Sending Middas Hadin to Esav
Sefer Sifsei Tzadikim (written by Rav Pinchos of Dinowitz zy”a, a talmid of the Apta Rov zy”a) quotes Rav Leib Sarah’s zy”a as saying that it is known that when Hashem’s middas hadin is aroused, as long as it is only a “koach”, meaning that is still a theoretical idea, so to speak, it can easily be annulled. However, once it becomes a “maasah”, i.e., a practical reality, it is very difficult to cancel. Once it reaches this stage, the only way to stop it is to allow the forces of destruction to run rampant against something else.
With this in mind, he explains that the reason Yaakov sent a gift to Esav is because he saw that the middas hadin had reached the stage of “maasah” and he needed to give it another place to act against. Thus, he sent something to Esav to allow the middas hadin to act against that thing.
A hint to this idea is found in Sefer Zera Kodesh, which states that the first letters of the words “vayishlach Yaakov malachim l’fanav” have the gematriah of “Elokim”, Hashem’s name that represents the middas hadin. This is a hint that Yaakov sent the middas hadin to Esav.
Malachim that Don’t Ascend
Sefer Toldos Odom (written by Rav Yehoshua of Ostroha zy”a, a son of Rav Shlomo Leib of Lentchna zy”a) explains this pasuk by stating that while it is known that every mitzvah creates a Divine angel, angels created by mitzvos that were performed without proper devotion are unable to ascend to Shomayim. Accordingly, when the pasuk says that Yaakov sent malachim “before him”, the intention is that when Yaakov saw that there were angels in front of him, meaning that they were unable to ascend upwards, he sent those malachim to Esav, as those angels were meant for him.
He Sent Malachim to Get Him to Repent
Chazal say that Yaakov sent literal malachim to Esav, as opposed to human messengers. Sefer Zera Shimshon (written by Rav Shimshon Chaim ben Rav Nachman Michoel Nachmeni zy”a, Ois 1) explains that the reason he sent actual angels was because the Medrash (Bereishis Rabbah 75:11) says that Yaakov sent these messengers to convince Esav to do teshuva, and he knew that only angels could get Esav to repent. Human beings could not succeed in bringing him back to the fold. This is as Rashi says (32:8) that Yaakov was afraid both that Esav might kill him and that he might kill Esav, meaning that he was afraid that he might kill Esav before he did teshuva, and he would not merit Olam Haba. Accordingly, the pasuk is saying that Yaakov sent malachim to get Esav to do teshuva in order to save him from Gehenim. Even though Esav was a rasha and the halacha concerning such people is that it is a mitzvah to kill them and one certainly doesn’t need to save them from death (see Avodah Zara 26B), he still wanted to save him because he was “his brother”, and he had the same holy parents as him.
He Only Wanted Hashem’s Favor
Sefer Aryeh Sha’ag relates the following story: One year on Parshas Vayishlach at the Sanzer Rov’s tish, the crowd of chasidim was eagerly waiting for the Rebbe to begin saying Torah, but he remained silent for approximately half an hour. He then began to cry loudly and screamed, “Koh amar avdecha Yaakov. So said your servant Yaakov. This refers to one who studied Torah in his youth and wishes to continue going in the way of truth, which is personified by Yaakov, as is stated (Micha 7:20): ‘Titen emes l’Yaakov. Give truth to Yaakov.’ This means that Yaakov stands for Toras emes.
“The way to do this is: Im Lavan garti. This means to live with tzadikim who are ‘lavan’, white and pure of sin. Still and all, one must fulfill ‘v’ichar ad atah.’ The word ‘atah’ (now) refers to teshuva because the only thing one must do now is teshuva...”
He continued to cry, and he then said, “Vayehi li shor.’ And I had an ox. This refers to upright chasidim who are able to see with ruach hakodesh. (the sword “shor” can mean “to see”, as in Bamidbor 24:17: “Ashurenu” – I saw.) ‘V’chamor.’ And a donkey. This refers to chasidim who are talmidei chochomim and bear the burden of Torah like a donkey bears a load. (See Avodah Zara 5B, where Torah scholars are compared to load-bearing donkeys.) ‘Tzon.’ Sheep. This refers to humble, sheepish chasidim who avoid all sin. ‘V’eved v’shifcha.’ And slaves and maidservants. This refers to Gabbaim and wealthy men, who are known to all as ‘sheina mentchen’ because they give a lot of tzedakah and do many good deeds. ‘V’eshalacha’ (and I send to you. I send them all to You. I don’t need them. I send them all ‘l’hagid l’adoni’ as a gift to Hashem, ‘lim’tzoh chen b’einecha’, in order to find favor in His eyes.”
Thoughts Can be Corrupted More Than Words
Rav Shimon of Yaroslav zy”a (Sefer Toras Shimon) quotes the Chozeh of Lublin zy”a as saying that there are two “camps” within a person. These two camps are “machshavah” and “dibbur” (thoughts and words), and the yeitzer hara attempts to corrupt them both. Accordingly, Yaakov was saying that if Esav, i.e., the yeitzer hara, attacks the camp of machshavah and corrupts it, the camp of dibbur will still remain, as thoughts can be more easily corrupted than words.
The Goodness is Good
The Kedushas Levi zy”a explains the double lashon of “heitiv eitiv” by saying that although Hashem provides goodness to both Klal Yisroel and the nations of the world, there is a big difference between them. When He sends goodness to the Jewish people, His main intention is to benefit us. He does this because He loves us and wants to help us. However, when He sends goodness to the nations of the world, His intent is “to pay up His enemies up front in order to destroy them” (Devarim 7:10). He pays them for their good deeds while they are still in this world so that they have no share in Olam Haba. Thus, the pasuk is saying that “heitiv eitiv”, the goodness given to Klal Yisroel is good, as opposed to the goodness given to the nations of the world, which is not really good for them.
He Believed it Was All for His Benefit
Sefer Divrei Yisroel explains the double lashon by citing the Gemara (Brachos 60B) that says that a person should always say: “Everything Hashem does is for the good.” Accordingly, the pasuk is saying that Yaakov Avinu said that even after everything he went through, If Hashem says “heitiv”, that it is good, then “eitiv imach” – I also say that it must be good.
Through the Power of Emunah, It Was All for His Good
Alternatively, the Divrei Yisroel explains that Sefarim Hakedoshim Me’ohr Einayim, beginning of Parshas Va’eirah; Avodas Yisroel, Likutim) state that when a person truly believes that everything Hashem does is for the good, then everything really does become good. Yaakov hinted to this with the words “heitiv eitiv imach.” He was saying that if one says “heitiv”, that it is good, then “eitiv imach”, it will really be good.
Goodness Pursued Him
In this vein, the Baal Shem Tov Hakadosh zy”a (quoted in Sefer Besht, Parshas Vayishlach, Ois 3) explains Dovid Hamelech’s prayer (Tehillim 23:6): “Only goodness and kindness should pursue me”, as follows; There are times when a person flees from goodness because he is unaware that it is good for him. Dovid davened that the goodness should chase after him and reach him, even if he doesn’t realize that it is for his benefit. Thus, this pasuk is saying that the blessings will pursue us and reach us, even if we unwittingly run away from them.
One Who Believes in Hashem Merits Olam Haba, Even if he is Undeserving
Sefer Bnos Yisroel (L’Chanukah) quotes Rav Chaim Meir Yechiel of Maglinitza zy”a as relating that the Rebbe Rav Zushe zy”a once came to the home of his brother, the Rebbe Rav Elimelech zy”a, and found him immersed in a deep cheshbon hanefesh. He asked him what this was about, and Rav Elimelech replied, “According to my cheshbon, I definitely won’t get any share in Gan Eden, and it seems to me that I won’t have Olam Haba either!” Rav Zushe told him, “It says (Bereishis 16:10): ‘And he believed in Hashem and he considered it to be tzedakah.’ This means that when one believes in Hashem, He does tzedakah for him. What type of tzedakah does Hashem do? The tzedakah is that in the zechus of their emunah, He gives them Gan Eden and Olan Haba, even if they don’t deserve it.” Rav Elimelech said, “You have greatly comforted me with your words.”
Choosing Chasadim
The Imrei Chaim of Vizhnitz zy”a (quoted in Sefer Sarfei Kodesh) states as follows: We daven to Hashem (Tehillim 85:8): “Show us, Hashem, Your kindness, and Your salvation You shall give to us.” Rav Boruch of Mezhibuzh zy”a explains that everything Hashem does is merciful and kind, but some acts of kindness are revealed to us, while other are hidden from our understanding. We ask Hashem to show us His kindness, meaning that it should be revealed to us in a way that we can understand how what He is doing is good for us. Tzadikim use this idea to explain the words we recite in Birchas Hamazon: “From all good, may we never be lacking (l’olam al yichasreinu).” We are saying that while we certainly believe that everything that occurs is for our benefit, we ask Hashem to allow us to see how it is good. We ask that the good should not be lacking in our understanding of it.
The Yeitzer Hara Rules Through Falsehood and Flattery
The Degel Machaneh Efraim explains that every person has a yeitzer hatov and a yeitzer hara. This means that even a rasha sometimes has thoughts of teshuva that come from his yeitzer hatov, but his yeitzer hara usually overpowers him. Most Yidden, however, usually follow their yeitzer hatov. They only fall prey to the yeitzer hara when it is able to fool or flatter them. This is hinted to in the word “shachar”, which can be an acronym for “sheker chanufah rah” – falsehood and flattery lead to bad behavior. When the pasuk says that Yaakov struggled with “a man”, it is a reference to the yeitzer hara. This struggle is “until alos hashachar” – until falsehood and flattery take hold of a person, thus allowing the yeitzer hara to control him.
The Yeitzer Hara Gets up Early
This pasuk also contains a hint to the statement of the Baal Shem Tov zy”a that the way to defeat the yeitzer hara is to rise early. This is seen from the verse (Bereishis 22:3) that says that “Avrohom rose early and he loaded his donkey (vayichbosh es chamoro).” This indicates that the way to be “chobesh” (defeat) one’s “chumrius” (earthly desires) is to rise early. According to this explanation, the pasuk is saying that the way to win in the struggle with the yeitzer hara is by getting up early, because “the man”, i.e., the yeitzer hara, can only struggle “until alos hashachar” – until one gets up early to defeat it.
The Sar Shel Esav Cannot Tolerate Torah
The Chofetz Chaim zy”a once began a speech at a gathering held to benefit yeshivos by saying, “The Torah tells us that the malach – the Sar of Esav – struggled with Yaakov, the last of the Avos. We may wonder why the malach waited this long. Why didn’t he struggle with Avrohom or Yitzchok? The answer is that he knew that Avrohom was the pillar of chesed and Yitzchok was the pillar of avodah, whereas Yaakov was the pillar of Torah. The Sar of Esav can tolerate chesed and avodah, but it feels the need to go to war against Torah. And from then until today, this war continues between the forces of evil and those who learn and support Torah.
Fighting to Annul the Power of Torah
Similarly, Rav Elchonon Wasserman zt”l states that Torah is the weapon used against the yeitzer hara, as the Gemara states (Kiddushin 30B) that Hashem attests that He created the yeitzer hara and He created Torah as its antidote. Therefore, the yeitzer hara can tolerate chesed and avodah, but it feels the need to try to annul the power of Torah study. That is why it only attacked Yaakov, and not Avrohom or Yitzchok.
Meriting Divine Illumination
The Noam Elimelech zy”a states that if someone is struck by strange thoughts in the middle of a tefillah, and he banishes those thoughts from his head and focuses solely on connecting to Hashem, he is given an awesome Divine illumination. Rav Aharon Roth zy”a, author of Shomrei Emunim writes (in his Sefer Imrei Aharon) that this concept is hinted to in this verse, that says that the sun shone for Yaakov when he passed Penuel. The word “Penuel” can mean “penia min ha-Keil”, thoughts that turn one away from Hashem. If one passed through these thoughts and brings himself to connect to him, He is given the Divine illumination that is symbolized by the shining of the sun.
