YAVNEH STUDIES IN VA-YISHLACH P Simon A. Dolgin

The observation of our Rabbis that “what occurred to Jacob recurred for Joseph and what occurred to our ancestors recurred for their descendants,” should indeed invoke study of the encounter of Patriarch Jacob with his hostile brother Esau as well as of the anticipation of that encounter. The issues apparent in the Biblical narrative present insights into many of the contemporary questions which confront us.

The pursuit of peace: Is the pursuit of peace, even when one is convinced of the justice of his position, a token of physical weakness or lack of principle? Is a cease fire or the extending of missives of goodwill a mark of a weak physical or spiritual backbone, as, indeed, so many contend in our day?

The parsha opens with Jacob’s expecting to meet a vengeful brother, stronger than he. Esau is angry and has some justice for his position, Jacob having deprived him of Isaac’s blessings. Yet, Jacob too sees justice in his balance: he bought the birthright to which the blessings were related; he sought the blessings at the bidding of his mother; he was more worthy than Esau to be steward of his father’s legacy.

Yet, Jacob sues for peace. He is prepared to offer Esau some compensation to assuage his anger, though he may not believe Esau entitled to it. Esau, though, has a point of view and self-interest. It must be regarded, if true peace is sought.

Nor does this mean peace at all costs, complete capitulation, or a dishonorable arrangement. The desire for peace for Jacob does not eliminate the possibility of war. While sending forth his messengers with gifts, he arranges his camp for conflict. He is not afraid of a fight; he wants to avoid it. Peace is the divine seal. Jacob is prepared, as our sages note, “for gift, for prayer and for battle.” Battle to prevent dishonor of integrity or principle - but gift to achieve peace in honor must be sought first.

Jacob offers us the formula for interpersonal and international relationships that are all too often ruptured for want of understanding of the relationship between peace, which may call for respectful compromise or payment, and principle, which demands firmness and honor.

The pursuit of happiness: Jacob is interested in communicating with Esau, so that his brother might better understand his predicament. Communication and understanding further the efforts toward peace. They, if properly conveyed, relieve the tensions of envy and misinformation.

Esau might readily believe that the blessings begotten by Jacob at his expense were really fulfilled. Behold Jacob’s wealth: two camps. Behold the gifts Jacob is prepared to share. Jacob must be blessed and happy in his accumulated wealth.

Jacob’s information, though, is: “I stayed with Laban and tarried until now.” My acquisition of your blessings brought me no happiness. I was a sojourner (a ger). Prosperity hardly compensated. My remaining with Laban was not desirable - v’aichar - I tarried. I was late in leaving. It gave me abundance but not fulfillment.”

For the Jew in the western world, hearing the cry of Israel for “Sons to return to their boundaries,” the perspective of Jacob is challenging. Though at first glance it seems of no interest to the issues between Jacob and Esau, it is important to know the depths of Jacob’s heart and the meaning of his wealth if he is to be properly understood.

The Jew today ought see himself as does Jacob and make himself understood to those who consider him peculiar, guilty of dual loyalties, etc. He has yet to find happiness. To this, Jacob now journeyed. What of today’s Jews?

The pursuit of human integrity: The worth of the individual is, perhaps, best measured by the values that motivate his behavior. Jacob and Esau, indeed, represent two sets of values widely removed. Jacob is concerned with family - in face of imminent conflict, he is concerned with his wives and children. His strategy is directed to their protection. Of what value is life, if not family? Esau is attended by 400 soldiers. His concern is power and his victory. These values are as far apart as Jacob from Esau.

Jacob has another concern - a concern for Esau. He not only fears defeat at the hands of Esau, but Esau’s defeat at his hands. Va-yirah ... va-yeitser - Jacob was frightened and distressed.” He seeks to be neither the vanquished nor the victor. Even were he to be triumphant, he would have anguish - va-yeitser - over Esau’s suffering. He senses the pain of his foe; the enemy, too, is of God’s image.

We, as Americans, as Jews, have been victors. What integrity has the defeated at our hands? Do we sense his pain, his loss, his shame? Do any victors today?

The pursuit of a Jewish approach to challenge: Jacob is prepared to spare a remnant, if he cannot save all from Esau: he splits his camp. In dispersion, too, there can be meaning. Division of forces is not necessarily motive for despair. Through history, dispersion allowed for compensation - one community flourished as another endured. “He favored Israel - tsadakah asah lahem - by dispersing them among the nations.”

Nor must despair prevail because we are outnumbered. Meagre numbers and prayer to God may well equal or outweigh the hordes of the opposition.

Even in prayer, one may be lonely - “And Jacob was left alone.” He may need to wrestle through the night with the other, with God Himself; yet he can champion. He can earn, in faith and spirit, the name of Israel. There will be trial, until the morning star ascends.

The name Israel indicates, as Maimonides notes, a future tense. The events recorded occurred in the past, to Jacob. The conflict continues. The course and its philosophy are yet to be implemented. The victory is yet to be achieved in the future. Today is the link between that past and future.