“Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8). “Jacob was very frightened and distressed” – Rabbi Pinḥas in the name of Rabbi Reuven: The Holy One blessed be He made a promise to two people, but they were afraid; the chosen of the patriarchs, and the chosen of the prophets. The chosen of the patriarchs – this is Jacob, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4). The Holy One blessed be He said to him: “Behold, I am with you” (Genesis 28:15), but ultimately he was afraid, as it is stated: “Jacob was…frightened.” The chosen of the prophets – this is Moses, as it is stated; “Were it not for Moses, His chosen” (Psalms 106:23). The Holy One blessed be He said to him: “For I will be with you” (Exodus 3:12), but ultimately, he was afraid: “The Lord said to Moses: Do not fear him” (Numbers 21:34). He says: ‘Do not fear’ only to one who is afraid. Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan: Israel would have been worthy of elimination in the days of Haman, had they not based their mindset on the mindset of their ancestor.1The midrash states that in the days of Haman, the Jews should not have been terrified, since they had already been given a Divine promise that the Jewish people would not be eliminated. However, since this mindset of fearing annihilation despite a Divine promise existed already, with Jacob, it was forgiveable. They said: ‘If our patriarch Jacob, to whom the Holy One blessed be He promised and said: “Behold, I am with you,” (Genesis 28:15) was afraid, we, all the more so.’ That is what the prophet criticizes Israel: “You forgot the Lord your Maker, who spread the heavens and laid the foundation of the earth” (Isaiah 51:13). He said to them: ‘You have forgotten what He said to you: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did]” (Jeremiah 31:36) – if you see the heavens fall and the earth collapse.2Just as the heavens cannot be measured and the foundations of the earth probed, so I will never spurn you. Should you not have learned from the spread of the heavens and the earth?3You should have learned from the fact that the heaven and earth did not collapse, but rather, the heavens remained spread over the earth. Instead, “you feared continuously all day”’ (Isaiah 51:13).
Another matter, “Jacob was very frightened and distressed” – Rabbi Yehuda ben Rabbi Ilai said: The fright and the distress are not the same.4It would have been enough to write one of them. One who fears, is in distress. Rather, he was frightened lest he kill, and distressed lest he be killed. He said: ‘If he overcomes me, he will kill me, and if I overcome him, I will kill him.’ That is: He was frightened lest he kill, and distressed lest he be killed. He said: ‘All these years, he [Esau] has been residing in the Land of Israel; say that he comes against me5Maybe he will be able to overcome me. by virtue of his residence in the Land of Israel. All these years, he has been residing and honoring his parents; say that he comes against me by virtue of his honoring father and mother, as so he said: “The days of mourning for my father will approach” (Genesis 27:41). Say that this old man died and he will come against me to kill me.’6This is another explanation for the distress of Jacob. The fear was of Esau, the distress was from the thought that maybe his father had died. Rabbi Yehuda ben Rabbi Simon said: This is what the Holy One blessed be He said to him: “Return to the land of your fathers, to the land of your birth” (Genesis 31:3). Say that the stipulations7The stipulations that Jacob made when he departed for Padan Aram. See Genesis 28:20–22. were until here: “And He will protect me on this path” (Genesis 28:20), and not beyond that.8Maybe the promise for protection ended when he reached the land of his fathers. Rabbi Yudan said: The Omnipresent said to him: “Return to the land of your fathers,” but nevertheless, “Jacob was very frightened”? Rather, from here [we learn] that there is no promise to the righteous in this world.9Promises made are conditional on righteous behavior, thus the righteous may fear that they have sinned in such a way that they have lost the guarantee of protection that they received (Etz Yosef). Rav Huna said in the name of Rabbi Aḥa: “Behold, I am with you” (Genesis 28:15); “if God will be with me”? (Genesis 28:20). Rather, from here [we learn] that there is no promise to the righteous in this world. Rav Huna said in the name of Rabbi Aḥa: “He said: For I will be with you” (Exodus 3:12) and nothing evil will harm you,10This is implied by the fact that God said that He would be with Moses. and it is written: “It was on the way, in the lodging, [the Lord encountered him and sought to kill him]” (Exodus 4:24). Rather, there is no promise to the righteous in this world. Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: “Benayahu son of Yehoyada answered the king and said: “Amen; and so may the Lord, God of my lord the king, say” (I Kings 1:36).11This was said in responsed to David's decree to anoint Solomon as king. But is it not already stated: “Behold, a son is born to you, he will be a man of rest” (I Chronicles 22:9)12The son mentioned in the verse is Solomon. – rather, he said: ‘Many adversaries may arise from here to Giḥon.’
“He divided the people” – the Torah taught you proper conduct; that a person should not place all his property in one corner. From whom do you learn this? It is from Jacob, as it is stated: “He divided the people…” Likewise it says: “And hid them, fifty men to a cave” (I Kings 18:4).13Ovadya hid one hundred prophets from Jezebel, fifty in each of two caves, rather than all together in one cave. “He said: If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9). “He said: If Esau will come upon the one camp, and smite it” – these are our brethren in the south;14The Land of Israel. “the remaining camp will survive” – these are our brethren in the Diaspora. Rabbi Hoshaya said: Even though they survived, they fast on our behalf on Monday and Thursday.15Even though they are not being threatened, they fast and pray on their behalf.
“Jacob said: God of my father Abraham and God of my father Isaac, Lord, who says to me: Return to your land, and to the land of your birth, and I will benefit you” (Genesis 32:10). “Jacob said: God of my father Abraham and God of my father Isaac” – but not of Esau? It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’ Rav Huna said in the name of Rabbi Aḥa: Who was close to David; was it not Aḥaz? But he leaves Aḥaz and says to Hezekiah: “So said the Lord, God of David, your father” (II Kings 20:5). It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’
“I am unworthy of all the kindnesses and of all the truth that You have performed for Your servant, for with my staff I crossed this Jordan, and now I have become two camps” (Genesis 32:11). “I am unworthy of all the kindnesses” – Rabbi Abba bar Kahana said: I am “unworthy.” Rabbi Levi said: ‘I am worthy, but [I have become] “unworthy” due to [“all the kindnesses.”]’ “For with my staff I crossed this Jordan” – Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Yoḥanan: In the Torah, in the Prophets, and in the Writings, we have found that Israel crossed the Jordan only due to the merit of Jacob. In the Torah – “for with my staff I crossed this Jordan.” In the Prophets – “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the elder. In the Writings – “What is it, sea, that makes you flee? The Jordan, that you turn back?…from before the God of Jacob” (Psalms 114:5, 7). There is a place called Jordan in the hot springs of Tiberias. Our patriarch Jacob entered there, panic-stricken, and Esau shut him in there. The Holy One blessed be He dug an opening in another place and he emerged. That is what is written: “When you pass through the water, I am with you, and through the rivers, they will not inundate you” (Isaiah 43:2).
“Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother and children alike” (Genesis 32:12). “Deliver me, please, from the hand of my brother, from the hand of Esau” – deliver my future descendants from the hand of his descendants, who come with the power of Esau.16The power of Esau is the sword – “by your sword you shall live” (Genesis 27:40). That is what is written: “I was looking at the horns, and behold, another, small horn arose among them” (Daniel 7:8) – that is the son of Netzer.17A robber who conquered provinces on the Roman–Persian border and ruled there under the auspices of Rome. “And three of the original horns were uprooted from before it” (Daniel 7:8) – this is that they gave them their kingdom; Macrinus, Carinus, and Kyriades.18These were the provinces. “Behold, there were eyes like the eyes of a man in this horn, and a mouth speaking arrogantly” (Daniel 7:8) – this is the evil empire that imposes levies upon all the nations of the world. Rabbi Yoḥanan said: It is written: “And the ten horns: From this kingdom, ten kings will arise” (Daniel 7:24), all of those referred to in the verse are descendants of Esau.19All ten horns represent ten kingdoms descended from Esau, not from the son of Netzer. Rather, “I was looking at the horns, and behold, another, small horn arose among them” – this is the evil empire. “And three of the original horns were uprooted from before it” – these are the three previous kingdoms.20Babylon, Persia–Media, and Greece. “Behold, there were eyes like the eyes of a man in this horn” – this is the evil empire, that casts an envious eye on the possessions of others. This wealthy one, we will make him governor of his province; this wealthy one, we will make him an economic adviser. “Lest he come and smite me, mother and children alike” – and you said: “You shall not take the mother with the offspring” (Deuteronomy 22:6). Another matter, “Lest he come and smite me, mother and children alike” – and you said: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28).
“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13). “And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers. “He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14). “Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15). “Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16). “He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months. “Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem]21Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2). thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.” “Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’22The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.
“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17). “He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18). “You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19). “He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20). “He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’23If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious. He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’24Jacob prepared his messengers for all contingencies. “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness.25But if he is no longer in his greatness, approach him differently. “You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21). “You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24).26This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau. “He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift.27So he would see the variety and the number of each of the species. Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’28Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive. “The gift went before him and he stayed that night in the camp” (Genesis 32:22). “The gift went before him [al panav]” – he, too, was distressed.29The word panav is found in the context of distress. See I Samuel 1:18.
“He arose during that night and he took his two wives, and his two maidservants, and his eleven children, and crossed the ford of the Yabok” (Genesis 32:23). “He arose during that night and he took his two wives, and his two maidservants…” – but where was Dina? He placed her in a chest and locked it with her in it. He said: ‘This wicked one has a covetous eye; [I do this] so he will not direct his eyes, see her, and take her from me.’ Rav Huna said in the name of Rabbi Abba HaKohen Bardela: The Holy One blessed be He said to him: ‘“For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your neighbor, you withheld kindness from your brother.30Jacob should have allowed his brother to marry Dina. Had she married the man, she would not have engaged in licentiousness. You did not seek to marry her to a circumcised man, so she married an uncircumcised man. You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion.’ That is what is written: “Dina daughter of Leah…went out” (Genesis 34:1). “He took them, and crossed them over the stream, and brought over that which he had” (Genesis 32:24). “He took them, and crossed them over the stream” – Rav Huna in the name of Rabbi Idi: He made himself like a bridge, taking from here and placing it here.
וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ (בראשית לב, ח), רַבִּי פִּינְחָס בְּשֵׁם רַבִּי רְאוּבֵן, שְׁנֵי בְּנֵי אָדָם הִבְטִיחָן הַקָּדוֹשׁ בָּרוּךְ הוּא וְנִתְיָרְאוּ, הַבָּחוּר שֶׁבָּאָבוֹת וְהַבָּחוּר שֶׁבַּנְּבִיאִים, הַבָּחוּר שֶׁבָּאָבוֹת זֶה יַעֲקֹב, שֶׁנֶּאֱמַר (תהלים קלה, ד): כִּי יַעֲקֹב בָּחַר לוֹ יָהּ, וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית כח, טו): וְהִנֵּה אָנֹכִי עִמָּךְ, וּבַסּוֹף נִתְיָרֵא, שֶׁנֶּאֱמַר: וַיִּירָא יַעֲקֹב. הַבָּחוּר שֶׁבַּנְבִיאִים זֶה משֶׁה, שֶׁנֶּאֱמַר (תהלים קו, כג): לוּלֵי משֶׁה בְחִירוֹ, וְאָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (שמות ג, יב): כִּי אֶהְיֶה עִמְּךָ, וּלְבַסּוֹף נִתְיָרֵא (במדבר כא, לד): וַיֹּאמֶר ה' אֶל משֶׁה אַל תִּירָא אֹתוֹ, אֵינוֹ אוֹמֵר אַל תִּירָא אֹתוֹ, אֶלָּא לְמִי שֶׁנִּתְיָרֵא. רַבִּי בֶּרֶכְיָה וְרַבִּי חֶלְבּוֹ בְּשֵׁם רַבִּי שְׁמוּאֵל בַּר נַחְמָן מִשֵּׁם רַבִּי נָתָן רְאוּיִים הָיוּ יִשְׂרָאֵל כְּלָיָה בִּימֵי הָמָן, אִלּוּלֵי שֶׁנִּסְמְכָה דַעְתָּן עַל דַּעַת הַזָּקֵן אֲבִיהֶם, אָמְרוּ מָה אָבִינוּ יַעֲקֹב שֶׁהִבְטִיחוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא וְאָמַר לוֹ: וְהִנֵּה אָנֹכִי עִמָּךְ, נִתְיָירֵא, אָנוּ עַל אַחַת כַּמָּה וְכַמָּה, הוּא שֶׁהַנָּבִיא מְקַנְתֵּר אֶת יִשְׂרָאֵל וְאוֹמֵר לָהֶם (ישעיה נא, יג): וַתִּשְׁכַּח ה' עֹשֶׂךָ נוֹטֶה שָׁמַיִם וְיֹסֵד אָרֶץ, אֲמַר לְהוֹן אַנְשִׁיתוּן מָה אָמַר לְכוֹן (ירמיה לא, לו): כֹּה אָמַר ה' אִם יִמַּדּוּ הַשָּׁמַיִם מִלְּמַעְלָה, אִם רְאִיתֶם שָׁמַיִם שֶׁמָּטוּ וְהָאָרֶץ מִתְמוֹטְטָה מִנְטִיַּת שָׁמַיִם וָאָרֶץ לֹא הָיָה לָכֶם לִלְמֹד אֶלָּא (ישעיה נא, יג): וַתְּפַחֵד תָּמִיד כָּל הַיּוֹם.
“Jacob was very frightened and distressed. He divided the people who were with him, and the flocks, and the cattle, and the camels, into two camps” (Genesis 32:8).
“Jacob was very frightened and distressed” – Rabbi Pinḥas in the name of Rabbi Reuven: The Holy One blessed be He made a promise to two people, but they were afraid; the chosen of the patriarchs, and the chosen of the prophets. The chosen of the patriarchs – this is Jacob, as it is stated: “For the Lord has chosen Jacob for Himself” (Psalms 135:4). The Holy One blessed be He said to him: “Behold, I am with you” (Genesis 28:15), but ultimately he was afraid, as it is stated: “Jacob was…frightened.” The chosen of the prophets – this is Moses, as it is stated; “Were it not for Moses, His chosen” (Psalms 106:23). The Holy One blessed be He said to him: “For I will be with you” (Exodus 3:12), but ultimately, he was afraid: “The Lord said to Moses: Do not fear him” (Numbers 21:34). He says: ‘Do not fear’ only to one who is afraid.
Rabbi Berekhya and Rabbi Ḥelbo in the name of Rabbi Shmuel bar Naḥman in the name of Rabbi Natan: Israel would have been worthy of elimination in the days of Haman, had they not based their mindset on the mindset of their ancestor.1The midrash states that in the days of Haman, the Jews should not have been terrified, since they had already been given a Divine promise that the Jewish people would not be eliminated. However, since this mindset of fearing annihilation despite a Divine promise existed already, with Jacob, it was forgiveable. They said: ‘If our patriarch Jacob, to whom the Holy One blessed be He promised and said: “Behold, I am with you,” (Genesis 28:15) was afraid, we, all the more so.’ That is what the prophet criticizes Israel: “You forgot the Lord your Maker, who spread the heavens and laid the foundation of the earth” (Isaiah 51:13). He said to them: ‘You have forgotten what He said to you: “So said the Lord: If the heavens above can be measured [and the foundations of the earth below probed, I too will spurn all the descendants of Israel because of everything that they did]” (Jeremiah 31:36) – if you see the heavens fall and the earth collapse.2Just as the heavens cannot be measured and the foundations of the earth probed, so I will never spurn you. Should you not have learned from the spread of the heavens and the earth?3You should have learned from the fact that the heaven and earth did not collapse, but rather, the heavens remained spread over the earth. Instead, “you feared continuously all day”’ (Isaiah 51:13).
דָּבָר אַחֵר, וַיִּירָא יַעֲקֹב מְאֹד וַיֵּצֶר לוֹ, אָמַר רַבִּי יְהוּדָה בְּרַבִּי עִילְאָי לֹא הִיא יִרְאָה לֹא הִיא צָרָה, אֶלָּא וַיִּירָא שֶׁלֹא יַהֲרֹג, וַיֵּצֶר לוֹ שֶׁלֹא יֵהָרֵג, אָמַר אִם הוּא מִתְגַּבֵּר עָלַי, הוֹרְגֵנִי, וְאִם אֲנִי מִתְגַּבֵּר עָלָיו אֲנִי הוֹרְגוֹ, הֲדָא הוּא וַיִּירָא שֶׁלֹא יַהֲרֹג וַיֵּצֶר לוֹ שֶׁלֹא יֵהָרֵג. אָמַר כָּל הַשָּׁנִים הַלָּלוּ יוֹשֵׁב בְּאֶרֶץ יִשְׂרָאֵל, תֹּאמַר שֶׁהוּא בָּא עָלַי מִכֹּחַ יְשִׁיבַת אֶרֶץ יִשְׂרָאֵל. כָּל הַשָּׁנִים הַלָּלוּ הוּא יוֹשֵׁב וּמְכַבֵּד אֶת הוֹרָיו, תֹּאמַר שֶׁהוּא בָּא עָלַי מִכֹּחַ כִּבּוּד אָב וָאֵם, שֶׁהֲרֵי כָּךְ אָמַר (בראשית כז, מא): יִקְרְבוּ יְמֵי אֵבֶל אָבִי, תֹּאמַר שֶׁמֵּת אוֹתוֹ זָקֵן וּבָא עָלַי לְהָרְגֵנִי, אָמַר רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן כָּךְ אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (בראשית לא, ג): שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ וּלְמוֹלַדְתְּךָ. תֹּאמַר עַד כָּאן הָיוּ הַתְּנָאִים (בראשית כח, כ): וּשְׁמָרַנִי בַּדֶּרֶךְ הַזֶּה וְלֹא יוֹתֵר, אָמַר רַבִּי יוּדָן אָמַר לוֹ הַמָּקוֹם (בראשית לא, ג): שׁוּב אֶל אֶרֶץ אֲבוֹתֶיךָ, אַף עַל פִּי כֵן וַיִּירָא יַעֲקֹב מְאֹד, אֶלָּא מִכָּאן שֶׁאֵין הַבְטָחָה לַצַּדִּיק בָּעוֹלָם הַזֶּה. רַב הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר (בראשית כח, טו): וְהִנֵּה אָנֹכִי עִמָּךְ, (בראשית כח, כ): אִם יִהְיֶה אֱלֹהִים עִמָּדִי, אֶלָא מִכָּאן שֶׁאֵין הַבְטָחָה לַצַּדִּיק בָּעוֹלָם הַזֶּה. רַב הוּנָא בְּשֵׁם רַב אַחָא אָמַר (שמות ג, יב): וַיֹּאמֶר כִּי אֶהְיֶה עִמָּךְ, וְאֵין דָּבָר רָע מַזִּיקָךְ, וּכְתִיב (שמות ד, כד): וַיְהִי בַדֶּרֶךְ בַּמָּלוֹן, אֶלָּא שֶׁאֵין הַבְטָחָה לַצַּדִּיק בָּעוֹלָם הַזֶּה. רַבִּי פִּינְחָס בְּשֵׁם רַבִּי חָנִין דְּצִיפּוֹרִין אָמַר (מלכים א א, לו): וַיַּעַן בְּנָיָהוּ בֶן יְהוֹיָדָע אֶת הַמֶּלֶךְ וַיֹּאמֶר אָמֵן כֵּן יֹאמַר, וַהֲלֹא כְבָר נֶאֱמַר (דברי הימים א כב, ט): הִנֵּה בֵן נוֹלָד לָךְ הוּא יִהְיֶה אִישׁ מְנוּחָה, אֶלָּא אָמַר הַרְבֵּה קָטֵיגוֹרִין יַעַמְדוּ מִכָּאן וְעַד גִּיחוֹן.
Another matter, “Jacob was very frightened and distressed” – Rabbi Yehuda ben Rabbi Ilai said: The fright and the distress are not the same.4It would have been enough to write one of them. One who fears, is in distress. Rather, he was frightened lest he kill, and distressed lest he be killed. He said: ‘If he overcomes me, he will kill me, and if I overcome him, I will kill him.’ That is: He was frightened lest he kill, and distressed lest he be killed. He said: ‘All these years, he [Esau] has been residing in the Land of Israel; say that he comes against me5Maybe he will be able to overcome me. by virtue of his residence in the Land of Israel. All these years, he has been residing and honoring his parents; say that he comes against me by virtue of his honoring father and mother, as so he said: “The days of mourning for my father will approach” (Genesis 27:41). Say that this old man died and he will come against me to kill me.’6This is another explanation for the distress of Jacob. The fear was of Esau, the distress was from the thought that maybe his father had died.
Rabbi Yehuda ben Rabbi Simon said: This is what the Holy One blessed be He said to him: “Return to the land of your fathers, to the land of your birth” (Genesis 31:3). Say that the stipulations7The stipulations that Jacob made when he departed for Padan Aram. See Genesis 28:20–22. were until here: “And He will protect me on this path” (Genesis 28:20), and not beyond that.8Maybe the promise for protection ended when he reached the land of his fathers. Rabbi Yudan said: The Omnipresent said to him: “Return to the land of your fathers,” but nevertheless, “Jacob was very frightened”? Rather, from here [we learn] that there is no promise to the righteous in this world.9Promises made are conditional on righteous behavior, thus the righteous may fear that they have sinned in such a way that they have lost the guarantee of protection that they received (Etz Yosef). Rav Huna said in the name of Rabbi Aḥa: “Behold, I am with you” (Genesis 28:15); “if God will be with me”? (Genesis 28:20). Rather, from here [we learn] that there is no promise to the righteous in this world. Rav Huna said in the name of Rabbi Aḥa: “He said: For I will be with you” (Exodus 3:12) and nothing evil will harm you,10This is implied by the fact that God said that He would be with Moses. and it is written: “It was on the way, in the lodging, [the Lord encountered him and sought to kill him]” (Exodus 4:24). Rather, there is no promise to the righteous in this world.
Rabbi Pinḥas said in the name of Rabbi Ḥanin of Tzippori: “Benayahu son of Yehoyada answered the king and said: “Amen; and so may the Lord, God of my lord the king, say” (I Kings 1:36).11This was said in responsed to David's decree to anoint Solomon as king. But is it not already stated: “Behold, a son is born to you, he will be a man of rest” (I Chronicles 22:9)12The son mentioned in the verse is Solomon. – rather, he said: ‘Many adversaries may arise from here to Giḥon.’
וַיַּחַץ אֶת הָעָם (בראשית לב, ח), לִמְדָתְךָ תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹא יְהֵא אָדָם נוֹתֵן כָּל מָמוֹנוֹ בְּזָוִית אֶחָד, מִמִּי אַתָּה לָמֵד מִיַּעֲקֹב, שֶׁנֶּאֱמַר: וַיַּחַץ אֶת הָעָם וגו', וְכֵן הוּא אוֹמֵר (מלכים א יח, ד): וַיַּחְבִּיאֵם חֲמִשִּׁים אִישׁ בַּמְּעָרָה. (בראשית לב, ט): וַיֹּאמֶר אִם יָבוֹא עֵשָׂו אֶל הַמַּחֲנֶה הָאַחַת וְהִכָּהוּ, אֵלּוּ אַחֵינוּ שֶׁבַּדָּרוֹם. (בראשית לב, ט): וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵטָה, אֵלּוּ אַחֵינוּ שֶׁבַּגָּלוּת, אָמַר רַבִּי הוֹשַׁעְיָה אַף עַל פִּי שֶׁנִּשְׁאֲרוּ לִפְלֵטָה מִתְעַנִּים הָיוּ עָלֵינוּ בַּשֵּׁנִי וּבַחֲמִישִׁי.
“He divided the people” – the Torah taught you proper conduct; that a person should not place all his property in one corner. From whom do you learn this? It is from Jacob, as it is stated: “He divided the people…” Likewise it says: “And hid them, fifty men to a cave” (I Kings 18:4).13Ovadya hid one hundred prophets from Jezebel, fifty in each of two caves, rather than all together in one cave.
“He said: If Esau will come upon the one camp, and smite it, the remaining camp will survive” (Genesis 32:9).
“He said: If Esau will come upon the one camp, and smite it” – these are our brethren in the south;14The Land of Israel. “the remaining camp will survive” – these are our brethren in the Diaspora. Rabbi Hoshaya said: Even though they survived, they fast on our behalf on Monday and Thursday.15Even though they are not being threatened, they fast and pray on their behalf.
וַיֹּאמֶר יַעֲקֹב אֱלֹהֵי אָבִי אַבְרָהָם וֵאלֹהֵי אָבִי יִצְחָק (בראשית לב, י), הָא לְעֵשָׂו לֹא, אֶלָּא הַבּוֹחֵר בְּדַרְכֵיהֶם וְהָעוֹשֶׂה כְּמַעֲשֵׂיהֶם אֲנִי מִתְקַיֵּם עָלָיו, מִי שֶׁאֵינוֹ בּוֹחֵר בְּדַרְכֵיהֶם וְאֵינוֹ עוֹשֶׂה כְּמַעֲשֵׂיהֶם, אֵינִי מִתְקַיֵּם עָלָיו. רַב הוּנָא בְּשֵׁם רַבִּי אַחָא אָמַר מִי הָיָה קָרוֹב לְדָוִד לֹא אָחָז, הוּא מַנִּיחַ לְאָחָז וְאוֹמֵר לְחִזְקִיָּהוּ (מלכים ב כ, ה): כֹּה אָמַר ה' אֱלֹהֵי דָּוִד אָבִיךָ, אֶלָּא הַבּוֹחֵר בְּדַרְכֵיהֶם וְהָעוֹשֶׂה כְּמַעֲשֵׂיהֶם אֲנִי מִתְקַיֵּם עָלָיו, שֶׁאֵינוֹ בּוֹחֵר בְּדַרְכֵיהֶם וְאֵינוֹ עוֹשֶׂה כְּמַעֲשֵׂיהֶם, אֵינִי מִתְקַיֵּם עָלָיו.
“Jacob said: God of my father Abraham and God of my father Isaac, Lord, who says to me: Return to your land, and to the land of your birth, and I will benefit you” (Genesis 32:10).
“Jacob said: God of my father Abraham and God of my father Isaac” – but not of Esau? It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’
Rav Huna said in the name of Rabbi Aḥa: Who was close to David; was it not Aḥaz? But he leaves Aḥaz and says to Hezekiah: “So said the Lord, God of David, your father” (II Kings 20:5). It is, rather, that [God says:] ‘One who chooses their path and performs actions like theirs, I affirm My presence over him; one who does not choose their path and does not perform actions like theirs, I do not affirm My presence over him.’
קָטֹנְתִּי מִכֹּל הַחֲסָדִים (בראשית לב, יא), אָמַר רַבִּי אַבָּא בַּר כַּהֲנָא אֵינִי כְּדַאי. רַבִּי לֵוִי אָמַר כְּדַאי אֲנִי אֲבָל קָטֹנְתִּי מִכֹּל וגו'. (בראשית לב, יא): כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה, רַבִּי יְהוּדָה בְּרַבִּי סִימוֹן בְּשֵׁם רַבִּי יוֹחָנָן אָמַר בַּתּוֹרָה בַּנְבִיאִים בַּכְּתוּבִים מָצִינוּ שֶׁלֹא עָבְרוּ יִשְׂרָאֵל אֶת הַיַּרְדֵּן אֶלָּא בִּזְכוּתוֹ שֶׁל יַעֲקֹב. בַּתּוֹרָה, כִּי בְמַקְלִי עָבַרְתִּי אֶת הַיַּרְדֵּן הַזֶּה. בַּנְּבִיאִים (יהושע ד, כב): וְהוֹדַעְתֶּם אֶת בְּנֵיכֶם לֵאמֹר בַּיַּבָּשָׁה עָבַר יִשְׂרָאֵל אֶת הַיַּרְדֵּן הַזֶּה, יִשְׂרָאֵל סָבָא. בַּכְּתוּבִים (תהלים קיד, ה): מַה לְּךָ הַיָּם כִּי תָנוּס הַיַּרְדֵּן תִּסֹּב לְאָחוֹר וגו' מִלִּפְנֵי אֱלוֹהַּ יַעֲקֹב. אָמַר רַבִּי לֵוִי אֲתַר הוּא תַּמָּן מַצְוַח יַרְדֵּן בְּחַמֵּי טְבֶרְיָה, בְּבֶהָלָה נִכְנַס אָבִינוּ יַעֲקֹב לְשָׁם, וְנָעַל בְּפָנָיו עֵשָׂו, וְחָתַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא חֲתִירָה בְּמָקוֹם אַחֵר וְיָצָא, הֲדָא הוּא דִכְתִיב (ישעיה מג, ב): כִּי תַעֲבֹר בַּמַּיִם אִתְּךָ אָנִי וּבַנְהָרוֹת לֹא יִשְׁטְפוּךָ.
“I am unworthy of all the kindnesses and of all the truth that You have performed for Your servant, for with my staff I crossed this Jordan, and now I have become two camps” (Genesis 32:11).
“I am unworthy of all the kindnesses” – Rabbi Abba bar Kahana said: I am “unworthy.” Rabbi Levi said: ‘I am worthy, but [I have become] “unworthy” due to [“all the kindnesses.”]’
“For with my staff I crossed this Jordan” – Rabbi Yehuda ben Rabbi Simon said, in the name of Rabbi Yoḥanan: In the Torah, in the Prophets, and in the Writings, we have found that Israel crossed the Jordan only due to the merit of Jacob. In the Torah – “for with my staff I crossed this Jordan.” In the Prophets – “You shall inform your children, saying: Israel crossed this Jordan on dry land” (Joshua 4:22) – Israel the elder. In the Writings – “What is it, sea, that makes you flee? The Jordan, that you turn back?…from before the God of Jacob” (Psalms 114:5, 7).
There is a place called Jordan in the hot springs of Tiberias. Our patriarch Jacob entered there, panic-stricken, and Esau shut him in there. The Holy One blessed be He dug an opening in another place and he emerged. That is what is written: “When you pass through the water, I am with you, and through the rivers, they will not inundate you” (Isaiah 43:2).
הַצִּילֵנִי נָא מִיַּד אָחִי מִיַּד עֵשָׂו (בראשית לב, יב), הַצֵּל אֶת בָּנַי לֶעָתִיד לָבוֹא מִיַּד בְּנֵי בָנָיו שֶׁבָּאוּ עֲלֵיהֶן מִכֹּחוֹ שֶׁל עֵשָׂו, הֲדָא הוּא דִכְתִיב (דניאל ז, ח): מִסְתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת בֵּינֵיהֵן, זֶה בֶּן נֵצֶר. (דניאל ז, ח): וּתְלָת מִן קַרְנַיָּא קַדְמָיָתָא אֶתְעֲקַרָה מִן קָדָמַהּ, זוֹ שֶׁנָּתְנוּ לָהֶם מַלְכוּתָם, מַקְדִּין וּקְרוֹס וְקַרְדִידוֹסִי. (דניאל ז, ח): וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא דָא וּפֻם מְמַלִּל רַבְרְבָן, זוֹ מַלְכוּת הָרְשָׁעָה שֶׁהִיא מַכְתֶּבֶת טִירוֹנְיָא מִכָּל אֻמּוֹת הָעוֹלָם. אָמַר רַבִּי יוֹחָנָן כְּתִיב עַל קַרְנַיָא עֲשַׂר מִנַּהּ מַלְכוּתָא עַשְׂרָא מַלְכִין יְקֻמוּן מִן אַרְעָא, כּוּלְּהוֹן בְּיוֹצְאֵי יְרֵכוֹ שֶׁל עֵשָׂו הַכָּתוּב מְדַבֵּר, אֶלָּא: מְִתַּכַּל הֲוֵית בְּקַרְנַיָּא וַאֲלוּ קֶרֶן אָחֳרִי זְעֵירָה סִלְקָת בֵּינֵיהֵן, זוֹ מַלְכוּת הָרְשָׁעָה. וּתְלָת מִן קַרְנַיָּא קַדְמָיָתָא אֶתְעֲקַרָה מִן קָדָמַהּ, אֵלּוּ שְׁלשָׁה מַלְכֻיּוֹת הָרִאשׁוֹנוֹת. וַאֲלוּ עַיְנִין כְּעַיְנֵי אֲנָשָׁא בְּקַרְנָא דָא, זוֹ מַלְכוּת הָרְשָׁעָה שֶׁהִיא מַכְנֶסֶת עַיִן רָעָה בְּמָמוֹנוֹ שֶׁל אָדָם, פְּלַן עַתִּיר נַעַבְדִּינֵיהּ אַרְכוֹנוֹנוּס, פְּלַן עַתִּיר נַעַבְדֵיהּ בַּלְיוֹטוֹס. (בראשית לב, יב): פֶּן יָבוֹא וְהִכַּנִי אֵם עַל בָּנִים, וְאַתָּה אָמַרְתָּ (דברים כב, ו): לֹא תִקַּח הָאֵם עַל הַבָּנִים. דָּבָר אַחֵר, פֶּן יָבוֹא וְהִכַּנִּי אֵם עַל בָּנִים, וְאַתָּה אָמַרְתָּ (ויקרא כב, כח): וְשׁוֹר וָשֶׂה אֹתוֹ וְאֶת בְּנוֹ לֹא תִשְׁחֲטוּ בְּיוֹם אֶחָד.
“Deliver me, please, from the hand of my brother, from the hand of Esau, for I fear him, lest he come and smite me, mother and children alike” (Genesis 32:12).
“Deliver me, please, from the hand of my brother, from the hand of Esau” – deliver my future descendants from the hand of his descendants, who come with the power of Esau.16The power of Esau is the sword – “by your sword you shall live” (Genesis 27:40). That is what is written: “I was looking at the horns, and behold, another, small horn arose among them” (Daniel 7:8) – that is the son of Netzer.17A robber who conquered provinces on the Roman–Persian border and ruled there under the auspices of Rome. “And three of the original horns were uprooted from before it” (Daniel 7:8) – this is that they gave them their kingdom; Macrinus, Carinus, and Kyriades.18These were the provinces. “Behold, there were eyes like the eyes of a man in this horn, and a mouth speaking arrogantly” (Daniel 7:8) – this is the evil empire that imposes levies upon all the nations of the world. Rabbi Yoḥanan said: It is written: “And the ten horns: From this kingdom, ten kings will arise” (Daniel 7:24), all of those referred to in the verse are descendants of Esau.19All ten horns represent ten kingdoms descended from Esau, not from the son of Netzer. Rather, “I was looking at the horns, and behold, another, small horn arose among them” – this is the evil empire. “And three of the original horns were uprooted from before it” – these are the three previous kingdoms.20Babylon, Persia–Media, and Greece. “Behold, there were eyes like the eyes of a man in this horn” – this is the evil empire, that casts an envious eye on the possessions of others. This wealthy one, we will make him governor of his province; this wealthy one, we will make him an economic adviser.
“Lest he come and smite me, mother and children alike” – and you said: “You shall not take the mother with the offspring” (Deuteronomy 22:6).
Another matter, “Lest he come and smite me, mother and children alike” – and you said: “A bull or a sheep, it and its offspring you shall not slaughter on one day” (Leviticus 22:28).
וְאַתָּה אָמַרְתָּ הֵיטֵב אֵיטִיב עִמָּךְ (בראשית לב, יג), הֵיטֵב בִּזְכוּתְךָ אֵיטִיב בִּזְכוּת אֲבוֹתֶיךָ. (בראשית יד טו): וַיָּלֶן שָׁם בַּלַּיְלָה הַהוּא וַיִּקַּח מִן הַבָּא בְּיָדוֹ מִנְחָה לְעֵשָׂו אָחִיו, עִזִּים מָאתַיִם וּתְיָשִׁים עֶשְׂרִים, אָמַר רַבִּי אֶלְעָזָר מִכָּאן לָעוֹנָה הָאֲמוּרָה בַּתּוֹרָה, הַטַּיָּלִים בְּכָל יוֹם, הַפּוֹעֲלִים שְׁתַּיִם בְּשַׁבָּת. הַסַּפָּנִין אַחַת לְשִׁשָּׁה חֳדָשִׁים. עִזִּים מָאתַיִם, שֶׁהֵן צְרִיכוֹת תְּיָשִׁים עֶשְׂרִים. רְחֵלִים מָאתַיִם, שֶׁהֵן צְרִיכוֹת אֵילִים עֶשְׂרִים. גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלשִׁים, וּבַנָּאֵיהֶם שְׁלשִׁים. רַבִּי בֶּרֶכְיָה בְּשֵׁם רַבִּי שִׁמְעוֹן בֶּן גַּמְלִיאֵל אָמַר לְפִי שֶׁהוּא צָנוּעַ בְּתַשְׁמִישׁוֹ לְפִיכָךְ לֹא פִּרְסְמוֹ הַכָּתוּב, אֶלָּא גְּמַלִּים מֵינִיקוֹת וּבְנֵיהֶם שְׁלשִׁים. פָּרוֹת אַרְבָּעִים וּפָרִים עֲשָׂרָה, שֶׁהֵן צְרִיכִים פָּרִים עֲשָׂרָה. אֲתֹנֹת עֶשְׂרִים, שֶׁהֵן צְרִיכִים עֲיָרִם עֲשָׂרָה. וְלָמָּה הוּא נוֹתֵן אֶת הַגְּמַלִּים בָּאֶמְצַע, אֶלָּא אָמַר לוֹ הֱוֵי רוֹאֶה אֶת עַצְמְךָ כְּאִלּוּ אַתָּה יוֹשֵׁב עַל בִּימָה וְדָן, וַאֲנִי נִדּוֹן לְפָנֶיךָ וְאַתָּה מִתְמַלֵּא עָלַי רַחֲמִים.
“And You said: I will benefit you, and render your descendants as the sand of the sea, which cannot be enumerated for multitude” (Genesis 32:13).
“And You said: I will benefit [heitev eitiv] you” – heitev, by your merit; eitiv, by the merit of your fathers.
“He stayed there that night; he took from that which was in his possession a gift for Esau his brother” (Genesis 32:14).
“Two hundred female goats and twenty male goats, two hundred ewes and twenty rams” (Genesis 32:15).
“Thirty nursing camels and their offspring, forty cows and ten bulls, twenty female donkeys and ten male donkeys” (Genesis 32:16).
“He stayed there that night; he took from that which was in his possession a gift for Esau his brother. Two hundred female goats and twenty male goats…” – Rabbi Elazar said: From here one derives the period of conjugal rights of a woman that is stated in the Torah: The men of leisure – every day; the laborers – twice a week; the seafarers – once in six months. “Two hundred female goats” that need “twenty male goats,” “two hundred ewes” that require “twenty rams.” “Thirty nursing camels and their offspring [uvneihem]” and their males [boneihem]21Boneihem means those who build them, which also can mean those with whom they have offspring. Being built can refer to having offspring (See Genesis 16:2). thirty; Rabbi Berekhya said in the name of Rabbi Shimon ben Gamliel: Because it is modest in its sexual relations, the verse did not publicize it, but just, “thirty nursing camels and their offspring.” “Forty cows and ten bulls,” as they need ten bulls. Twenty female donkeys and they need ten male donkeys – why did it place the camels in the middle? It is, rather, as though he [Jacob] was saying to him [Esau]: ‘Consider yourself as though you are sitting on the platform and judging, and I am being judged before you, and you become filled with mercy over me.’22The tall camels, after the goats and sheep and before the cows and donkeys, evoke the courtroom, with the judges elevated over those present.
וַיְצַו אֶת הָרִאשׁוֹן לֵאמֹר כִּי יִפְגָּשְׁךָ עֵשָׂו אָחִי וְאָמַרְתָּ לְעַבְדְּךָ לְיַעֲקֹב מִנְחָה הִוא שְׁלוּחָה לַאדֹנִי לְעֵשָׂו (בראשית לב, יח יט), רַבִּי וְרַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה הָיוּ מְהַלְּכִין בַּדֶּרֶךְ רָאוּ גּוֹי אֶחָד בָּא לִקְרָאתָם, אָמְרִין תְּלַת מִלִּין הוּא שָׁאֵיל לָן, מָה אַתּוּן, וּמָה אוּמָנֻתְכוֹן, וּלְאָן אַתּוּן אָזְלִין. מָה אַתּוּן, יְהוּדָאִין. מָה אוּמָנֻתְכוֹן, פְּרַגְמוּטָטִין. וּלְאָן אַתּוּן אָזְלִין, לְמִזְבַּן חִטִּים מִן אוֹצָרֵי דְּיַבְנֵי. עָמַד לוֹ רַבִּי כְּנֶגֶד הַגּוֹי לִרְאוֹת מַה יִּשְׁאַל, וְהִמְתִּין לוֹ רַבִּי יוֹסֵי בְּרַבִּי יְהוּדָה, אָמַר, אִם אָמַר מִלָּה אֲנָא אָמַר אוֹחֳרֵי. אֲמַר לֵיהּ וּמִנַּיִן אִית לָךְ הָא, אֲמַר לֵיהּ מִיַּעֲקֹב אֲבוּנָא. (בראשית לב, יט): וְהִנֵּה גַּם הוּא אַחֲרֵינוּ, וַיְצַו אֶת הָרִאשׁוֹן וגו' גַּם אֶת הַשֵּׁנִי, רַבִּי פִּינְחָס וְרַבִּי חִלְקִיָּה בְּשֵׁם רַבִּי סִימוֹן בְּמֹצַאֲכֶם אֹתוֹ בִּגְדֻלָּתוֹ, (בראשית לב, כא): וַאֲמַרְתֶּם גַּם הִנֵּה עַבְדְּךָ יַעֲקֹב אַחֲרֵינוּ, הֲדָא הוּא דִכְתִיב (איוב ט, כד): אֶרֶץ נִתְּנָה בְיַד רָשָׁע פְּנֵי שֹׁפְטֶיהָ יְכַסֶּה וגו'. (בראשית לב, יז): וַיִּתֵּן בְּיַד עֲבָדָיו עֵדֶר עֵדֶר לְבַדּוֹ, לָמָּה לֹא הִכְנִיסָן לוֹ בְּעִרְבּוּבְיָא, כְּדֵי לְתַמְּהוֹ עַל דּוֹרוֹן שֶׁלּוֹ. וְלָמָּה לֹא הִכְנִיסָן כֻּלָּן כְּאַחַת, כְּדֵי לְהַשְׂבִּיעַ עֵינָיו שֶׁל רָשָׁע, אָתֵי לְמִחְסַל וְהוּא אָמַר קַבֵּיל, אָתֵי לְמִחְסַל וְהוּא אָמַר קַבֵּיל. (בראשית לב, כב): וַתַּעֲבֹר הַמִּנְחָה עַל פָּנָיו וגו', אַף הוּא בְּעָקָא.
“And he placed them in the hands of his slaves, each flock separately, and he told them: Go before me, and leave space between the flocks” (Genesis 32:17).
“He commanded the first, saying: When Esau my brother meets you, and asks you, saying: To whom do you belong, and where are you going, and whose are these before you” (Genesis 32:18).
“You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau and, behold, he too, is behind us” (Genesis 32:19).
“He commanded also the second, and also the third, and also all that followed the droves, saying: In this manner shall you speak to Esau, when you find him” (Genesis 32:20).
“He commanded the first, saying: When Esau my brother meets you…You shall say: They are from your servant, Jacob; it is a gift sent to my lord, to Esau” – Rabbi [Yehuda HaNasi] and Rabbi Yosei ben Rabbi Yehuda were walking along the way. They saw a gentile coming toward them. They said: ‘He will ask us three things: What are you? What is your trade? Where are you going?’ What are you? Jews. What is your trade? Merchants. Where are you going? To purchase wheat from the storehouses of Yavne. Rabbi [Yehuda HaNasi] stood opposite the gentile to see what he would ask, and Rabbi Yosei ben Rabbi Yehuda waited for him. He said: ‘If he says something, I [worry I] will say something else.’23If the gentile asks Rabbi Yehuda a question and then asks me the same question, if I don’t hear Rabbi Yehuda’s answer and I give a different answer, we may appear suspicious. He said to him: ‘From where do you know this?’ He said to him: ‘From Jacob our patriarch.’24Jacob prepared his messengers for all contingencies. “And, behold, he too, is behind us.” “He commanded the first…also the second” – Rabbi Pinḥas and Rabbi Ḥilkiya in the name of Rabbi Simon: “When you find him” in his greatness.25But if he is no longer in his greatness, approach him differently.
“You shall say: Moreover, here is your servant Jacob, behind us. For he said: I will appease him with the gift that goes before me, and thereafter I will see his face; perhaps he will favor me” (Genesis 32:21).
“You shall say: Moreover, here is your servant Jacob, behind us” – that is what is written: “The earth is given into the hand of the wicked one; he covers the faces of its judges…” (Job 9:24).26This verse is quoted in response to the fact that the righteous Jacob calls himself the slave of the wicked Esau.
“He placed them in the charge of the servants, each drove by itself” – why did he not introduce them intermingled? It was in order to astonish him with his gift.27So he would see the variety and the number of each of the species. Why did he not introduce them all at once? It was in order to satiate the eyes of the wicked one. He came to end it, but he said: ‘Receive’; He came to end it, but he said: ‘Receive.’28Each time Esau thought that the gift was complete, Jacob’s servant would say: There is more for you to receive.
“The gift went before him and he stayed that night in the camp” (Genesis 32:22).
“The gift went before him [al panav]” – he, too, was distressed.29The word panav is found in the context of distress. See I Samuel 1:18.
וַיָּקָם בַּלַּיְלָה הוּא וַיִּקַּח אֶת שְׁתֵּי נָשָׁיו וְאֶת שְׁתֵּי שִׁפְחֹתָיו וגו' (בראשית לב, כג), וְדִינָה הֵיכָן הִיא, נְתָנָהּ בְּתֵבָה וְנָעַל בְּפָנֶיהָ, אָמַר הָרָשָׁע הַזֶּה עֵינוֹ רָמָה הִיא, שֶׁלֹא יִתְלֶה עֵינָיו וְיִרְאֶה אוֹתָהּ וְיִקַּח אוֹתָהּ מִמֶּנִּי. רַב הוּנָא בְּשֵׁם רַבִּי אַבָּא הַכֹּהֵן בַּרְדְּלָא אָמַר, אָמַר לוֹ הַקָּדוֹשׁ בָּרוּךְ הוּא (איוב ו, יד): לַמָּס מֵרֵעֵהוּ חָסֶד, מָנַעְתָּ מֵרֵעֲךָ חָסֶד, מָנַעְתָּ חַסְדְּךָ מִן אֲחוּךְ, דְּאִלּוּ אִתְנְסֵיבַת לְגַבְרָא לָא זִנְּתָה [נסח אחר: דנסבת לאיוב לאו גירתיה בתמיה], לֹא בִקַּשְׁתָּ לְהַשִּׂיאָהּ לְמָהוּל הֲרֵי הִיא נִשֵּׂאת לְעָרֵל, לֹא בִקַּשְׁתָּ לְהַשִּׂיאָהּ דֶּרֶךְ הֶתֵּר הֲרֵי נִשֵּׂאת דֶּרֶךְ אִסּוּר, הֲדָא הוּא דִכְתִיב (בראשית לד, א): וַתֵּצֵא דִינָה בַּת לֵאָה. (בראשית לב, כד): וַיִּקָּחֵם וַיַּעֲבִרֵם אֶת הַנָּחַל, רַב הוּנָא בְּשֵׁם רַבִּי אִידֵי עָשָׂה עַצְמוֹ כְּגֶשֶׁר, נָסֵיב מִן הָכָא וְיָהֵיב הָכָא.
“He arose during that night and he took his two wives, and his two maidservants, and his eleven children, and crossed the ford of the Yabok” (Genesis 32:23). You did not seek to marry her to a circumcised man, so she married an uncircumcised man. You did not seek to marry her in a permitted fashion, so she married in a prohibited fashion.’ That is what is written: “Dina daughter of Leah…went out” (Genesis 34:1).
“He arose during that night and he took his two wives, and his two maidservants…” – but where was Dina? He placed her in a chest and locked it with her in it. He said: ‘This wicked one has a covetous eye; [I do this] so he will not direct his eyes, see her, and take her from me.’
Rav Huna said in the name of Rabbi Abba HaKohen Bardela: The Holy One blessed be He said to him: ‘“For the sake of one who deprives his neighbor of kindness” (Job 6:14) – you withheld kindness from your neighbor, you withheld kindness from your brother.30Jacob should have allowed his brother to marry Dina. Had she married the man, she would not have engaged in licentiousness.
“He took them, and crossed them over the stream, and brought over that which he had” (Genesis 32:24).
“He took them, and crossed them over the stream” – Rav Huna in the name of Rabbi Idi: He made himself like a bridge, taking from here and placing it here.