Following his struggle and triumph in Lavan's home, Yaakov
faces yet another major challenge in the shaping of his life
and of his posterity: the confrontation with Eisov.
He prepares himself through three means: doron —
gifts to placate Eisov, tefilloh — prayer to
petition Hashem's assistance, and milchomoh —
war, that is, establishing a military option against his
brother.
Before the actual rendezvous with Eisov, Yaakov finds himself
alone at the Yabok river. Suddenly, he is ambushed and
attacked, as the posuk states, "And Yaakov was left
alone; and a man wrestled with him, until the breaking of
dawn."(Bereishis 25)
Who was this "man" who challenged Yaakov? And what did this
confrontation represent?
Rashi explains that he was the guardian angel of Eisov. From
the term "vayei'oveik" (he wrestled) in the
posuk, which is related to the word avak, dust,
the gemora relates, "R' Yehoshua Ben Levi said, This
teaches that the dust of their feet rose up to the Throne of
Glory."
Why is significance ascribed to the fact that their feet
kicked up dust? What lesson are Chazal trying to impart to us
by stating that the dust reached until the Throne of
Glory?
The Rashba explains that "Throne of Glory" refers to the
highest possible spiritual level. The "wrestling match" on
that fateful day had major spiritual ramifications for Yaakov
and his descendants.
Dust has an ability to obscure vision, to cloud the
perception of events. Chazal teach us that Eisov's angel
represents the embodiment of evil. Evil's mission is to
obscure the fulfillment of one's holy mission on earth.
Evil's dust of delusion causes major ideological doubts in
one's mind.
Why believe in a Divine Kingdom of heaven and earth if one
can rely on a theory which will lead to a life of "freedom"
and decadence? Why accept G-d's mastery over mankind and
nature, if it appears as if man can control events? Why
accept the yoke of mitzvos with all of its "restrictions" if
one can accomplish the same by believing in Hashem in his
"heart"?
Eisov's dust storm ascends as high as the Divine Throne,
attempting to eventually snuff out Yaakov's emunah.
Yaakov, the embodiment of truth, battles all that Eisov's
angel represents. He fights to clean and to illuminate, to
remove the dust of doubt and falsehood.
The angel of Eisov represents the cleverest of arguments to
mislead Yaakov from his course of absolute truth. But Yaakov
remains steadfast. His mesirus nefesh and tenacious
adherence to the values of emes and mishpat
expose the fallacy of the angel's weltanschauung.
By demonstrating inner fortitude, Yaakov provides the
stamina for his children to triumph over the internal and
external forces of evil.
Having accomplished this mission, he can now face Eisov
himself. The Ramban notes that this encounter alludes to the
Jewish people's ultimate emergence from all manner of
persecution.
The battle between Yaakov and Eisov symbolizes that in all
future exiles, Bnei Yisroel will be injured, and will suffer,
but they will not be defeated. Despite the tears that are
shed and the blood that is spilled at the hands of Eisov's
children, Bnei Yisroel will eventually witness the victory of
good over evil.
The lesson that we can glean from this is an inspirational
one. In spite of the internal and external struggles, at
times threatening to overwhelm us through the hands of Eisov,
we can prevail; for our Father Yaakov fought a battle and
emerged a victor.
The posuk states that the struggle between Yaakov and
Eisov's angel concluded at the breaking of dawn. Chazal
explain that this refers to the final Redemption.
The fulfillment of this period is also expressed in this
week's haftorah from the posuk: "And the
moshi'im (saviors) will ascend Har Tzion (Mount Zion) to
judge Eisov's mountain, and Hashem's kingdom will be
established." (Ovadia 1:21) The Radak explains that
the moshi'im are Melech Hamoshiach and the seven
ro'im (shepherds), that is: Avrohom, Yitzchok, Yaakov,
Yosef, Moshe, Aharon and Dovid Hamelech. They will come to
Har Tzion to judge all of the atrocities that the progeny of
Eisov inflicted upon Am Yisroel throughout history.
Eisov's descendants will confess their iniquities and accept
upon themselves the Sovereignty of Hashem's Kingdom.
Then we will witness the night of the final exile — the
one we find ourselves in now — fade into the dawn of
the final Redemption. May it occur speedily in our days.
