Vayishlach – An Unbreakable Nation

By Rabbi Ezra Friedman

Thomas Newton once said “The preservation of the Jews is really one of the most single and illustrious acts of divine Providence”. The fact that Jews have survived every type of persecution over the last 2000 years is beyond comprehension. This is not only pertaining to the physical survival of the Jews as a people, but also the belief in Hashem, His Torah and its tradition. The spiritual survival of the nation is no less an act of divine providence than the physical survival. Just as advanced methods of physical persecution were used over the years, from the Crusades, to pogroms, to the Holocaust, the same is true regarding spiritual oppression. Over the generations, the Jews have been lured by pagan cultures, denial of Hashem, and even false messiahs, such as Shabtai Tzvi. Yet, despite those who cast away their Judaism, Jewish faith always thrived. This serves as testimony to the power of belief in Hashem and the Torah. In this week’s Parsha, we learn practical forms of dealing with spiritual challenges from our forefather, Yaacov.

The Parsha begins with a meeting between Yaacov and Esav after years of separation. Prior to their meeting, Yaacov is concerned that Esav will use the reunion to harm him and his family. Hashem promises Yaacov that He will guide and protect him. When the two brothers finally meet, the Torah says they hugged each other with joy and love (Breishit 33, 4):

וַיָּ֨רָץ עֵשָׂ֤ו לִקְרָאתוֹ֙ וַֽיְחַבְּקֵ֔הוּ וַיִּפֹּ֥ל עַל־צַוָּארָ֖ו וַיִּשָּׁקֵ֑הוּ וַיִּבְכּֽוּ

Esav ran to greet him, hugged him, threw his arms around his neck and kissed him; and they wept.

The basic interpretation seems positive. Yaacov and Esav reunited with brotherly love. However, the sages bring a different perspective. According to tradition (Midrash), when Esav ran to Yaacov, he tried to bite his neck and kill him. Miraculously, Yaacov‘s neck became hard as stone so that Esav would not cause any harm. A Midrash may be understood in two ways, either literally or as a descriptive way of teaching an important lesson.

According to the chassidic work, the Sfat Emet[1], Esav never actually tried to bite Yaacov and Yaacov‘s neck never actually became stone. Rather, the passage in the Torah should be understood literally that Esav kissed Yaacov on the cheek. However, Yaacov felt uncomfortable with his brother’s sudden affection. Esav was still very upset with him and had a true wanting to hurt Yaacov. However, Esav knew that harming Yaacov physically would not be effective. He tried an innovative technique of showing affection to Yaacov in order to lure him into his wicked ways. Hashem gave Yaacov the ability to realize and understand Esav‘s wicked intention. The Sfat Emet goes on to explain that this is what the Sages meant in the Midrash. Esav‘s kiss is comparable to a vicious bite due to the fact that he had harmful intentions towards Yaacov. The description of his neck turning to stone, represents Yaacov‘s realization of Esav‘s evil intention to harm him.

Esav‘s technique to bring down Yaacov is not unique. Attempts at physical infliction by our enemies has unsuccessfully wiped out our nation. On the contrary, the Jewish people have repeatedly risen out of oppression. Alternatively, our enemies have attempted to befriend the Jewish nation in order to destroy it. Other nations thought that through a fake sense of love and affection they could ultimately abolish the Jews. In modern times, this fake love has directly led to widespread assimilation. Jews feel at home in their society. Just as Yaacov realized when Esav kissed him that he had harmful intentions, so too we must realize that assimilation has its hidden dangers. Even if Judaism at times clashes with the modern world, our Jewish traditions and values must remain strong no matter how they appear to the outside world. The Jewish nation has survived and thrived due to our strong faith in Hashem and dedication to His Torah despite endless oppressions. We learn from Yaacov to protect ourselves from physical and spiritual harm and cling to our faith to strength ourselves and the Jewish nation.

[1] An unique Chassidic analysis of the Five books of Torah written by the 3^rd Rabbi of the Gur sect of Chassidut Rabbi Yehuda Arie Leib Alter (1847-1905). The book includes many insights from his Grandfater the founder of Chassidut Gur Rabbi Yitzchak Meir Rothenberg (he was coined “Chiddushei Harim” after his famed book).

termination and strength to fulfill our destiny.