The Biblical narrative of the relationship between Yaakov and Esav, who are depicted in post-Biblical Jewish literature as the prototypical Jew and gentile, is the most fertile story for understanding the Jewish approach to the non-Jew. Particularly instructive is the opening passages of Parshat Vayishlach, which recounts their dramatic reunion.
At the start of the parsha, Yaakov’s fear and apprehension give way to cautious relief as Esav is successfully appeased. Esav demonstrates warm sentiment toward the very same brother he has previously planned to kill. What happened to change Esav’s attitude?
Looking at the Torah text that intervenes between Yitzchak’s blessings of the two sons and the brothers’ reunion, there is no evidence that anything occurred in Esav’s life to fundamentally change his character or outlook. It is likely, then, that the very real transformation in Yaakov’s character engenders a new response from his brother.
Judging from Yaakov’s earlier activities, he seemed to view spirituality as something that that excludes physical and mundane interests. Yaakov’s purchase of the birthright from Esav, according to Rashi (Bereshit 25:31), reflects the fact that Yaakov could not see any spiritual greatness coming from someone like his brother.
By the time Yaakov becomes Yisrael, however, his worldview has changed dramatically. His struggles with Laban and the world of work had informed him that spirituality can still take firm root in the life of someone who devotes much of his day to very earthy matters of contracts, shepherding, and navigating a relationship with a dishonest boss. And his marriage to four women had given him a deep understanding of the challenges, and possibilities, of reconciling competing values and needs.
According to the Kli Yakar (commentary on Bereshit 2:25), Yaakov’s struggle with the mysterious man who wrestled with him can be seen as a manifestation of his struggle to become Yisrael – the type of person who can enjoy the physical world within proper parameters and be in control of his desires. The paradigm of Yisrael is the only possibility for the spiritual descendants of Esav. When the Jews display such a model, it can be appreciated by humanity at large. Its accessibility allows the average person to pursue his yearning for God, a yearning that exists in everyone.
Now we can better understand Esav’s surprising reaction. When he saw that the person coming to greet him after twenty years of separation was Yisrael, and not Yaakov, he was inspired to take a very different approach to his brother.
(Adapted by Harry Glazer from chapter five, “Redeeming Our Civilization: Yaakov and Esav Revisted,” in Rabbi Francis Nataf’s book Redeeming Relevance In the Book of Genesis: Explorations in Text and Meaning).
1 Kislev 5775
November 23, 2014
