פרשה: וישלח · עלייה: רביעי (נצח)

ויאמר עשו יש לי רב אחי, Esau said: "I have plenty my brother." Why did Esau have to add the word "my brother" at this point? After all, who else was Esau speaking to? Besides, he should have used the word as an address at the beginning of the sentence, not as an afterthought.

Actually, Esau meant to tell Jacob that if his intention in sending him the gift was to simply let him enjoy the animals, he had plenty himself and was in no need of them. If, on the other hand, Jacob gave him the gift in order to benefit thereby personally as he had already indicated when he said: "in order to find favour in my master's eyes," אחי יהי לך, "keep it my brother." He indicated that if he was favourably disposed towards Jacob it was because he was his brother not because of the gift. His own brotherliness could only be proved if he insisted that Jacob take back the gift. Otherwise his brotherliness would be interpreted by others as self-interest.

אל נא, אם נא מצאתי חן בעיניך. "No please; if I have found favour in your eyes, etc." Why did Jacob repeat the word נא, please, in this verse?

The verse should be understood thus. Jacob agreed with Esau that his brotherliness would indeed be recognised better if he did not accept the gift. Such an argument was valid only if it had been made before Esau had already received the gift. Now that Esau had received the gift, it would be most inappropriate to return it; The first אל נא refers to Esau returning the gift. Jacob pleaded with Esau that if he indeed wanted to demonstrate his brotherliness he should do so by keeping the gift. He underlined his argument by saying: ולקחת, "and you have already accepted it." Jacob went on to say כי על כן וג׳, "the nature of this gift is not in order that you should demonstrate brotherliness but rather you should accept what is befitting when one visits high ranking individuals. One does not appear before such individuals empty-handed." Therefore, Jacob said, you can only demonstrate your goodwill towards me by keeping the gift; should you fail to do so you would shame me.

Should you be concerned that the size of the gift is such that it would impoverish me, rest assured I have all that I need; G'd has endowed me very generously. Jacob may even have hinted that he had not noticed any diminution in the size of his flocks even after he had sent the gift to Esau.

When Jacob used the expression יש לי כל "l have all that I need" in describing his economic status, he may have referred to sanctity which is also described by the word כל. There are several blessings in which Israel is compared to the sand of the sea. The meaning of the hyperbole is that just as the sand closes above any hole you make in it when you remove some of it, so Israel will be blessed by not feeling the removal of something from it as a loss, seeing that no visible void be will be left. Jacob described his economic wealth in similar terms when he explained to Esau that he had "everything." The deeper meaning of this concept is evident in Kings I 17,14 when Elijah the prophet assures the woman in the name of G'd that כד הקמח לא כלתה„ "that the jar of flour will not give out until the day that G'd will again let rain fall in the land of Israel." Examine how I explained 33,18: ויבא יעקב שלם עיר שכם. This blessing is one that all the patriarchs enjoyed in varying degrees; this is why we find the Torah using the expressions בכל, מכל or כל respectively in connection with Abraham, Isaac and Jacob (compare Baba Batra 47).

למה זה, אמצא חן בעיניך, "Why do this? Let me find favour in my master's eyes." Jacob preferred an ongoing good relationship with Esau rather than to become the beneficiary of a one-time exaggerated display of Esau's loving concern for him and his family. Jacob hinted at the future when he said אמצא חן, "let me find favour in the future."

נסע סכותה, He journeyed towards Sukkot. The reason this place was called סוכות was because there Jacob built pens and shelters for his herds and cattle. The Torah purposely does not say לסוכות, "to Sukkot" because this would have led us to believe that this place had already been known by the name סוכות. You may well ask why the Torah bothered to mention the fact that Jacob called the name of the place where he built shelters for his animals סוכות. Perhaps the reason is that Jacob was the first human being who expended so much time, energy, and money in order to assure his animals a degree of comfort both in summer and in winter.

ויבא יעקב שלם, Jacob arrived intact. We need to examine the meaning of the word שלם in this context. The Talmud Shabbat 33 provides several homiletical explanations. We also have to know why the Torah has to mention the place where Jacob came from, i.e. Padan Aram. We all know that Jacob had been in Padan Aram. Rashi comments: כאדם האומר לחבירו יצא פלוני מבין שיני אריות ובא שלם, "it is just like a person who reports that someone had escaped from between the teeth of lions without suffering any harm." The problem with this commentary is that the Torah told us something we knew from previous accounts.

We feel that שלם means what we said earlier that Jacob's possessions were the same as when he set out from Padan Aram. G'd replenished the gift he had given to Esau so that he did not experience any loss. This then was the meaning of the blessing כל which Jacob had in mind when he described himself as having "כל."