This Shabbat we study the Parshah Vayishlach, meaning “And he sent” (Genesis 32:4). It tells of Jacob’s return to the Holy Land after a 20 year stay in Charan and of his efforts to reconcile with his brother Esau; of the abduction and rape of Jacob’s daughter Dinah by the crown prince of Chechem – and Rachel’s death while giving birth to her and Jacob’s son, Benjamin.

Our Parshah concludes with a detailed account of Esau’s wives, children, and grandchildren; the family histories of the people of Seir, among whom Esau settled; and a list of the eight kings who ruled Edom, the land of Esau’s and Seir’s descendants.

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Chabad.org

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This week's haftorah mentions the punishment of Edom, the descendants of Esau, whose conflict with Jacob is chronicled in this week's Torah reading.

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The prophet Obadiah, himself an Edomian convert to Judaism, describes the punishment destined for the nation of Edom. The Edomites did not come to Judea's aid when the Babylonians were destroying her, and even joined in the carnage. Many years later the Edomites (the Roman Empire) themselves destroyed the Second Temple and mercilessly killed and enslaved their Jewish cousins.

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Though the Roman Empire was one of the mightiest to ever inhabit the earth, the prophet forewarns: "If you go up high like an eagle, and if you place your nest among the stars, from there I will bring you down, says the Lord. . . And the house of Jacob shall be fire and the house of Joseph a flame, and the house of Esau shall become stubble, and they shall ignite them and consume them, and the house of Esau shall have no survivors, for the Lord has spoken."

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After describing the division of Esau's lands amongst the returning Judean exiles, the haftorah concludes with the well-known phrase: "And saviors shall ascend Mt. Zion to judge the mountain of Esau, and the Lord shall have the kingdom."

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Chabad.org

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Shall the judge of all the earth not do justice? (Genesis 18:25.) There are those who are angry with G-d for all the horrors and suffering they have seen. They say the deal is up. He has broken His covenant. It is not for us to argue. Their voice must be heard. Perhaps G-d will listen.

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Rabbi Tzvi Freeman

No! Judaism fervently believes that, with the correct leadership, humankind can and will change. The leadership quality of Moshiach means that through his dynamic personality and example, coupled with manifest humility, he will inspire all people to strive for good. He will transform a seemingly utopian dream into a reality. He will be recognized as a man of G-d, with greater leadership qualities than Moses. 

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In today’s society, many people are repulsed by the breakdown of ethical and moral standards. At the same time, technology has advanced in quantum leaps. There is no doubt that today man has all the resources—if channeled correctly—to create a good standard of living for all mankind. He lacks only the social and political will. Moshiach will inspire all men to fulfill that aim.

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From an article by Rabbi Dovid Dubov

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A father moved into a home backed onto a forest. He repeatedly warned his young and mischievous son about the dangers of the forest and its many ferocious beasts. But the son ignored his father and chose to explore his surroundings. 

One day, the young boy climbed over the fence enclosing his home and ventured into the forest. Deciding that it was time to teach his son a lesson, the father dressed up as a bear and followed his son. As the vicious bear chased him, the child cried out, “Daddy! Daddy! Help me! Save me!” But his father did not appear.

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The bear attacked the boy, and his screams grew louder and more frantic. Finally, with his last ounce of strength, he escaped the bear’s claws, climbed over the fence, and breathlessly ran home. “Daddy, didn’t you hear me?!” He cried to his father. “A bear was attacking me! I called you, but you didn’t come!”

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“My son,” his father lovingly answered. “Didn’t you realize? I was the bear.”

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I thought of this story as I read this week’s Torah portion. Jacob prepares to meet his brother, Esau, after 20 years of enmity and is “greatly afraid and distressed.” (Gen. 32:8) Jacob emerges from this meeting whole. Upon parting, he assures Esau that he will travel at his own pace and will eventually meet him in Seir. Seir refers to the Messianic era when there would no longer be conflict between Jacob and Esau (Midrash Rabbah on Gen.33:14).

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The meeting between Jacob and Esau represents the cosmic meeting between light and darkness, Divine consciousness and ego-centeredness, spirituality and physicality, and good and bad. Jacob was seeking not only to offset his brother, so he would not harm him, but to encourage Esau to join forces with him. Jacob realized, however, that harnessing Esau’s strengths would be a long and arduous process that would only happen in the Messianic era. 

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We, too, are traveling towards “Seir” at our own pace. Until we arrive there, our lives are consumed with Esau's encounters of fighting negativity and overcoming challenges. But, if G-d is all good, why do we need so many of these encounters? Why is life such a dark and difficult battle?

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It’s a question that we can never fully answer, for if we could justify evil, wouldn’t we become it? If we understood the role of darkness, we wouldn’t work so hard to eradicate it.

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Nevertheless, the Kabbalists explain that G-d created evil so that it can be exploited by goodness. Darkness and cruelty exist in order to be transformed into light. Challenges abound so that we can dig deep within ourselves and mine our infinite potential.

As we face our challenges, as we encounter our battles with Esau, it can help us to remember that the bear isn’t as fearful as he seems. Hiding beneath his costume is our Father, trying to teach us.

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Chana Weisberg

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