Bereshith 32:4 – 36:43
Torah Lessons for a Turbulent World: Ya‘acob’s Approach to Crisis
In this perashá, the Torah presents us with a powerful model for navigating conflict. Through the interactions of Ya‘acob Abinu a”h—marked by fear, uncertainty, diplomacy, prayer, and careful preparation—we encounter a nuanced approach to confronting danger while seeking peace. Ya‘acob’s conduct as he prepares to face his estranged brother Esaw becomes a prism through which we can explore how individuals, communities, and even nations balance faith, strategic thinking, and the pursuit of reconciliation.
When Ya‘acob left Canaan, he fled from an enraged brother; now, many years later, he is about to meet that same brother again, unsure whether Esaw still holds a grudge. Ya‘acob sends messengers to greet him and dispatches gifts in the hope of appeasing him. The messengers’ first report suggests that Esaw is indeed still angry and is approaching with four hundred men—seemingly ready for conflict. On hearing this, the Torah tells us that Ya‘acob was frightened and distressed. Radaq explains that he feared being killed and was distressed by the possibility that he might be forced to kill.
Ya‘acob then devises a strategy: he divides his entourage into two camps, reasoning that if one were attacked the other might escape. He also cries out to God, reminding Him of His promise of protection, and he doubles down on diplomacy by arranging further gifts in advance of the meeting.
We can identify three components of Ya‘acob’s approach: diplomacy, prayer, and pragmatic preparation for the worst. From this we can learn how we, as individuals and as a nation, can interact with the world around us. Interestingly, modern international law mirrors this framework: diplomacy is to be the primary and preferred tool of conflict resolution, with the use of force permitted only as a last resort. The UN Charter obliges member states to resolve disputes through negotiation, mediation, and arbitration (Art. 2(3) and Ch. VI), and permits the use of force solely in cases of self-defense (Ch. VII). As history has shown—from the Cold War to today’s great-power competition—maintaining prepared and well-equipped armed forces can deter aggression and is a prudent insurance against worst-case scenarios. As individuals, proper communication and diplomacy also ensure a better life for us in our communities.
From Ya‘acob’s fear and anxiety we also learn that conflict and war are never desirable. As the saying goes, “war is hell.” Our tradition preserves this awareness: during Pesaḥ we diminish our joy by spilling drops of wine for each of the Ten Plagues that befell the Egyptians during our liberation. As the prophet Yeḥezqel proclaims in God’s name: “It is not My desire that the wicked should die, but that the wicked turn from their ways and live.” (Ezekiel 33:11)
Finally, our patriarch turns to prayer. As the psalmist says (Psalm 16:8):
שִׁוִּ֬יתִי יְהֹוָ֣ה לְנֶגְדִּ֣י תָמִ֑יד — “I have set the Lord before me always.”
We too must constantly implore HQBH for His mercy and protection. In examining Ya‘acob Abinu’s prayer we see that he first declares his own lack of merit, then invokes God’s promises to Abraham and Yisḥaq. He describes the blessings he received in Haran as unmerited ḥesed, but he also mentions ha-Emet—the truth, or the contractual obligation—he feels entitled to expect God to keep His promise of protection.
At the end of this dramatic episode, the two estranged brothers finally meet and embrace. Radaq explains that the dots over the word וַיִּשָּׁקֵהוּ (“and he kissed him”) emphasize the sincerity of Esaw’s kiss. In their subsequent exchange, Ya‘acob and Esaw acknowledge that neither has been harmed by their past conflict: Ya‘acob affirms that his blessing is independent of the “stolen” blessing, and Esaw notes that he too has been blessed with abundance. How beautiful is such reconciliation—when both realize that their animosity achieved nothing! This mirrors what often happens in our personal lives and in relations between nations: once conflict ceases, we often discover that the struggle was over nothing of lasting value. In this case, their years of separation enabled each brother to build his own prosperity—far more than if they had spent that energy harming one another.
In the turbulent times we now face, our study of Torah can do more than inspire us spiritually; it can also offer practical wisdom from its ancient yet ever-living words. May our Father in Heaven, the Protector and Redeemer of Israel, grant us deliverance and soon establish peace in the land. May He send His light and His truth to our leaders, officers, and counsellors, guiding them with His good counsel.
Shabbat shalom!
Rabbi Daniel Marcou