֶר כִּבְיָכוֹל אֶלָּא לִכְשֶׁיַּגִּיעַ אוֹתוֹ הַיּוֹם שֶׁכָּתוּב בּוֹ (ישעיה נב, ב): הִתְנַעֲרִי מֵעָפָר קוּמִי שְׁבִי יְרוּשָׁלָיִם, בְּאוֹתָהּ שָׁעָה (זכריה ב, יז): הַס כָּל בָּשָׂר מִפְּנֵי ה', לָמָּה (זכריה ב, יז): כִּי נֵעוֹר מִמְעוֹן קָדְשׁוֹ. אָמַר רַב אַחָא כַּהֲדָא תַּרְנְגוֹלְתָּא דִּמְנַעֲנָה גַרְמָהּ [נסח אחר: דמנערה אגפה] מִן קִטְמָא. קַדְמָה פָנָיו, קַדְמֵיהּ לְרַשִּׁיעָא עַד לָא יְקַדְמִינָךְ. הַכְרִיעֵהוּ, הַכְרִיחֵהוּ לְכַף חוֹבָה, שׁוֹבְרֵהוּ, הֵיךְ מָה דְאַתְּ אָמַר (תהלים כ, ט): הֵמָּה כָּרְעוּ וְנָפָלוּ וגו'. פַּלְטָה נַפְשִׁי מֵרָשָׁע חַרְבֶּךָ, פַּלְטָה נַפְשִׁי מֵאוֹתוֹ רָשָׁע שֶׁהוּא בָּא מִכֹּחָהּ שֶׁל אוֹתָהּ הַחֶרֶב, שֶׁנֶּאֱמַר (בראשית כז, מ): וְעַל חַרְבְּךָ תִחְיֶה, דָּבָר אַחֵר, פַּלְטָה נַפְשִׁי מֵאוֹתוֹ הָרָשָׁע שֶׁהוּא חַרְבֶּךָ, שֶׁבּוֹ אַתָּה רוֹדֶה אֶת עוֹלָמֶךָ. רַבִּי יְהוֹשֻׁעַ דְּסִכְנִין בְּשֵׁם רַבִּי לֵוִי אָמַר פַּלְטָה נַפְשִׁי מֵאוֹתוֹ הָרָשָׁע שֶׁהוּא עָתִיד לִפֹּל בְּחַרְבֶּךָ, הֲדָא הוּא דִכְתִיב (ישעיה לד, ה): כִּי רִוְּתָה בַשָּׁמַיִם חַרְבִּי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַרְכּוֹ הָיָה מְהַלֵּךְ, וְהָיִיתָ מְשַׁלֵּחַ אֶצְלוֹ וְאוֹמֵר (בראשית לב, ה): כֹּה אָמַר עַבְדְּךָ יַעֲקֹב. “Jacob sent messengers before him to Esau his brother, to the land of Se’ir, the field of Edom” (Genesis 32:4).
“Jacob sent messengers before him” – Rabbi Pinḥas in the name of Rabbi Reuven began: “Arise, Lord, confront him and subdue him. Rescue me from the wicked with Your sword” (Psalms 17:13) – Rabbi Pinḥas said: Five times in the book of Psalms, David calls for the Holy One blessed be He to arise: “Arise, Lord; save me, my God” (Psalms 3:8); “Arise, Lord, in Your anger” (Psalms 7:7); “Arise, Lord God, raise Your hand. Do not forget” (Psalms 10:12); “Arise, Lord; let man not be arrogant” (Psalms 9:20); “Arise, Lord, confront him” (Psalms 17:13). The Holy One blessed be He said to him: ‘David, my son, even if you call for Me to rise many times, I will not rise. When will I rise? It is when the poor are robbed and the indigent are groaning.’ That is what is written: “Because of the robbery of the poor and the groans of the indigent [now I will arise]” (Psalms 12:6). Rabbi Yona said: “Now I will arise” (Psalms 12:6) – as long as it is wallowing in the ashes, as it were….1The Holy One blessed be He is, as it were, also wallowing in the ashes. Rather, when [comes] the day in whose regard it is written: “Shake the dust from you, arise and sit, Jerusalem” (Isaiah 52:2), at that moment: “Be silent, all flesh, before the Lord” (Zechariah 2:17). Why? “For He is roused from His abode of sanctity” (Zechariah 2:17). Rabbi Aḥa said: Like this rooster that moves itself
“Confront him [kadma panav]” (Psalms 17:13) – give the wicked early, before he comes to greet You. 2Give him his reward in this world, and repay him for his evil before he comes before You to repent. “Subdue him [hakhri’ehu]” (Psalms 17:13) – tip the scales to condemn him [hakhriḥehu] and break him, just as it says: “They dropped to their knees [kare’u] and fell…” (Psalms 20:9). “Deliver me from the wicked with Your sword” (Psalms 17:13) – deliver my soul from that wicked one3Esau. who comes by the power of that sword, as it is stated: “By your sword you shall live” (Genesis 27:40). Alternatively, deliver my soul from that wicked one,4Rome, descendants of Esau. who is Your sword through whom You subjugate the world.
Rabbi Yehoshua of Sikhnin said in the name of Rabbi Levi: Deliver my soul from that wicked one who is destined to fall by your sword. That is what is written: “For My sword is sated in Heaven; [behold, it will descend upon Edom]” (Isaiah 34:5) – the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob”’ (Genesis 32:5).5Had you not sent to him, Esau would have continued on his way to Edom.
וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים לְפָנָיו (בראשית לב, ד), רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן פָּתַח (משלי כה, כו): מַעְיָן נִרְפָּשׂ וּמָקוֹר מָשְׁחָת וגו', אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כְּשֵׁם שֶׁאִי אֶפְשָׁר לְמַעְיָן לְהֵרָפֵס וּלְמָקוֹר לְהִשָׁחֵת, כָּךְ אִי אֶפְשָׁר לַצַּדִּיק לָמוּט לִפְנֵי רָשָׁע, וּכְמַעְיָן נִרְפָּשׂ וְכִמְקוֹר מָשְׁחָת כָּךְ צַדִּיק מֵמִיט עַצְמוֹ לִפְנֵי רָשָׁע, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַרְכּוֹ הָיָה מְהַלֵּךְ וְהָיִיתָ מְשַׁלֵּחַ אֶצְלוֹ וְאוֹמֵר לוֹ: כֹּה אָמַר עַבְדְּךָ יַעֲקֹב. “Jacob sent messengers before him” – Rabbi Yehuda ben Rabbi Simon began: “Like a muddied spring and a ruined fount, [so is a righteous man who falls before the wicked]” (Proverbs 25:26). Rabbi Yehuda ben Rabbi Simon said: Just as it is impossible for a spring to be muddied and for a fount to be ruined,6Because the water is flowing, any mud will ultimately be swept away. so it is impossible for a righteous man to fall before the wicked. And like a muddied spring and a ruined fount,7They can be muddied and ruined for a limited time. so is a righteous man who causes himself to fall before the wicked. He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob.”
וַיִּשְׁלַח יַעֲקֹב (בראשית לב, ד), רַב הוּנָא פָּתַח (משלי כו, יז): מַחֲזִיק בְּאָזְנֵי כָלֶב עֹבֵר מִתְעַבֵּר עַל רִיב לׂא לוֹׁ, שְׁמוּאֵל בַּר נַחְמָן אָמַר מָשָׁל לְאַרְכִי לִיסְטִים שֶׁהָיָה יָשֵׁן בְּפָרָשַׁת דְּרָכִים עֲבַר חַד וּשְׁרֵי מְעִיר לֵיהּ, אֲמַר לֵיהּ קוּם לָךְ דְּבִישָׁא שְׁכִיחַ הָכָא, קָם וּשְׁרֵי מְקַפַּח בֵּיהּ, אֲמַר לֵיהּ נִיעַר בִּישָׁא, אֲמַר לֵיהּ דָּמֵיךְ הֲוָה וְעוֹרַרְתַּנֵּיהּ, כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא, לְדַרְכּוֹ הָיָה מְהַלֵּךְ וְאַתָּה מְשַׁלֵּחַ אֶצְלוֹ וְאוֹמֵר לוֹ בְּהַכְנָעָה כֹּה אָמַר עַבְדְּךָ יַעֲקֹב. רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן פָּתַח (ירמיה יג, כא): מַה תֹּאמְרִי כִּי יִפְקֹד עָלַיִךְ וְאַתְּ לִמַּדְתְּ אֹתָם עָלַיִךְ אַלֻּפִים לְרֹאשׁ, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְדַרְכּוֹ הָיָה מְהַלֵּךְ וְאַתָּה מְשַׁלֵּחַ אֶצְלוֹ וְאוֹמֵר לוֹ כֹּה אָמַר עַבְדְּךָ יַעֲקֹב. “Jacob sent” – Rav Huna began: “Like one who grasps the ears of a dog, so is a passerby who is angered over a quarrel not his” (Proverbs 26:17). Shmuel bar Naḥman said: This is analogous to the head of the robbers, who was sleeping at a crossroads. One person passed and began waking him. He said to him: ‘Wake up, because evil is rampant here.’ He woke up and began beating him. He said: ‘Evil has awakened.’ He said to him: ‘I was asleep and you woke me.’ So, the Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying to him submissively: “So said your servant, Jacob.”’
Rabbi Yehuda ben Rabbi Simon began: “What will you say when He will reckon with you, and you trained them as chieftains and heads over you?” (Jeremiah 13:21). The Holy One blessed be He said to him: ‘He was going on his way, and then you are sending to him and saying: “So said your servant, Jacob.”’
מַלְאָכִים (בראשית לב, ד), אֵלּוּ שְׁלוּחֵי בָּשָׂר וָדָם, רַבָּנָן אָמְרֵי מַלְאָכִים מַמָּשׁ. אָמַר רַבִּי חָמָא בַּר חֲנִינָא הָגָר שִׁפְחַת שָׂרַי הָיְתָה וְנִזְדַּמְּנוּ לָהּ חֲמִשָּׁה מַלְאָכִים, זֶה שֶׁהוּא אוֹהֲבוֹ שֶׁל בַּיִת עַל אַחַת כַּמָּה וְכַמָּה, וּמָה אֱלִיעֶזֶר שֶׁהָיָה עַבְדּוֹ שֶׁל בַּיִת נִזְדַּוְּגוּ לוֹ כַּמָּה מַלְאָכִים, זֶה שֶׁהוּא אוֹהֲבוֹ שֶׁל בַּיִת עַל אַחַת כַּמָּה וְכַמָּה. אָמַר רַבִּי יוֹסֵי יוֹסֵף קְטַנָּן שֶׁל שְׁבָטִים הָיָה וְנִזְדַּוְּגוּ לוֹ שְׁלשָׁה מַלְאָכִים, הֲדָא הוּא דִכְתִיב (בראשית לז, טו): וַיִּמְצָאֵהוּ אִישׁ (בראשית לז, טו): וַיִּשְׁאָלֵהוּ הָאִישׁ (בראשית לז, יז): וַיֹּאמֶר הָאִישׁ, זֶה שֶׁהוּא אֲבִיהֶן שֶׁל כֻּלָּן עַל אַחַת כַּמָּה וְכַמָּה. (בראשית לב, ד): לְפָנָיו, לָזֶה שֶׁבָּא שְׁעָתוֹ לִטֹּל הַמַּלְכוּת לְפָנָיו. רַבִּי יְהוֹשֻׁעַ אָמַר שָׁלַח פּוֹרְפִּירָא וּטְלָקֵיהּ קָדֳמוֹהִי, אָמַר לוֹ אֵין שְׁנֵי זַרְזִירִים יְשֵׁנִים עַל דַּף אֶחָד. (בראשית לב, ד): אֶל עֵשָׂו אָחִיו, אַף עַל פִּי שֶׁהוּא עֵשָׂו, הוּא אָחִיו. (בראשית לב, ד): אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם, הוּא אָדֹם, וְתַבְשִׁילוֹ אָדֹם, וְאַרְצוֹ אֲדֻמָּה, גִּבּוֹרָיו אֲדֻמִּים, לְבוּשׁוֹ אֲדֻמִּים, וּפוֹרֵעַ מִמֶּנּוּ אָדֹם בִּלְבוּשׁ אָדֹם. הוּא אָדֹם (בראשית כה, כה): וַיֵּצֵא הָרִאשׁוֹן אַדְמוֹנִי. תַּבְשִׁילוֹ אָדֹם, (בראשית כה, ל): הַלְעִיטֵנִי נָא מִן הָאָדֹם הָאָדֹם הַזֶּה. אַרְצוֹ אֲדֻמָּה (בראשית לב, ד): אַרְצָה שֵׂעִיר שְׂדֵה אֱדוֹם. גִּבּוֹרָיו אֲדֻמִּים (נחום ב, ד): אַנְשֵׁי חַיִל מְתֻלָּעִים וגו'. וּפוֹרֵעַ מִמֶּנּוּ אָדֹם (שיר השירים ה, י): דּוֹדִי צַח וְאָדוֹם, בִּלְבוּשׁ אָדֹם (ישעיה סג, ב): מַדּוּעַ אָדֹם לִלְבוּשֶׁךָ. “Messengers [malakhim]” – these were flesh and blood messengers. The Rabbis say: Actual angels. Rabbi Ḥama bar Ḥanina said: Hagar was Sarah’s maidservant and five angels happened upon her,8See Genesis 16:7–12. this one who is the beloved of the household, all the more so. If several angels escorted Eliezer,9See Genesis 24:7 and Bereshit Rabba 59:10. who was a slave of the household, this one, who was the beloved of the household, all the more so. Rabbi Yosei said: Joseph was the youngest of the tribes and three angels escorted him; that is what is written: “A man found him”10Since the “man” is unidentified and appears by chance, and also plays a crucial role in the story, the midrash understands that the mysterious man was, in fact, an angel. (Genesis 37:15), “the man asked him” (Genesis 37:15), “the man said to him” (Genesis 37:17); this one, who was the father of them all, all the more so.
“Before him” – before the one whose time to assume kingship was before his.11See Genesis 36:31. Rabbi Yehoshua said: He removed his royal purple garment and cast it before him. He said to him: ‘Two starlings cannot sleep on one board.’12Our kingdoms cannot overlap.
“To Esau his brother” – although he is Esau, he is his brother.
“To the land of Se’ir, the field of Edom” – he is ruddy, his cooked food is red, his land is red, his mighty are red, his garment is red, and a red one will exact retribution from him in red garments. He is ruddy – “the first emerged ruddy” (Genesis 25:25); “his cooked food is red” – “feed me please from that red, red dish” (Genesis 25:30); “his land is red” – “to the land of Se’ir, the field of Edom”13Red, adom, is similar to Edom. See Genesis 25:30.; “his mighty are red” – “mighty ones are colored scarlet…” (Nahum 2:4); and a red [adom] one will exact retribution from him – “my beloved is clear and ruddy [adom]” (Song of Songs 5:10); in red garments – “why is there red on your garments?” (Isaiah 63:2).
וַיְצַו אֹתָם לֵאמֹר כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו (בראשית לב, ה), רַבֵּנוּ אָמַר לְרַבִּי אַפָּס כְּתוּב חַד אִגְרָא מִן שְׁמִי לְמָרָן מַלְכָּא אַנְטוֹנִינוֹס, קָם וּכְתַב מִן יְהוּדָה נְשִׂיאָה לְמָרָן מַלְכָּא אַנְטוֹנִינוֹס, נְסַבֵּיהּ וּקְרָיֵהּ וּקְרָעֵיהּ, אֲמַר לֵיהּ כְּתוּב מִן עַבְדָּךְ יְהוּדָה לְמָרָן מַלְכָּא אַנְטוֹנִינוֹס. אֲמַר לֵיהּ רַבִּי מִפְּנֵי מָה אַתָּה מְבַזֶּה עַל כְּבוֹדֶךָ, אֲמַר לֵיהּ מָה אֲנָא טַב מִן סָבִי, לֹא כָּךְ אָמַר (בראשית לב, ה): כֹּה אָמַר עַבְדְּךָ יַעֲקֹב. (בראשית לב, ה): עִם לָבָן גַּרְתִּי, לָבָן, דְּהוּא רַבְּהוֹן דְּרַמָּאֵי יְהִיבְתֵּיהּ בַּחֶפְתִּי לְהַהוּא גַּבְרָא עַל אַחַת כַּמָּה וְכַמָּה, וְלָמָּה עִם לָבָן גַּרְתִּי וָאֵחַר עַד עָתָּה, שֶׁעֲדַיִן לֹא נוֹלַד שְׂטָנוֹ שֶׁל אוֹתוֹ הָאִישׁ, אֲבָל עַכְשָׁו נוֹלַד שְׂטָנוֹ שֶׁל אוֹתוֹ הָאִישׁ, דְּאָמַר רַבִּי פִּינְחָס בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן, מָסֹרֶת הוּא שֶׁאֵין עֵשָׂו נוֹפֵל אֶלָּא בְּיַד בָּנֶיהָ שֶׁל רָחֵל. הֲדָא הוּא דִכְתִיב (ירמיה מט, כ): אִם לֹא יִסְחָבוּם צְעִירֵי הַצֹּאן, וְלָמָּה קוֹרֵא אוֹתָן צְעִירֵי הַצֹּאן, שֶׁהֵם צְעִירֵיהֶם שֶׁל שְׁבָטִים. “He commanded them, saying: So you shall say to my lord, to Esau: So says your servant Jacob: I have resided with Laban, and tarried until now” (Genesis 32:5).
“He commanded them, saying: So you shall say to my lord, to Esau” – Rabbeinu [Yehuda HaNasi] said to Rabbi Appas: ‘Write one letter in my name to our master, Emperor Antoninus.’ He stood and wrote: From Yehuda the Prince to our master, Emperor Antoninus. He took it, read it, and ripped it. He said to him: ‘Write: From your servant Yehuda to our master, Emperor Antoninus.’ He said to him: ‘My teacher, why are you demeaning your honor?’ He said to him: ‘In what way am I better than my ancestors? Did he not say this: “So says your servant Jacob”?’
“I have resided with Laban” – Laban, who is the master of the deceivers, I placed him up my sleeve;14I succeeded in overcoming his deceitfulness. this man,15You, Esau. all the more so. Why did I reside with Laban and “I tarried until now”? It is because the adversary of that man [Esau] had not yet been born. But now, the adversary of that man has been born, as Rabbi Pinḥas said in the name of Rabbi Shmuel bar Naḥman: There is a tradition that Esau will fall only into the hands of Rachel’s children. That is what is written: “Will the young of the flock not drag them?” (Jeremiah 49:20). Why does he call them “the young of the flock”? It is because they are the youngest of the tribes.
וַיְהִי לִי שׁוֹר וַחֲמוֹר וגו' (בראשית לב, ו), רַבִּי יְהוּדָה וְרַבִּי נְחֶמְיָה וְרַבָּנָן, רַבִּי יְהוּדָה אוֹמֵר מִשּׁוֹר אֶחָד יָצְאוּ שְׁוָרִים הַרְבֵּה, וּמֵחֲמוֹר אֶחָד יָצְאוּ חֲמוֹרִים הַרְבֵּה. רַבִּי נְחֶמְיָה אָמַר לִשָּׁנְהוֹן דִּבְרִיָּתָא הִיא חֲמוֹרְתָא גְּמַלְתָא. רַבָּנָן אָמְרֵי שׁוֹר זֶה מְשׁוּחַ מִלְחָמָה, שֶׁנֶּאֱמַר (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. חֲמוֹר, זֶה מֶלֶךְ הַמָּשִׁיחַ, שֶׁנֶּאֱמַר (זכריה ט, ט): עָנִי וְרֹכֵב עַל חֲמוֹר וגו'. צֹאן, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל לד, לא): וְאַתֵּנָה צֹאנִי צֹאן מַרְעִיתִי, וְעֶבֶד וְשִׁפְחָה, (תהלים קכג, ב): הִנֵּה כְעֵינֵי עֲבָדִים אֶל יַד אֲדוֹנֵיהֶם, (תהלים קכג, ג): חָנֵנוּ ה' חָנֵנוּ כִּי רַב שָׂבַעְנוּ בוּז. “I have oxen and donkeys and flocks and slaves and maidservants, and I have sent to tell my lord, that I may find favor in your eyes” (Genesis 32:6).
“I have oxen [shor] and donkeys [vahamor]…”16Shor and Ḥamor are singular nouns used to connote numerous oxen and donkeys. – Rabbi Yehuda, Rabbi Neḥemya, and the Rabbis, Rabbi Yehuda says: From one ox, many oxen emerged; from one donkey, many donkeys emerged. Rabbi Neḥemya said: In people’s vernacular they say ox, camel. The Rabbis say: “Shor” – that is the one anointed for war, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17).17The verse continues: “With them he will gore the peoples together at the ends of the earth.” “Ḥamor” – this is the messianic king, as it is stated: “He is humble, and riding upon a donkey [ḥamor]…” (Zechariah 9:9). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture” (Ezekiel 34:31). “And slaves and maidservants [ve’eved veshifḥa]” – “Behold, as the eyes of slaves to the hand of their master, [as the eyes of a maidservant to the hand of her mistress]” (Psalms 123:2); “Be gracious to us, Lord; be gracious to us, for we have had more than enough of scorn” (Psalms 123:3).
וַיָּשֻׁבוּ הַמַּלְאָכִים אֶל יַעֲקֹב לֵאמֹר בָּאנוּ אֶל אָחִיךָ אֶל עֵשָׂו (בראשית לב, ז), שֶׁאַתְּ נוֹהֵג בּוֹ כְּאָח וְהוּא נוֹהֵג בְּךָ כְּעֵשָׂו. (בראשית לב, ז): וְגַם הֹלֵךְ לִקְרָאתְךָ וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ, רֵישׁ לָקִישׁ אָמַר עִמּוֹ כְּעִמּוֹ, מַה הוּא שֶׁהוּא גִבּוֹר וְיָכוֹל לַעֲמֹד כְּנֶגֶד אַרְבַּע מֵאוֹת אִישׁ, כָּךְ כָּל אֶחָד וְאֶחָד מֵהֶן עָשׂוּי עַל אַרְבַּע מֵאוֹת אִישׁ. רַבִּי לֵוִי אָמַר הָלַךְ וְנָטַל אַגְרוֹמִי מִמִּצְרַיִם, אָמַר אִין יָכֵילְנָא לֵיהּ הָא טַב, וְאִם לָאו אֲנָא אֵימָא לֵיהּ אַיְיתֵי מִכְסָא, וּמִגּוֹ כֵּן אֲנָא קָאֵים עָלָיו וְקָטֵילְנָא לֵיהּ. “The messengers returned to Jacob, saying: We came to your brother, to Esau; moreover he is coming to meet you, and four hundred men with him” (Genesis 32:7).
“The messengers returned to Jacob, saying: We came to your brother, to Esau” – you treat him like a brother, but he treats you like Esau.18He wants to harm you, and does not relate to you as a brother.
“Moreover he is coming to meet you, and four hundred men with him” – Reish Lakish said: “With him” – those who are with him are like him. Just as he is mighty and capable of standing against four hundred men, so, each and every one of them is capable of overcoming four hundred men. Rabbi Levi said: He went and took a license from Egypt to collect taxes. He said: ‘If I can overcome him, fine. If not, I will say to him: Pay taxes, and as a result, I will confront him and kill him.’
דָּבָר אַחֵר, (בראשית לב, ד): וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, זֶהוּ שֶׁנֶּאֶמְרָה בְּרוּחַ הַקֹּדֶשׁ עַל יְדֵי שְׁלֹמֹה מֶלֶךְ יִשְׂרָאֵל (משלי י, ו): בְּרָכוֹת לְרֹאשׁ צַדִּיק וּפִי רְשָׁעִים יְכַסֶּה חָמָס, כְּנֶגֶד מִי אָמַר שְׁלֹמֹה הַמִּקְרָא הַזֶּה, לֹא אֲמָרוֹ אֶלָּא כְּנֶגֶד יַעֲקֹב וְעֵשָׂו, בְּרָכוֹת לְרֹאשׁ צַדִּיק, זֶה יַעֲקֹב. וּפִי רְשָׁעִים יְכַסֶּה חָמָס, זֶה עֵשָׂו הָרָשָׁע. אַשְׁרֵיהֶם הַצַּדִּיקִים שֶׁמִּתְבָּרְכִין בָּאָרֶץ וּמִתְבָּרְכִין בַּשָּׁמַיִם, וְכָךְ הִיא הַמִּדָּה, שֶׁנֶּאֱמַר (ישעיה סה, טז): אֲשֶׁר הַמִּתְבָּרֵךְ בָּאָרֶץ יִתְבָּרֵךְ בֵּאלֹהֵי אָמֵן, לְהוֹדִיעֲךָ שֶׁכָּל הַבְּרָכוֹת שֶׁבֵּרַךְ יִצְחָק אֶת יַעֲקֹב כְּנֶגְדוֹ בֵּרְכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִלְּמַעְלָה. יִצְחָק אָמַר לוֹ (בראשית כז, כח): וְיִתֶּן לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וגו', וְהַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרְכוֹ בְּטַל וּמָטָר, שֶׁנֶּאֱמַר (מיכה ה, ו): וְהָיָה שְׁאֵרִית יַעֲקֹב בְּקֶרֶב עַמִּים רַבִּים כְּטַל וגו'. יִצְחָק אָמַר לוֹ (בראשית כז, כח): וּמִשְׁמַנֵּי הָאָרֶץ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא בֵּרְכוֹ בִּתְבוּאָה, שֶׁנֶּאֱמַר (ישעיה ל, כג): וְנָתַן מְטַר זַרְעֲךָ אֲשֶׁר תִּזְרַע אֶת הָאֲדָמָה. יִצְחָק אָמַר (בראשית כז, כט): יַעַבְדוּךָ עַמִּים, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ (ישעיה מט, כג): וְהָיוּ מְלָכִים אֹמְנַיִךְ וְשָׂרוֹתֵיהֶם מֵינִיקֹתַיִךְ. יִצְחָק אָמַר לוֹ (בראשית כז, כט): הֱוֵה גְבִיר לְאַחֶיךָ, וְהַקָּדוֹשׁ בָּרוּךְ הוּא אָמַר לוֹ עַל יְדֵי משֶׁה (דברים כו, יט): וּלְתִתְּךָ עֶלְיוֹן עַל כָּל הַגּוֹיִם. הָא לָמַדְתָּ שֶׁכָּל הַבְּרָכוֹת שֶׁבֵּרְכוֹ יִצְחָק מִלְּמַטָּה בֵּרְכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא מִלְּמַעְלָה. וְאַף רִבְקָה אִמּוֹ בֵּרַכְתּוֹ כְּנֶגְדָן, שֶׁנֶּאֱמַר (תהלים צא, א): ישֵׁב בְּסֵתֶר עֶלְיוֹן, וְכָךְ אָמְרָה לוֹ (תהלים צא, יא): כִּי מַלְאָכָיו יְצַוֶּה לָךְ וגו', כֵּיוָן שֶׁאָמְרָה לוֹ בַּלָּשׁוֹן הַזֶּה, בֵּרְכַתּוֹ רוּחַ הַקֹּדֶשׁ (תהלים צא, טו): יִקְרָאֵנִי וְאֶעֱנֵהוּ וגו', וְכִי מֵאַחַר שֶׁבֵּרְכוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אָבִיו לָמָּה חָזַר וּבֵרְכוֹ, שֶׁנֶּאֱמַר (בראשית כח, א): וַיִּקְרָא יִצְחָק אֶל יַעֲקֹב וַיְבָרֶךְ אֹתוֹ, אֶלָּא שֶׁרָאָה יִצְחָק בְּרוּחַ הַקֹּדֶשׁ שֶׁעֲתִידִין בָּנָיו לְהִגָּלוֹת לְבֵין הָאֻמּוֹת, אָמַר לוֹ בּוֹא וַאֲבָרֶכְךָ בְּרָכוֹת שֶׁל גָּלֻיּוֹת שֶׁיַּחְזֹר עָלֶיךָ הַקָּדוֹשׁ בָּרוּךְ הוּא וִיקַבֶּצְךָ מִבֵּין הַגָּלֻיּוֹת, וּמָה הֵן הַבְּרָכוֹת (איוב ה, יט כב): בְּשֵׁשׁ צָרוֹת יַצִּילֶךָּ וּבְשֶׁבַע לֹא יִגַּע בְּךָ רָע. בְּשׁוֹט לָשׁוֹן תֵּחָבֵא וְלֹא תִירָא מִשֹּׁד כִּי יָבוֹא. לְשֹׁד וּלְכָפָן תִּשְׂחָק וּמֵחַיַּת הָאָרֶץ אַל תִּירָא. לְכָךְ נֶאֱמַר: בְּרָכוֹת לְרֹאשׁ צַדִּיק. Another matter, “Jacob sent messengers” (Genesis 32:4) – this is what was said with divine spirit by Solomon king of Israel: “Blessings upon the head of the righteous, and villainy will cover the mouth of the wicked” (Proverbs 10:6). Corresponding to whom did Solomon state this verse? He said it corresponding only to Jacob and Esau. “Blessings upon the head of the righteous” – this is Jacob. “And villainy will cover the mouth of the wicked” – this is the wicked Esau. Happy are the righteous who are blessed on earth and are blessed in Heaven, and this is appropriate, as it is stated: “So that one who blesses himself in the land will bless himself by the God of faithfulness” (Isaiah 65:16) – to inform you that all the blessings that Isaac blessed Jacob, corresponding to those, the Holy One blessed be He blessed him from on High. Isaac said to him: “God will give you from the dew of the heavens…” (Genesis 27:28), and the Holy One blessed be He blessed him with dew and rain, as it is stated: “The remnant of Jacob will be in the midst of many peoples like dew [from the Lord, like raindrops]” (Micah 5:6). Isaac said to him: “and from the fats of the earth” (Genesis 27:28), and the Holy One blessed be He said to him: “He will give rain for your seeds with which you will sow the ground” (Isaiah 30:23). Isaac said: “Peoples will serve you” (Genesis 27:29), and the Holy One blessed be He said to him: “Kings will be your caregivers, and their princesses, your wet nurses” (Isaiah 49:23). Isaac said: “You will be a lord to your brethren” (Genesis 27:29), and the Holy One blessed be He said to him through Moses: “To place you uppermost over all the nations” (Deuteronomy 26:19). You learned that all the blessings that Isaac blessed Jacob from below, corresponding to that, the Holy One blessed be He blessed him from on High.
His mother Rebecca, too, blessed him corresponding to them, as it is stated: “He who dwells in the shelter of the Most High” (Psalms 91:1). So she said to him: “For He will charge His angels on your behalf [to guard you in all your ways]” (Psalms 91:11). When she said that to him in that language, the Divine Spirit blessed Him: “When he calls upon Me, I will answer him…” (Psalms 91:15). Once the Holy One blessed be He blessed him, why did his father bless him again, as it is stated: “Isaac summoned Jacob, and he blessed him”? (Genesis 28:1). It is, rather, that Isaac saw through the divine spirit that his descendants were destined to be exiled among the nations. He said to him: ‘Come and I will bless you blessings of exile, so that the Holy One blessed be He will return to you and gather you from the midst of the exiles.’ What are the blessings? “In six troubles He will deliver you, and in seven, no harm will touch you. …From the scourge of the tongue you will be hidden, and you will not fear pillage when it comes. At pillage and hunger you will laugh, and from the beasts of the earth, do not fear” (Job 5:19, 21–22). That is why it is stated: “Blessings upon the head of the righteous.”
דָּבָר אַחֵר, (בראשית לב, ד): וַיִּשְׁלַח יַעֲקֹב, (תהלים קמ, ט): אַל תִּתֵּן ה' מַאֲוַיֵּי רָשָׁע זְמָמוֹ אַל תָּפֵק יָרוּמוּ סֶלָה, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אַל תִּתֵּן לְעֵשָׂו הָרָשָׁע מַחְשְׁבוֹת לִבּוֹ, מַהוּ זְמָמוֹ אַל תָּפֵק, אָמַר לְפָנָיו רִבּוֹנוֹ שֶׁל עוֹלָם עֲשֵׂה לוֹ זָמָם לְעֵשָׂו הָרָשָׁע כְּדֵי שֶׁלֹא תְּהֵא לוֹ נַחַת רוּחַ שְׁלֵמָה. וּמַה זָּמָם עָשָׂה לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לְעֵשָׂו הָרָשָׁע, אָמַר רַבִּי חָמָא בַּר חֲנִינָא אֵלּוּ בְּנֵי בַּרְבַּרְיָא וּבְנֵי גֵּרְמַאנְיָאה שֶׁאֲדוֹמִיִּים מִתְיָרְאִין מֵהֶם. דָּבָר אַחֵר אַל תִּתֵּן ה' מַאֲוַיֵּי רָשָׁע, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים כְּשֵׁם שֶׁהָיְתָה בְּדַעְתּוֹ שֶׁל לָבָן לַעֲשׂוֹת עִמִּי רָעָה וְלֹא עֲזַבְתּוֹ, אַף מַחְשָׁבוֹת שֶׁל עֵשָׂו אָחִי שֶׁמְּחַשֵּׁב עָלַי לְהָרְגֵנִי הָפֵר רָעָתוֹ. זֶה אֶחָד מִשְּׁלשָׁה בְּנֵי אָדָם שֶׁחָשְׁבוּ רָעוֹת וְלֹא עָמְדוּ בְּיָדָן, עֵשָׂו וְיָרָבְעָם וְהָמָן, עֵשָׂו שֶׁנֶּאֱמַר (בראשית כז, מא): וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ. בְּיָרָבְעָם כְּתִיב (מלכים א יב, כו): וַיֹּאמֶר יָרָבְעָם בְּלִבּוֹ. בְּהָמָן כְּתִיב (אסתר ו, ו): וַיֹּאמֶר הָמָן בְּלִבּוֹ. מַהוּ וַיֹּאמֶר עֵשָׂו בְּלִבּוֹ, אָמַר, קַיִן הָרַג אֶת אָחִיו וְלֹא עָשָׂה לוֹ הַמָּקוֹם כְּלוּם וְסוֹף שֶׁהוֹלִיד בָּנִים אֲחֵרִים וְיָרְשׁוּ עִמּוֹ אֶת הָעוֹלָם, אֲבָל אֲנִי אֶהֱרֹג אֶת יִצְחָק אָבִי תְּחִלָה, וְאַחַר כָּךְ אֶהֱרֹג אֶת יַעֲקֹב אָחִי וְאִירַשׁ אֶת הָעוֹלָם לְבַדִּי, שֶׁנֶּאֱמַר (בראשית כז, מא): יִקְרְבוּ יְמֵי אֵבֶל אָבִי, אָמַר אֲקָרֵב אֶבְלוֹ שֶׁל אַבָּא קֹדֶם וְאַחַר כָּךְ (בראשית כז, מא): וְאֶהֶרְגָה אֶת יַעֲקֹב אָחִי, וְלֹא הִסְפִּיק הַקָּדוֹשׁ בָּרוּךְ הוּא בְּיָדוֹ, לְכָךְ נֶאֱמַר: אַל תִּתֵּן ה' מַאֲוַיֵּי רָשָׁע. Another matter, “Jacob sent” (Genesis 32: 4) – “Lord, do not grant the desires of the wicked. Do not bring their scheme to fruition [zemamo al tafek]; may they depart, Selah” (Psalms 140:9). He said before Him: ‘Master of the universe, do not realize for wicked Esau the thoughts of his heart.’ What is “zemamo al tafek”? He said before him: ‘Master of the universe: Place a muzzle for wicked Esau so that his satisfaction will not be complete.’ What muzzle did the Holy One blessed be He make for wicked Esau? Rabbi Ḥama bar Ḥanina said: ‘These are the residents of Barbary and the residents of Germany, whom the Edomites19This refers to Rome, which was being attacked by Germanic tribes. fear.’
Another matter, “do not grant the desires of the wicked” – he said before Him: ‘Master of the universe, just as it was Laban’s intent to harm me, but you did not allow him to do so, so, too, regarding the thoughts of my brother Esau who is thinking to kill me, thwart his evil.’ He was one of three people who thought [to do] evil, but they were unsuccessful – Esau, Yerovam, and Haman. Esau, as it is stated: “Esau said in his heart” (Genesis 27:41). Regarding Yerovam it is written: “Yerovam said in his heart” (I Kings 12:26). Regarding Haman it is written: “Haman said in his heart” (Esther 6:6).
What is “Esau said in his heart”? He said: ‘Cain killed his brother, and the Omnipresent did nothing to him. Ultimately, he [Adam] begot additional sons, and they inherited the world with him. But I, I will kill Isaac my father first, and then I will kill Jacob my brother, and I will inherit the world alone,’ as it is stated: “Let the days of mourning for my father approach” (Genesis 27:41) – he said: ‘First, I will hasten the mourning for Father, and then: “I will kill my brother Jacob”’ (Genesis 27:41). But the Holy One blessed be He did not enable him to do so. That is why it is stated: “Do not grant the desires of the wicked.”
דָּבָר אַחֵר, (בראשית לב, ד): וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, בּוֹא וּרְאֵה מַה כְּתִיב לְמַעְלָה מִן הָעִנְיָן (בראשית לב, ג): וַיֹּאמֶר יַעֲקֹב כַּאֲשֶׁר רָאָם, כַּמָּה הָיָה מַחֲנֵה אֱלֹהִים, שְׁנֵי אֲלָפִים רִבּוֹא מִמַּלְאֲכֵי הַשָּׁרֵת, שֶׁנֶּאֱמַר (תהלים סח, יח): רֶכֶב אֱלֹהִים רִבֹּתַיִם אַלְפֵי שִׁנְאָן ה' בָם סִינַי בַּקֹּדֶשׁ. (בראשית לב, ג): וַיִּקְרָא שֵׁם הַמָּקוֹם הַהוּא מַחֲנָיִם, שְׁתֵּי מַחֲנוֹת לָמָּה, מְלַמֵּד שֶׁנָּתְנוּ לוֹ לְיַעֲקֹב אַרְבַּעַת אֲלָפִים רִבּוֹא מַלְאֲכֵי הַשָּׁרֵת וְנִדְמוּ לוֹ לַחֲיָלוֹת שֶׁל מֶלֶךְ, מֵהֶן לוֹבְשֵׁי בַּרְזֶל וּמֵהֶן רוֹכְבֵי סוּסִים וּמֵהֶן יוֹשְׁבֵי קָרוֹנוֹת, פָּגַע בְּלוֹבְשֵׁי בַּרְזֶל אָמַר לָהֶם מִשֶּׁל מִי אַתֶּם אָמְרוּ לוֹ שֶׁל יַעֲקֹב, פָּגַע בְּרוֹכְבֵי סוּסִים אָמַר לָהֶם מִשֶּׁל מִי אַתֶּם אָמְרוּ לוֹ שֶׁל יַעֲקֹב, פָּגַע בְּיוֹשְׁבֵי קְרוֹנוֹת אָמַר לָהֶם מִשֶּׁל מִי אַתֶּם אָמְרוּ לוֹ שֶׁל יַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לג, ח): מִי לְךָ כָּל הַמַּחֲנֶה הַזֶּה אֲשֶׁר פָּגָשְׁתִּי, וְאַף יַעֲקֹב הָיָה מַזְכִּיר לְעֵשָׂו שְׁמוֹ שֶׁל הַקָּדוֹשׁ בָּרוּךְ הוּא לְיָרְאוֹ וּלְבַהֲלוֹ, שֶׁנֶּאֱמַר (בראשית לג, י): כִּי עַל כֵּן רָאִיתִי פָנֶיךָ כִּרְאֹת פְּנֵי אֱלֹהִים, מָשָׁל לְמָה הַדָּבָר דּוֹמֶה לְאֶחָד שֶׁזִּמֵּן אֶת חֲבֵרוֹ לִסְעוּדָה וְהִכִּיר בּוֹ שֶׁהָיָה מְבַקֵּשׁ לְהָרְגוֹ, אָמַר דּוֹמֶה טַעַם תַּבְשִׁיל זֶה כְּטַעַם אוֹתוֹ תַּבְשִׁיל שֶׁטָּעַמְתִּי בְּבֵית הַמֶּלֶךְ, אָמַר, יָדַע בֵּיהּ מַלְכָּא מִסְתְּפֵי וְלָא קַטְלֵיהּ. אַף כָּךְ יַעֲקֹב, כֵּיוָן שֶׁאָמַר לְעֵשָׂו כִּי עַל כֵּן רָאִיתִי פָנֶיךָ כִּרְאֹת פְּנֵי אֱלֹהִים, אָמַר עֵשָׂו הָרָשָׁע הִגִּיעוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא לַכָּבוֹד הַזֶה, שׁוּב אֵינִי יָכוֹל לוֹ. Another matter, “Jacob sent messengers” (Genesis 32:4) – come and see what is written before this matter: “Jacob said, when he saw them: [This is the camp of God]” (Genesis 32:3). How many were in a camp of God? Two thousand myriads of ministering angels, as it is stated: “The chariots of God are myriad, thousands upon thousands of companies. My Lord is among them, at Sinai, in holiness” (Psalms 68:18). “He called the name of that place Maḥanayim” (Genesis 32:3). Why were there two camps? It teaches that they gave Jacob four thousand myriads of ministering angels and they appeared to him like a king’s armies, some of whom were clad in iron, some of whom were on horseback, and some of whom were sitting in chariots. He [Esau] encountered those clad in iron. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those on horseback. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob.’ He encountered those in chariots. He said to them: ‘With whom are you affiliated?’ They said to him: ‘With Jacob,’ as it is stated: “He said: For whom do you intend this entire camp that I met?” (Genesis 33:8). Jacob, too, would mention to Esau the name of the Holy One blessed be He, to scare him and to frighten him, as it is stated: “As I have seen your face, as the sight of the face of angels [elohim]” (Genesis 33:10). To what is this matter analogous? It is to one who invited another to a meal, and he20The guest. ascertained that he sought to kill him. He [the guest] said: ‘The taste of this dish is like the taste of a dish that I tasted in the king’s palace.’ He said: ‘He knows the king?’ He was afraid and did not kill him. The same is true of Jacob. When he said to Esau: “As I have seen your face, as the sight of the face of angels [elohim]” wicked Esau said: ‘The Holy One blessed be He brought him to all this glory? I will no longer be able to overcome him.’
דָּבָר אַחֵר, (בראשית לב, ד): וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים, לָמָּה שָׁלַח יַעֲקֹב אֶצְלוֹ שְׁלוּחִים, אֶלָּא כָּךְ אָמַר אֶשְׁלַח לוֹ שְׁלוּחִים אִם יַחֲזֹר בִּתְשׁוּבָה, אָמַר לָהֶם, אִמְרוּ לוֹ אַל תֹּאמַר, יַעֲקֹב כְּדֶרֶךְ שֶׁיָּצָא מִבֵּית אָבִיו הוּא עוֹמֵד, שֶׁנֶּאֱמַר (בראשית לב, יא): כִּי בְמַקְלִי עָבַרְתִּי וגו'. (בראשית לב, ה): וַיְצַו אֹתָם לֵאמֹר, אִמְרוּ לוֹ אַל תֹּאמַר כְּשֶׁיָּצָא מֵעִמְּךָ נָטַל בְּיָדוֹ כְּלוּם מִתְּפִיסַת הַבַּיִת אֶלָּא בִּשְׂכָרִי קָנִיתִי כָּל הַלָּלוּ בְּכֹחִי, שֶׁנֶּאֱמַר (בראשית לב, יא): וְעַתָּה הָיִיתִי לִשְׁנֵי מַחֲנוֹת. בְּאוֹתָהּ שָׁעָה שֶׁקָּרָא יַעֲקֹב לְעֵשָׂו אֲדֹנִי, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא אַתָּה הִשְׁפַּלְתָּ עַצְמְךָ וְקָרָאתָ לְעֵשָׂו אֲדֹנִי ח' פְּעָמִים, חַיֶּיךָ אֲנִי מַעֲמִיד מִבָּנָיו שְׁמוֹנָה מְלָכִים קֹדֶם לְבָנֶיךָ, שֶׁנֶּאֱמַר (בראשית לו, לא): וְאֵלֶּה הַמְּלָכִים אֲשֶׁר מָלְכוּ וגו'. אָמַר לָהֶם אִמְרוּ לוֹ אִם לְשָׁלוֹם אַתָּה מְתֻקָּן אֲנִי כְּנֶגְדֶּךָ, וְאִם לְמִלְחָמָה אֲנִי כְּנֶגְדֶּךָ, יֵשׁ לִי גִבּוֹרִים בַּעֲלֵי גְבוּרָה וּזְרוֹעַ שֶׁאוֹמְרִים לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא דָּבָר וְהוּא עוֹשֶׂה לָהֶם רְצוֹנָם, שֶׁנֶּאֱמַר (תהלים קמה, יט): רְצוֹן יְרֵאָיו יַעֲשֶׂה. לְפִיכָךְ בָּא דָּוִד לִתֵּן שֶׁבַח וְקִלּוּס לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא שֶׁעֲזָרוֹ בְּבָרְחוֹ מִפְּנֵי שָׁאוּל, שֶׁנֶּאֱמַר (תהלים יא, ב): כִּי הִנֵּה הָרְשָׁעִים יִדְרְכוּן קֶשֶׁת, מַה כְּתִיב אַחֲרָיו (תהלים יא, ג): כִּי הַשָּׁתוֹת יֵהָרֵסוּן צַדִּיק מַה פָּעָל, אָמַר לְפָנָיו רִבּוֹן הָעוֹלָמִים אִם רִחַקְתָּ וְנָטַשְׁתָּ אֶת יַעֲקֹב שֶׁהוּא מַשְׁתִּיתוֹ וִיסוֹדוֹ שֶׁל עוֹלָם, שֶׁנֶּאֱמַר (משלי י, כה): וְצַדִּיק יְסוֹד עוֹלָם, צַדִּיק מַה פָּעָל, עַל אוֹתָהּ שָׁעָה נֶאֶמְרָה (תהלים כ, ח): אֵלֶּה בָרֶכֶב וְאֵלֶּה בַסּוּסִים וַאֲנַחְנוּ בְּשֵׁם ה' אֱלֹהֵינוּ נַזְכִּיר. Another matter, “Jacob sent messengers” (Genesis 32:4) – why did he send messengers to him? Rather, this is what he said: ‘I will send him messengers; maybe he will repent.’ He said to them: ‘Say to him: Do not say Jacob remains as he was when he departed from his father’s house, as it is stated: “For with my staff I crossed…” (Genesis 32:11), “He commanded him, saying” (Genesis 32:5) – say to him: Do not say that when he departed from you he took anything from the household property. Rather, [tell him that] I acquired all these as my wages, through my effort,’ as it is stated: “And now I have become two camps” (Genesis 32:11).
At the moment that Jacob called Esau “my lord,” the Holy One blessed be He said to him: ‘You abased yourself and called him “my lord” eight times. As you live, I will establish eight kings from his descendants before your descendants,’ as it is stated: “These are the kings who reigned [in the land of Edom, before the reign of a king for the children of Israel]” (Genesis 36:31).
He [Jacob] said to them [the messengers]: ‘Say to him: If you are prepared for peace, I am with you, and if for war, I am with you. I have warriors, courageous and strong, who say something before the Holy One blessed be He, and He performs their will on their behalf,’ as it is stated: “He performs the will of those who fear him” (Psalms 145:19). That is why David came to give praise and acclaim before the Holy One blessed be He, who helped him when he fled from Saul, as it is stated: “For behold, the wicked bend the bow” (Psalms 11:2). What is written thereafter? “If the foundations are destroyed, what can the righteous man do?” (Psalms 11:3). He said before Him: ‘Master of the universe, if You had distanced and forsook Jacob, who is the pillar and foundation of the world, as it is stated: “The righteous man is the foundation of the world” (Proverbs 10:25), “what can the righteous man do?”’ Regarding that moment, it is stated: “Some on chariots and some on horses, but we invoke the name of the Lord our God” (Psalms 20:8).
דָּבָר אַחֵר, (בראשית לב, ו): וַיְהִי לִי שׁוֹר וַחֲמוֹר, שׁוֹר, זֶה יוֹסֵף, שֶׁנֶּאֱמַר (דברים לג, יז): בְּכוֹר שׁוֹרוֹ הָדָר לוֹ. חֲמוֹר, זֶה יִשָׂשׂכָר, דִּכְתִיב (בראשית מט, יד): יִשָׂשׂכָר חֲמֹר גָּרֶם. וּבֶן בְּנוֹ שֶׁל יוֹסֵף, עוֹמֵד לְכַלּוֹת אֶת עֲמָלֵק, שֶׁנֶּאֱמַר (שמות יז, יג): וַיַּחֲלשׁ יְהוֹשֻׁעַ אֶת עֲמָלֵק וְאֶת עַמּוֹ לְפִי חָרֶב. וּבָנָיו שֶׁל יִשָׂשׂכָר יוֹדְעִין מָה הַקָּדוֹשׁ בָּרוּךְ הוּא עוֹשֶׂה בְּעוֹלָמוֹ, שֶׁנֶּאֱמַר (דברי הימים א יב, לג): וּמִבְּנֵי יִשָׂשׂכָר יוֹדְעֵי בִינָה לַעִתִּים לָדַעַת מַה יַּעֲשֶׂה יִשְׂרָאֵל רָאשֵׁיהֶם מָאתַיִם. וְצֹאן, אֵלּוּ יִשְׂרָאֵל, שֶׁנֶּאֱמַר (יחזקאל לד, לא): וְאַתֵּן צֹאנִי צֹאן מַרְעִיתִי אָדָם אַתֶּם. וְעֶבֶד, זֶה דָּוִד, שֶׁנֶּאֱמַר (תהלים קטז, טז): אֲנִי עַבְדְּךָ בֶּן אֲמָתֶךָ. וְשִׁפְחָה, זוֹ אֲבִיגַיִל, שֶׁנֶּאֱמַר (שמואל א כה, מא): הִנֵּה אֲמָתְךָ לְשִׁפְחָה. בְּאוֹתָהּ שָׁעָה הָלְכוּ אוֹתָן הַשְּׁלוּחִים אֵצֶל עֵשָׂו וְרָאוּ עִמּוֹ גִּבּוֹרִים מְזוּיָינִין, וּבָאוּ וְאָמְרוּ לְיַעֲקֹב, שֶׁנֶּאֱמַר (בראשית לב, ז): וַיָּשֻׁבוּ הַמַּלְאָכִים אֶל יַעֲקֹב לֵאמֹר בָּאנוּ אֶל אָחִיךָ אֶל עֵשָׂו, מַהוּ (בראשית לב, ז): וְאַרְבַּע מֵאוֹת אִישׁ עִמּוֹ, אָמַר רַבִּי שְׁמוּאֵל בַּר נַחְמָנִי אַרְבַּע מֵאוֹת מְלָכִים קוֹשְׁרֵי כְּתָרִים. וְיֵשׁ אוֹמְרִים אַרְבַּע מֵאוֹת מִינֵי אִיפַרְכִין הָיוּ עִמּוֹ. וְרַבִּי יַנַּאי אָמַר אַרְבַּע מֵאוֹת רָאשֵׁי גְּיָסוֹת הָיוּ עִמּוֹ. וְכֵיוָן שֶׁאָמְרוּ לוֹ לְיַעֲקֹב כָּל אוֹתָהּ גְּדֻלָּה הָיָה מִתְיָרֵא, וְהָיָה מְחַלֵּק אֶת נָשָׁיו וְאֶת בָּנָיו לִשְׁתֵּי מַחֲנוֹת, שֶׁנֶּאֱמַר (בראשית לב, ח): וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ. Another matter, “I have oxen [shor], and donkeys [vaḥamor]” (Genesis 32:6). Shor – this is Joseph, as it is stated: “A firstborn bull [shoro] is his majesty” (Deuteronomy 33:17). Vaḥamor – this is Issachar, as it is written: “Issachar is a strong-boned donkey [ḥamor] (Genesis 49:14). Joseph’s grandson is destined to eradicate Amalek, as it is stated: “Joshua21Joshua was from the tribe of Ephraim, who was Joseph's son. weakened Amalek and its people by sword” (Exodus 17:13). Issachar’s descendants know what the Holy One blessed be He does in His world, as it is stated: “From the children of Issachar, possessors of understanding of the times, to know what Israel should do; their leaders were two hundred” (I Chronicles 12:33). “Flocks [tzon]” – this is Israel, as it is stated: “You, My flock [tzoni], flock of My pasture, you are man” (Ezekiel 34:31). “And slaves [ve’eved]” – this is David, as it is stated: “I am your servant [avdekha] son of your maidservant” (Psalms 116:16). “And maidservants [veshifḥa]” – this is Avigayil, as it is stated: “Here is your handmaiden as a maidservant [leshifḥa]” (I Samuel 25:41).
“Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8).
At that moment, those messengers went to Esau and saw armed warriors with him, and they came and told Jacob, as it is stated: “The messengers returned to Jacob, saying: We came to your brother, to Esau” (Genesis 32:7). What is: “And four hundred men with him”? Rabbi Shmuel bar Naḥmani said: Four hundred kings wearing crowns. Some say: Four hundred prefects were with him. Rabbi Yanai said: Four hundred generals were with him. When they related to Jacob all that multitude, he was afraid and he divided his wives and children into two camps, as it is stated: “He divided the people who were with him…[into two camps].”
וַיֹּאמֶר אִם יָבוֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ (בראשית לב, ט), בְּאוֹתָהּ שָׁעָה אָמַר אָבִינוּ יַעֲקֹב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם, כָּתַבְתָּ בְּתוֹרָתְךָ (ויקרא כב, כח): וְשׁוֹר אוֹ שֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד, אִם יָבוֹא רָשָׁע זֶה וִיאַבֵּד אֶת בָּנַי וְאֶת אִמָּם כְּאַחַת, סֵפֶר תּוֹרָה שֶׁאַתָּה עָתִיד לִתֵּן עַל הַר סִינַי מִי יִקְרָא בוֹ, בְּבַקָּשָׁה מִמְךָ הַצִּילֵנִי נָא מִיָּדוֹ שֶׁלֹא יָבוֹא וְיַכֵּנִי אֵם עַל בָּנִים, שֶׁנֶּאֱמַר (בראשית לב, יב): הַצִּילֵנִי נָא. מֶה עָשָׂה עָמַד וְשָׁלַח לוֹ דּוֹרוֹן לְסַמּוֹת אֶת עֵינָיו, שֶׁנֶּאֱמַר (דברים טז, יט): כִּי הַשֹּׁחַד יְעַוֵּר עֵינֵי חֲכָמִים, וְאֵין חֲכָמִים אֶלָּא אֲדוֹמִים, שֶׁנֶּאֱמַר (עובדיה א, ח): וְהַאֲבַדְתִּי חֲכָמִים מֵאֱדוֹם וּתְבוּנָה מֵהַר עֵשָׂו. (בראשית לב, יז): וַיִּתֵּן בְּיַד עֲבָדָיו עֵדֶר עֵדֶר לְבַדּוֹ, מַהוּ (בראשית לב, יז): וְרֶוַח תָּשִׂימוּ, אָמַר יַעֲקֹב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, רִבּוֹנוֹ שֶׁל עוֹלָם אִם יִהְיוּ צָרוֹת בָּאוֹת עַל בָּנַי לֹא תָבִיא אוֹתָם זוֹ אַחַר זוֹ, אֶלָּא הַרְוַח לָהֶם מִצָּרוֹתֵיהֶם. בְּאוֹתָהּ שָׁעָה נָשָׂא יַעֲקֹב אֶת עֵינָיו וְרָאָה אֶת עֵשָׂו שֶׁהוּא בָּא מֵרָחוֹק, וְתָלָה עֵינָיו לַמָּרוֹם, בָּכָה וּבִקֵּשׁ רַחֲמִים מִלִּפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא, וְשָׁמַע תְּפִלָּתוֹ וְהִבְטִיחוֹ שֶׁהוּא מוֹשִׁיעוֹ מִכָּל צָרוֹתָיו בִּזְכוּתוֹ שֶׁל יַעֲקֹב, שֶׁנֶּאֱמַר (תהלים כ, ב): יַעַנְךָ ה' בְּיוֹם צָרָה יְשַׂגֶּבְךָ שֵׁם אֱלֹהֵי יַעֲקֹב. “He said: If Esau will come upon the one camp, and smite it, the remaining camp will escape” (Genesis 32:9).
“And Jacob said: the Lord of my father Abraham, and the Lord of my father Isaac, God who told me: Go back to your land and your birthright, and I will benefit you" (Genesis 32:10).
“Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother, and children, alike” (Genesis 32:12).
“He said: If Esau will come upon the one camp, and smite it” – at that moment, our patriarch Jacob said before the Holy One blessed be He: ‘Master of the universe, it is written in Your Torah: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28). If this wicked one comes and eradicates my children and their mothers as one, the Torah scroll that You are destined to give on Mount Sinai, who will read it? I implore You, deliver me from his hand, “lest he come and smite me mother and children alike,”’ as it is stated: “Deliver me, please.”
“And Jacob slept there on that night, and he took from what he had as a present for his brother Esau” (Genesis 32:14).
What did he [Jacob] do? He arose and sent him a gift in order to blind his eyes, as it is stated: “As the bribe will blind the eyes of the wise” (Deuteronomy 16:19), and the wise are none other than Edomites, as it is stated: “I will eliminate the wise from Edom and understanding from the mountain of Esau” (Obadiah 1:8).
“Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15).
“Nursing camels and their offspring thirty, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16).
“He placed them in the charge of his servants, each drove by itself; he said to his servants: Go ahead of me, and maintain a distance between one drove and the other drove” (Genesis 32:17).
“He placed them in the charge of his servants, each drove by itself.” What is: “Maintain a distance”? Jacob said before the Holy One blessed be He: ‘Master of the universe, if troubles will befall my descendants, do not bring them one after another, but rather, create distance for them between their troubles.’
At that moment, Jacob lifted his eyes sand saw that Esau was coming from afar, and he directed his eyes heavenward, wept, and requested mercy from before the Holy One blessed be He. He heard his prayer and promised him that he would deliver him22Him and his descendants. from all his troubles due to Jacob’s merit, as it is stated: “The Lord will answer you at a time of trouble; the name of the God of Jacob will fortify you” (Psalms 20:2).