“We came to Esav with your message, and he’s on his way – with four hundred men”! These words must have been enough to send shivers up Ya’akov’s …spine?
So he prepares for the fateful encounter – gifts, prayer and a few rounds with Esav’s angelic sparring partner to toughen himself up in case he has to go mano a mano with his brother. I can understand all of Ya’akov’s anticipatory actions (especially after they have been explicated by our commentators” – except one – why did he bow to him?
And not just bow – humiliate himself, kowtow, grovel!! Why did Ya’acov do this SEVEN TIMES! So much so that, in fact, Bechor Shor interprets Esav’s running toward Ya’akov as intended to prevent him from additional bowing!
This behavior on Ya’akov’s part is not only disturbing from a perspective of Jewish pride, it would also seem to be problematic halachically. It is true that, as opposed to what many people believe, it is permitted to bow to another human being as a sign of respect. That is why the midrash explains that Mordechai’s refusal to bow to Haman was because Haman had a graven image affixed to his garment. Yet Ya’acov’s bowing is something more than mere kavod – it seems fawning, slavering, almost, well worshipful!!
Let’s marshal some more evidence to make the case even stronger: Ya’akov sends lavish gifts to Esav ahead of his approach, intending to gain favor in his “master’s” eyes and ward off harm. He uses the term “achaprah fanav” - I will atone before him. And upon encountering Esav, he implores him to accept the gift even after Esav has indicated by his actions that all is forgiven. He says to his big brother, “Please, no, please, if I have found favor in your eyes, then take my gift (minchah) from my hand, in as much as I have seen your face like seeing the face of divine being, and you have accepted me (tirtzeni).
All the italicized Hebrew terms echo unmistakably the terminology of the sacrificial service. The term used a number of times regarding a successfully offering: “v’nirtzah lo l’chaper alav” – it is accepted for him, to atone for him. The word minchah means not only “gift”, but also a poor man’s sacrificial (grain) offering. It sure sounds like Ya’acov’s approach to Esav was one of worshipful obeisance. Yet how is it possible even to entertain such a thought?
The Zohar is also disturbed by Ya’akov’s action, when taken at face value, and offers another angle. The key verse, Bereshit 33:3, could/should have read, “Vaya’avor Yakov lifneihem…” – Ya’acov passed before them (his wives and children) – and he bowed seven times. Instead, the Torah states, “V’hu over lifneihem” – And He is passing before them.
The Zohar understands from this that Ya’acov saw the Shechinah going before him as he approached Esav. Hashem’s Presence, which He promised would accompany Ya’acov constantly “Ki lo a’azovchah, ad asher asiti et asher dibarti bach” – For I shall not leave you, until I have done what I have spoken of in your regard – that was the promise given to Ya’akov by Hashem in the ladder-revelation. Hashem would not abandon him, would be fully present with him in every circumstance, even here when approaching one whom the Zohar describes as having polluted his soul with every conceivable form of impurity.
G-d dwells with us in our impurity, and what could be more impure at that moment than the poisoned and loaded relations between an older brother who is an explosion of evil waiting to happen, who has been simmering in a perceived spiritual cuckolding for twenty years, and a simple and pure favorite of motherly prophetic vision whose lifepath has taken him on the crooked straighter way?
Five dots on “vayishakehu” – he kissed him. The five harsh dinim are rectified by the seven histachavayot, as Rashbi tells us that, at that moment, the inviolable rule of the universe that all who Esav is hates all of who Ya’akov will become – is turned on its face, that Esav kisses Ya’akov with all his soul – THAT’S THE MANIFESTATION OF GOD’S PRESENCE THAT YA’AKOV WAS WORSHIPPING!!
Ya’akov comes into the meeting limping, and emerges soon thereafter whole – “Vayavo Ya’akov shalem ir Shchem”.
Yet, all is not well. Ya’akov has risked the appearance of idolatrous hanufah – of hypocritical flattery of evil, a crime for which one is expelled from the Land – while celebrate, albeit prematurely, a reconciliation that will only find its fullness at the end of time, but which bespeaks a rectification on the deepest levels. Perhaps this worship is one that cannot yet truly be performed. There is a price to be exacted, as the residue that clings to Ya’akov from the embrace must be shaken off via two thousand years of exilic thrashing. The Midrash Hagadol says that for each of the seven bowings, the Mishkan/Mikdash subsequently was moved/removed. Esav has sped ahead, resumed his ways, and Ya’akov has needed to conduct himself slowly, deliberately.
But there will be yet another reunion, when all people come to Yerushalayim, speaking clearly and straightforwardly with one another, serving Hashem in and with unity.
Then, we’ll really worship big, brother!
Comments