The story of the tumultuous life of Yaakov Avinu continues in Parashas Vayishlach, which begins with a description of his preparations for his upcoming encounter with his brother Eisav as he returns to Eretz Yisrael after being away for many years. It is clear from the Torah’s presentation that Yaakov is terribly nervous about the prospect of meeting Eisav, especially after learning that Eisav is not alone, and is approaching him with a veritable army of some 400 men. Chazal’s comment that Yaakov readied himself in three ways, namely, by putting together a gift for Eisav , by davening to Hashem,, and by preparing for battle, is well known and further indicates how apprehensive he truly was.
It is noteworthy that this was not Yaakov’s first meeting with an adversary who seemed bent on doing him harm. In fact, this story of Yaakov and Eisav occurs immediately on the heels of Yaakov’s tension-filled confrontation with Lavan, the details of which are at the very end of the previous parashah. Interestingly, though, we find a striking difference between these two episodes in terms of the public roles played by Hashem in each case.
In the previous parsha, the Torah reports that on the night that Lavan and his associates caught up with Yaakov and his camp—whom they had been pursuing for several days—Hashem appeared to Lavan in a dream and sternly warned him not to do anything to Yaakov, something Lavan indeed acknowledged in his subsequent conversation with Yaakov. In this week’s parashah, however, we find no such Divine intervention on Yaakov’s behalf; Hashem does not similarly appear to Eisav to tell him not to harm Yaakov. Evidently, Hashem does not believe that Yaakov needs His help in dealing with Eisav, as he apparently did in dealing with Lavan. Why this distinction?
The answer may lie in the very different natures of the threats posed by Eisav and Lavan. Eisav’s intentions were always clear. He deeply despised Yaakov and in fact expressed (at the end of Parashas Toldos) his intention to kill him. An enemy like that, an adversary whose destructive designs are easily perceived, Yaakov can deal with on his own. In such a case, one knows exactly what one is up against and can consequently prepare accordingly, as indeed Yaakov does, without need for outside help. Lavan, however, is another story entirely. He is a trickster, he deceives, he stabs you in the back while outwardly professing friendship. His true intentions are not at all obvious, as he may try to harm his opponent in more subtle ways than through a direct attack. An enemy like that can be far more dangerous because it is often difficult to know when and how one is being victimized. At times, one may not even be aware of the dangers posed by this kind of enemy until it is too late; in this case, Hashem thus decides that He must intervene on Yaakov’s behalf to save him from a potentially perilous predicament.
Throughout the years, the Jewish people have faced both kinds of enemies. We have experienced enemies like Eisav, who openly declare their hatred for us and their desire to physically annihilate us, men women and children – on Purim, for example, we celebrate our victory over such an adversary. And we have experienced enemies like Lavan, who may seem on the surface not to be enemies at all, but who may threaten us more subtly and less intensely, but ultimately just as seriously—on Chanukah we rejoice for conquering such an opponent. Based on the above, it may be suggested that these latter enemies are at least in some ways of greater concern, precisely because their attack is so subtle and at times even imperceptible—and must therefore be dealt with effectively.
In 21st century America, we are not regularly challenged, thank God, by countrymen who wish to destroy us physically. We are, however, potentially endangered by a society whose influences can, if not carefully monitored and positively harnessed, lead to a weakening of religious and spiritual commitment. To guard against this kind of threat, in the absence of evident Divine assistance, we must arm ourselves—and most especially our children—with the right “ammunition.” Our children must be given the Torah and general education that best suits their individual needs, regardless of external considerations. They have to be trained in an appropriate environment, where they can benefit from an array of both peers and mentors who can serve as proper role models. And they have to be shown the warmth, the beauty and the day-to-day relevance of what they learn by caring and nurturing teachers who themselves know what it means to achieve greatness in Torah while also serving as productive and contributing members of society at large. Equipped in this fashion, these youngsters, our successors, will be able to withstand even the less dramatic and obvious challenges to our future as a people.
Rabbi Michael Taubes is the Rosh Yeshiva & Head of School for MTA/YUHSB and has been involved in chinuch, both formal and informal, as a Rebbe, teacher and administrator for more than thirty years. A lifelong resident of Teaneck, he is presently the Rav of Kehillas Zichron Mordechai in Teaneck.
By Rabbi Michael Taubes
