Yakov’s Strategy

There is great debate among the commentators in judging Yakov’s behavior in his confrontation with his brother, Eisav.

The Alshich pointed out that Hashem was not happy with Yakov for lowering himself before a רשע, evil person like his brother, and called him אדוני, “my master.”

He used the story of Uriah Hachiti, the first husband of Bat Sheva, as his proof. He was sent to the front lines in battle, to be killed. He was worthy of death because he referred to Yoav, the army general, as אדוני. This was disrespectful to King David.

Furthermore, as Jews, we must display dignity at all times. Giving gifts to an unworthy enemy, appears to be unnecessary humiliation.

On the other hand, there were those who felt that Yakov acted correctly. After all, his family was in danger, and he needed to do whatever he could to save them.

The proof that this was justified was related to the relationship between Rabbi Judah the Prince, and the Roman emperor, Marcus Aurelius, also known as Antoninus. Rebbe, as he was also known, openly mentioned that he was treating Antoninus, a descendant of Eisav, the same way as Yakov Avinu treated Eisav.

He referred to him as אדוני as well, and a genuine friendship developed between these two leaders.

Rabbi Yehuda Hanassi was given permission to compile the Mishna in Tzippori, as long as he promised not to rebel against Rome.

It is difficult to determine which view is correct, as both arguments are strong. We have similar dilemmas today, where we need to figure out the proper path in dealing with our enemies. The main point was that Yakov and his family survived without any casualties. There must have been some validity to his path taken. Or, maybe he was saved despite his decisions. And so, the debate goes on.