Tyler’s Torah Thoughts for 16 Kislev, 5784
Parsha Va-Yishlah (Genesis 32:4 – 36:43)
Fourth Portion: 33:6- 33:20

As we move now away from the light of the fullness of the moon, and to a new moon which brings with it darkness and opportunity (to set intentions for the next time the light shines) let us consider the lessons brought to full light the past few days and how we will integrate them.  With this spirit, let’s dig into the portion today.  We left off with Esau and Jacob reuniting. Esau asked “who are all these people?”  And Jacob introducing Esau to his nieces and nephews:

6And the maidservants and their children drew near and prostrated themselves.

7And Leah and her children drew near and prostrated themselves, and after [them], Joseph and Rachel drew near and prostrated themselves.

Esau then questions Jacob – why did you send these gifts to me?  And we need to go back to the lessons yesterday. Tone. Are we bringing a tone that Esau is deceiving Jacob? Or are we bringing a tone that Esau is really curious?   How we read Esau’s question determines how we receive the messages, doesn’t it?

And if we believe Esau is being deceitful, where in the Torah is the evidence he is being deceitful? Is that a reality we’ve created in our head? Is that a reality we believe because of the experts and commentary that have come before?

And what if the Torah is meant to leave this vague – and how our hearts approach this passage will give us the gifts we bring to it? If we are giving gifts out of fear (if that is our read from Jacob) – will we only receive fear in return?

If we are giving gifts out of trust in Hashem – that HE is the one guiding the interaction – and we should assume good intent? Maybe the gifts we get back in return will be different?  Let’s keep going:

8And he said, “What is to you [the purpose of] all this camp that I have met?” And he said, “To find favor in my master’s eyes.”

9But Esau said, “I have plenty, my brother; let what you have remain yours.”

10Thereupon Jacob said, “Please no! If indeed I have found favor in your eyes, then you shall take my gift from my hand, because I have seen your face, which is like seeing the face of an angel, and you have accepted me.

11Now take my gift, which has been brought to you, for God has favored me [with it], and [because] I have everything.” He prevailed upon him, and he took [it].

This is an interesting exchange isn’t it? And we can read it multiple ways, depending on our approach.  If we read this from a place where Esau has grieved and has removed Jacob’s power from him, then Esau is being genuine.  If we read this from a place where Esau is conniving? This reads very different.

And – are we struggling because we want to read this accurately? Are we looking for the “right” way to read this? Or maybe the Torah is telling us – there is no “right” in how we read this – it is meant to be unclear to generate conversation and deepen our learning? Can we accept this? Or do we fight for accuracy?

Let’s keep going:

12Thereupon, he said, “Travel and we will go, and I will go alongside you.”

13And he said to him, “My master knows that the children are tender, and the flocks and the cattle, which are raising their young, depend upon me, and if they overdrive them one day, all the flocks will die.

14Now, let my master go ahead before his servant, and I will move [at] my own slow pace, according to the pace of the work that is before me and according to the pace of the children, until I come to my master, to Seir.”

15Thereupon Esau said, “Let me leave with you some of the people who are with me.” But he said, “Why [do] that? May I find favor in my master’s eyes.”

So this is fascinating.  Esau has accepted the gifts of Jacob. Esau is basically saying “I will go with you.”  We could read this as a threat – I want to stay close to you, because I am angry and want to do you harm.  Or we could read this from a place of harmony and peace; “I will go with you because I want to spend as much time with you to make up for lost time and protect you with my people because I love you.”

Both of those are POSSIBLE.  And yet, we read that passage a certain way.

And I’d argue? This is how we end up in Egypt. Because Jacob’s response can be read a few different ways as well, can’t it? “I appreciate your generosity, but we will slow you down – let’s meet up at Seir!”  Or “I don’t trust you so stay in front of me so I can keep my eye on you!”

What happens next?

16So Esau returned on that day on his way to Seir.

17And Jacob traveled to Succoth and built himself a house, and for his cattle he made booths; therefore he named the place Succoth.

18And Jacob came safely [to] the city of Shechem, which is in the land of Canaan, when he came from Padan aram, and he encamped before the city.

19And he bought the part of the field where he had pitched his tent from the sons of Hamor, the father of Shechem, for a hundred kesitas.

20There he erected an altar, and he named it “God is the God of Israel.”

Um. Ok. So we KNOW better what Jacob’s approach was.  We know he never goes to Seir. He went home instead. Shechem. So basically he deceived Esau. Jacob being Jacob.

Now before we JUDGE Jacob’s actions here – this is ALSO unfolding EXACTLY how it was supposed to.  We don’t read that Esau got angry and Jacob ghosting him.  We don’t read Esau chasing Jacob down because he was deceived.  The story moves AWAY from Esau and focuses on Jacob.

Jacob’s approach leads him AWAY from Seir – which may be where he would have ended up if we allowed things to unfold WITH Esau – and goes to Shechem.  And. My opinion here? This is another way we end up in Egypt.

Jacob had good intentions here. He was being wise it would seem. He was protecting his family.  We can’t judge Jacob.  He didn’t do the “wrong” thing by any stretch of the imagination.  We can be CURIOUS here – and not judge. And we will continue the path of spiritual liberation and freedom.

Those are my thoughts.  What are yours?

Here is my commentary from the past two years (with bonus comments from Rabbi Meir):

Tyler’s Torah thoughts for Kislev 13, 5783

Rereading the portion and the thoughts from last year, I am struck by Rabbi Meir Rubashkin’s response to my question.

How do we live “in” the world – and navigate the world around us but at the same time don’t become a part of the problem? That seems important as we travel on this spiritual journey of freedom and liberation. And it could be a point in which we end up needing to be enslaved in Egypt for a while in order to learn from.

I’m thinking through this spiritual journey and can see two parts of it; one, avoiding the “trap” of the world and two, exiting the trap once we are in it.

Where are we? Are we living our lives spiritually free and liberated, keeping our eyes open to avoid the “trap?” Or are we stuck in a spiritual trap and needing to be rescued?

Good thoughts today on the Torah! What do you think?

Tyler’s Torah Thoughts for Kislev 13, 5782

We left off yesterday with Jacob and Esau meeting and Jacob explaining who everyone was that was with him.

Then, one by one, all of the groups with Jacob came before Esau and prostrated themselves.

Esau then asks what the purpose of all of the gifts. Jacob responds that it was to find favor in Esau’s eyes.

Esau says he has plenty – and for Jacob to keep his gifts.

Jacob pretty much begs Esau to keep the gifts, as a sign of appeasement. Jacob urges him, and eventually Esau accepts the gifts.

Then Esau tells Jacob he will go with Jacob. Jacob responds by telling Esau to go ahead of him; because the cattle and flocks are raising their young and depend on Jacob; if they push too hard the flocks will die. Jacob tells Esau to go ahead and Jacob will meet him at Seir.

Esau offers to station some of the men that he brought; Jacob says that isn’t necessary. Esau accepts this and goes back to Seir, alone.

And this, my friends, is where one of the biggest ghostings takes place as recorded in the Bible. Because, get this; JACOB NEVER GOES TO SEIR! He never meets up with Esau!!!! What?????

Jacob, instead of going to Seir, goes to Succoth and built a house. He made huts for the cattle.

He then goes to Shechem (the Torah uses the word “whole” which implies his limp was healed, he possessed Torah knowledge And was wealthy. Shechem is in the land of Canaan, and Jacob encamped in front of the city. He bought part of the field where he pitched his tent from the sons of Hamor, who is Shechem’s father. Jacob built an altar there and named it “El-elohe-yisrael.” Which means, “God is the God of Israel.”

So let’s get back to this ghosting. Why does Jacob go to all this trouble to reconcile with Esau only to leave him hanging and wondering what happened to Jacob?!

Genesis Rabbah speaks on this; “We have searched through all of scripture and we have not found that Jacob ever went to Mount Seir! Could it be that Jacob, who was such a truthful person, deceived Esau? Actually, he was truthful, for Esau will come to Jacob in the future (in Obadiah 1:21) ‘Deliverers will go up to Mount Zion to judge the Mount of Esau.’”

I’m honestly wrestling with this because it is hard to reconcile why Jacob didn’t just go to Seir, even for a short time. He basically seems to have decided Esau once again. I’m really chewing on this; and if anyone has ideas, I’d love to hear them. Why does it seem like Jacob deceived Esau again after working so hard to reconcile?

I’m sorry not to have many answers in todays portion; mainly questions. But that is the Jewish way!

Rabbi Meir’s response:

Like every part of Torah there are layers to what’s going on here as Rashi notes “there are many Medrashich interpretations on this”.

On the “basic”, “simple” maybe even humanistic level what’s happening is the result (as Rabbi Gershon pointed out – Yaakov doesn’t trust Esau) of Yaakov really knowing his brother. He knew Aisav and his intentions well. This was someone who sent his son to chase him down and murder him before he got to Laavan. Was coming to “greet” him with hundreds of asked men intending to wipe him and his entire family out. Knowing his brothers hedonistic nature he understood well his brothers “refusal” of his gifts at first. And was very concerned that this offer of a company event was a ruse in order to harm him on the way. So on a basic level this is a maneuver of someone who doesn’t trust the other party and is being what he feels he has to do to keep himself and his family safe.

On a deeper level there is a tremendous amount going on here (and really in all of the accounting of the events in the lives of our forefathers and foremothers). The drive of Aisav to destroy Yaakov/Yisroel is one that starts then but has never subsided throughout history. With each brother representing/having different roles and purposes. Eisav, given his proclivity for materialism and selfish desire represents exactly that all of materialism. Yaakov is the one attempting to bring selflessness, purpose and gdliness to that very same materialism. So naturally they’re a tremendous odds and can’t co exist. When Aisav “invites” yaakov to join him he refuses knowing that the task for which he and his family where created is not yet done (in fact it’s just starting) turns him down. However knowing with whom he is dealing he fights a little fire with fire. Sometimes in an effort to that’s from the world we have to speak a little bit of its “language”. So while he didn’t lie outright, because after all that is the goal that we as a people are working towards, making our way to Mt Zion/Seir because we can’t get there until our job is finished this going to take a “little” longer…

Kind of up to us his descendants the complete that journey. And we do that by vision with the world if they can get a more purposeful and gdly place.