VAYISHLACH-THE
MASTER OF POLITICS
Rabbi Yisroel Chait Written By: David Lifschutz
- Chazal say that from parshat Vayishlach, specifically Yaakov's interactions
with Eisav, we can learn how to deal with the other nations of the world,
and we can gain an understanding of the concepts underlying anti-Semitism.
The gemara emphasizes this point by noting that one of the Tanaaim would
carefully study this parsha before visiting Rome and meeting with the Caesar.
Vayishlach is a parsha of political insight conveying the narrative of
Eisav's hatred for Yaakov, carefully describing how Yaakov precisely calculated
how to confront his brother's hatred, avoiding contention and potential
destruction by the great army of Eisav.
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- Yaakov was a true master of politics; this is made clear from his dealings
with Lavan. Even from the first encounter with Lavan's household Yaakov
demonstrates his political savvy as Vayeitzei 29:12 reads: "Yaakov
told Rachel that he was a relative of her father..." whereupon Rashi
comments that the Midrashic interpretation of this verse is that Yaakov's
implication was: "If he [Lavan] intends to be deceitful then I, too,
am his brother in deception..."
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- In this light let us examine Yaakov's message to Eisav at the beginning
of Vayishlach: "Yaakov sent messengers ahead of him to Eisav, his
brother, to the and of Seir, to the field of Edom. He commanded them saying,
this is what you should say to my master, Eisav. 'Your servant Yaakov says,
with Lavan I lived, and was delayed until now.'"(Vayishlach 32:4-5)
Rashi commenting on the words "with Lavan I lived" states that
Yaakov was implying to Eisav that he "did not become an officer or
anyone of importance but remained solely a transient guest. It is not worthy
of you to hate me on account of your father's blessings, 'Be master over
your brother for it has not been fulfilled in me..." Rashi is emphasizing
the extent to which Yaakov acted to avoid battle with his brother. Yaakov
diminished his own stature, allowing Eisav to feel superior, in order to
foster peace. While there is much to be discussed regarding this type of political
strategy, surely we can see the logic behind this approach, especially
when it comes to saving Jewish lives. What is more difficult to understand
is the second interpretation of Rashi regarding the words "with Lavan I lived."
Rashi writes: "the gimatria [numerical value] of garti [lived] is
613; as if to say, I have resided with the wicked Lavan and yet have kept
the 613 commandments and have not learnt from his wicked deeds." What
does Eisav, the wicked, the rejecter of Torah values, care if Yaakov kept
the 613 commandments while he lived with Lavan? Furthermore, it seems this
message could only antagonize
- Eisav.
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- Chazal say, quotes the Rambam in his Igeret Teyman, that the reason
the mountain from which the Torah was given was called Sinai, was because
from this same mountain came down sinah [hatred] to the other nations of
the world. Meaning to say that the very source of the hatred that the other
nations harbor toward the Jews is the Torah itself. What then did Yaakov
intend to accomplish by implying to Eisav that he kept the Torah, when
this very Torah was the source of Eisav's. hatred for Yaakov?
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- Before answering these questions, a psychological principle of hatred
must be understood; a distinction must be made between the cause of an
individual's hatred and the action of expressing that hatred. The gemara
(Pesachim 48b) tells us that the hatred of an ignorant Jew toward the Torah
scholar is greater than the hatred the idolaters have for the Jewish nation.
This is indeed a perplexing gemara and must be understood in its own light.
For the purposes of our discussion, however, it is interesting to note
that these same ignorant Jews, whose hatred for the Torah scholar, according
to Chazal, is greater than the hatred of an Eisav for Yaakov, are very
often the greatest Torah supporters. The emotion of hate is powerful and
complex and is disguises itself in many ways. One part of an individual's
psyche may possess great hatred for the Torah scholar while another part
of an individual's nature causes him to overcome this hatred and be the
Torah scholar's greatest ally. Thus we see that the cause of an individual's
hatred for another person does not translate into that individual acting
upon that hatred. The question remains, however, why the expression of
hatred might at times remains dormant, kept at bay in the unconscious of
the human psyche, and why in other instances hatred will manifest itself
in its full assertion.
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- There is one further principle underlying the emotion of hatred, namely,
the aggressive expression of one's hatred toward another person always
seeks out a justification from reality. The Koran, which expresses great
hatred toward the Jews on numerous occasions, often points out that the Jews transgressed
their commandments and are therefore lowly people. Sura 2:63 writes: "And
well you know there were those among you that transgressed the Sabbath,
and We said to them, "Be you apes, miserable slinking!' And we made it
a punishment exemplary for all the former times and for the latter, and
an admonition to such as are God-fearing." The Koran claims that the
Jews did not adhere to the tenets of their own law and thus according to
their Torah the Jews are despicable people. In this way Mohammed tried
to justify the expression of his hatred toward the Jews in the Koran. We
can now begin to understand Yaakov's implied message to Eisav. While the
source of Eisav's hatred was the Torah itself, this did not mean that Yaakov's
adherence to the Torah would antagonize Eisav to destroy Yaakov. As explained,
the cause of an individual's hatred does not directly translate into the action of expressing that hatred. Furthermore, by Yaakov's
implication to Eisav that he merely lived with Lavan and, rather than learning
from his evil ways, kept the 613 commandments, Yaakov would not permit
Eisav the justification to act upon his anger and destroy Yaakov. Yaakov
did not afford Eisav the opportunity to find fault with him and in this
way Eisav could in no way assuage his guilt and justify acting upon his
hatred toward his brother.
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- There is an interesting Rashi in support of this idea in Toldos regarding
the blessing Yitzchak gave to Eisav. Toldos 27:38-40: "Yitzchak, his
[Eisav's] father replied and said to him..... you shall live by your sword,
and you shall serve your brother. When you have cause to be grieved, you
will throw off his yoke from your neck." And on the words "when
you have caused to be grieved," Rashi writes, "... meaning to
say, when the Israelites will transgress the Torah and you will have justification
to grieve over the blessings which he took, [then] you will throw off his
yoke." And so in parshat Vayishlach Yaakov makes it very clear to
Eisav, his brother and enemy, that this time had yet to come.
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