AND THE ANGELS OF G-D MET HIM. Rashi comments: “The angels who minister in the Land of Israel came to meet him. And he called the name of that place Mahanaim: the plural form implies two camps, one consisting of the angels ministering outside of the Land of Israel who had accompanied him thus far, the other consisting of those ministering in the Land of Israel who had come forth to meet him.” But I wonder at this, for Jacob had not yet reached the Land of Israel and was still distant from there for he sent messengers to Esau from afar. And then it says there, And he passed over the ford of the Jabbok,²⁵⁶ which is the river Jabbok which is the border of the children of Ammon.²⁵⁷ This is to the southeast of the Land of Israel, and he still had to pass the boundary of the children of Ammon and Moab, and then the land of Edom, and his first entry into the Land was at Shechem, as it is said, And Jacob came in peace to the city of Shechem, which is in the land of Canaan.²⁵⁸ Instead, we must say this vision came to Jacob as he arrived in enemy territory in order to inform him that “they that are with him are more than they that are with them.”²⁵⁹ And the name of the place was called “Mahanaim” in the plural, for such is the way of Scripture with names.²⁶⁰ It may be that “Mahanaim” refers to His camp and the camp of the higher beings,²⁶¹ that is to say that His camp on earth is as the camp of the angels, all of them being camps of G-d, blessing Him and confessing His Unity, may His name be blessed forever.

footnotes: ²⁵⁶ Further, 32:23. ²⁵⁷ Deuteronomy 3:16. ²⁵⁸ Further 33:18. This poses a difficulty to Rashi’s interpretation of “Mahanaim.” ²⁵⁹ See II Kings 6:16. ²⁶⁰ For a single event or person, a plural name is given, as for example, “Mitzraim”. ²⁶¹ In that case the plural in the word Mahanaim is naturally justified.

This section was written in order to inform us that the Holy One, blessed be He, delivered His servant, and He redeemed him from the hand of him that is stronger than he,¹ and he sent an angel² and saved him, and in order to further teach us that Jacob did not place his trust in his righteousness and that he strove for delivery with all his might. There is yet in this section a hint for future generations, for everything that happened to our father with his brother Esau will constantly occur to us with Esau’s children, and it is proper for us to adhere to the way of the righteous³ by preparing ourselves in the three things for which he prepared himself: for prayer, for giving him a present, and for rescue by methods of warfare, to flee and to be saved. Our Rabbis have already derived this hint from this section, as I shall mention.

footnotes: ¹ Jeremiah 31:11. ² Numbers 20:16. ³ See Job 17:9.

TO ESAU HIS BROTHER UNTO THE LAND SE’IR. Since the southern part of the Land of Israel adjoins Edom, and Jacob’s father dwelt in the land of the South,⁴ he had to pass through Edom or near there. Therefore, he feared lest Esau hear of it, and he took the initiative by sending messengers to him in his country. But the Sages have already taken him to task for this, saying in Bereshith Rabbah:⁵ “Like one that taketh a dog by the ears is he that passeth by, and meddleth with a strife not his own.⁶ The Holy One, blessed be He, said to Jacob, ‘Esau was going his way, and you send him messengers, and say to him, Thus saith thy servant Jacob!“⁷ In my opinion this too hints at the fact that we instigated our falling into the hand of Edom [Rome] for the Hasmonean kings during the period of the Second Temple entered into a covenant with the Romans,⁸ and some of them even went to Rome to seek an alliance. This was the cause of their falling into the hands of the Romans. This is mentioned in the words of our Rabbis,⁹ and is well publicized in books.¹⁰

footnotes: ⁴ Above, 24:62. ⁵ 75:2. ⁶ Proverbs 26:17. ⁷ Verse 5 here. ⁸ In Maccabees, I, 8, it is related how Judah Maccabee sent a delegation to Rome to establish a political alliance with the Romans. ⁹ Abodah Zarah 8b. ¹⁰ Ramban is undoubtedly referring to the history book of Josippon, or Joseph ben Gorion, a medieval work regarded as the Hebrew version of Josephus Flavius. It was a popular work with the people of the Middle Ages. See also Ramban on Leviticus 26:16.

THUS SHALL YE SAY UNTO MY LORD ESAU: THUS SAITH THY SERVANT JACOB. He commanded them that they should say “to my lord Esau we belong,” or “we were sent to him,”¹¹ and to say to him, Thus saith thy servant Jacob: I have sojourned with Laban. A similar example in this section is the verse: *When Esau my brother meeteth thee, and asketh thee, saying, Whose art thou?*¹² It may be that in their presence Jacob called Esau “my lord Esau” in order to caution them not to mention Esau in any other but a respectful way even when not in his presence, inasmuch as their lord calls him “my lord.” Know that this respect which Jacob showed for his brother by fearfully saying “my lord” and “thy servant” was due to it being the custom of the younger brother to give recognition and respect to the firstborn as if he were his father, just as the Torah also hints to us on this matter:¹³ in the expression, ve’eth imecha (“honor thy father ‘and’ thy mother“), our Rabbis said: “This includes your oldest brother!” “This includes your oldest brother.” Now Jacob had taken his birthright and his blessing, for which Esau hated him, and now he is acting towards Esau as if the effect of that sale was nil as far as he was concerned, and he is conducting himself towards him as to a firstborn and father in order to remove the hatred from his heart.

footnotes: ¹¹ The intent of Ramban is to state that Jacob, speaking to his servants, did not refer to Esau as “my lord Esau,” but rather he commanded them to use the expression in Esau’s presence. ¹² Further, Verse 18. The verse concludes that they are to tell him that it is a gift “to my lord Esau.” Again Jacob is telling them what to say. ¹³ Kethuboth 103a. Commenting on the letter vav

AND I HAVE SENT TO TELL MY LORD. I.e., “to announce that I am coming to you. That I may find favour in thy sight for I am at peace with you and seek your friendship.” These are Rashi’s words. Rashi’s intent is that the verse; I have sent to tell my lord, does not refer to the previous verse, I have sojourned with Laban, etc. but, instead, it says, “And I have sent to tell my lord that I have come to find favour in thy sight and to do whatever my lord will command.” But it is more correct to say that it refers to the verse above: “And I have sent to tell my lord that I have wealth, belongings, and precious things, to do with them according to your desire and will.” He thus hinted to him that he would send him a present from them, or that Esau may take from him whatever he desires. And so, when Esau asked Jacob, What meanest thou by all this camp which I met? he [Jacob] said: To find favour in the sight of my lord.¹⁴

footnotes: ¹⁴ Genesis 33:8.

AND THE MESSENGERS RETURNED TO JACOB, SAYING. These messengers had fulfilled their mission, but Scripture did not relate this for it would serve no purpose. The meaning of the expression, And moreover he cometh to meet thee, is that “even as you go to meet him, so he goes to meet you, and you will quickly encounter one another.”

THEN JACOB WAS GREATLY AFRAID. This was because they told him that Esau had gone forth from his city and was coming to meet Jacob, and moreover, that he took along many men — four hundred. He thus greatly feared for his life, for he said, “He has not taken all these men except for the purpose of waging war against me.” It appears to me in this matter that Esau did not receive the messengers properly and paid them no heed. Perhaps they did not even come before him for he did not at all give permission for them to come before him and speak to him for otherwise, Scripture would have related that Esau questioned them concerning his brother’s welfare and about his circumstances and those of his household and children. [Scripture further would have told how Esau requested] that they convey greetings to Jacob and tell him that he is proceeding towards him to see him, and they would have told it thus to Jacob. Scripture, however, does not narrate that the messengers transmitted a word in Esau’s name. Instead, he [Esau] kept his wrath in his heart,¹⁵ and he came with his army for the purpose of doing Jacob evil. Now the messengers had investigated the matter in the camp, and they knew that he was going to meet Jacob. This is the meaning of the word vegam (and moreover) [in the verse, and moreover he goeth to meet thee], for they said, “We came to thy brother Esau,¹⁶ but he did not answer us a word, and he sent you no greeting, and moreover, he goeth to meet thee with might and an army.” This was why he added fear to his fear, as Scripture says, And Jacob was greatly afraid, and was distressed. And so our Rabbis said that the messengers recognized hatred in him[Esau]. Thus they said:¹⁷ “We came to thy brother Esau. You behave towards him like a brother, but he behaves towards you like Esau the villain.” However, in the end, when Esau saw the great honor that Jacob bestowed upon him and how he prostrated himself before him, bowing to the ground seven times¹⁸ from the distance until he approached him, his mercy was aroused, and he thought that Jacob is recognizing his birthright and his pre-eminence, as I have explained.¹⁹ And with this he was comforted, for the hearts belong to G-d, Who turns them whither He will.²⁰

footnotes: ¹⁵ See Amos 1:11. ¹⁶ Verse 7 here. ¹⁷ Bereshith Rabbah 75:7. ¹⁸ Genesis 33:3. ¹⁹ Above, Verse 5. ²⁰ See Proverbs 21:1.

THEN THE CAMP WHICH IS LEFT SHALL ESCAPE. In line with the simple meaning of Scripture, Jacob stated this as a possibility. He said that perhaps one camp shall escape, for during the time he [Esau] smites one, the other will flee, or perhaps his anger will subside or deliverance will come to them from G-d. And so the Rabbis said in Bereshith Rabbah,²¹ “The Torah teaches you proper conduct: a man should not leave all his money in one corner.” And Rashi wrote: “‘Then the camp which is left shall escape in spite of him for I will fight against him.’ He prepared himself for three things: for prayer, for giving Esau a gift, and for war.” And I have seen in the Midrash:²² “What did Jacob do? He armed his people underneath, and clothed them in white from outside, and he prepared himself for three things.” And this is the most correct [interpretation, in line with Rashi and the Midrash, who say that he prepared himself also for war, as opposed to the simple meaning first mentioned]. The intent of this is that Jacob knew that all his seed would not fall into Esau’s hands. Therefore, in any case, one camp would be saved. This also implies that the children of Esau will not formulate a decree against us designed to obliterate our name entirely, but they will do evil to some of us in some of their countries. One of their kings will formulate a decree in his country against our wealth or our persons while simultaneously another king will show compassion in his place and save the refugees.²³ And so the Rabbis said in Bereshith Rabbah,²⁴ “If Esau come to the one camp, and smite it — these are our brethren in the south. Then the camp which is left shall escape — these are our brethren in the Diaspora.” Our Rabbis thus saw that this chapter alludes also to the future generations.

footnotes: ²¹ 76:2. ²² Tanchuma, Buber, Vayishlach 6. ²³ A clear echo of Ramban’s times is hereby heard. While waves of persecution, expulsions and massacres were a steady feature of Jewish life in most European countries, refuge was always found in some country. At the time of Ramban, Spain was a place of relative relief for Jews from France and Germany. ²⁴ 76:3.

‘KATONTI’ OF ALL THE MERCIES, AND OF ALL THE TRUTH. “My merits have diminished as a consequence of all the kindness and truth which You have already shown me. For this reason I am afraid lest I have become depraved by sin since the time You made these promises to me, and this may cause me to be delivered into the hand of Esau.” This is Rashi’s language. But it is not a correct interpretation because it does not fit into the language of the verse, [for katan refers to size, not quantity]. Furthermore, Jacob said afterwards, And Thou saidst: I will surely do thee good and make thy seed as the sand of the sea,²⁵ but of what efficacy would this promise be if subsequent sin caused him to be deprived of it? Moreover, Jacob mentioned two promises which the Holy One, blessed be He, had made him — one in Beth-el,²⁶ and one in Haran²⁷, 31:3. — and he first stated the promise given to him in Haran, O Eternal, who saidst unto me: Return unto thy country, and to thy kindred, and I will do to thee good,²⁸ this being what was said to him when he was about to leave the house of Laban: Return unto the land of thy fathers, and to thy kindred, and I will be with thee.²⁷, 31:3. Now following this promise, G-d did not bestow good upon Jacob to account for all these mercies and truths of which Jacob mentioned that his merits should be diminished on account of them. The word katonti rather means that he is too small to have been worthy of all the mercies which He had done for him. Likewise, How shall Jacob stand? for he is small,²⁹ that is, too small to be able to bear all that was decreed against him. And so the Rabbis said in Bereshith Rabbah,³⁰ “Katonti. Rabbi Abba said that it means ‘I am not worthy.’” Now hachasadim (the mercies) are the kindnesses which G-d did for him without having vowed to do them, and ha’emeth (the truth) is the kindness which He promised him and fulfilled. Jacob thus said that he was unworthy of G-d’s promising him and performing those kindnesses which He promised him, nor was he worthy of those other many kindnesses which He did for him without having promised to do them. But I have not understood the opinion of Onkelos who translated, “from all the mercies and all the good,” when he is accustomed to translate chesed ve’emeth as “mercy and truth.” Perhaps Onkelos is rendering chasadim here as referring to Jacob’s rescue, that is, the many times He had saved him from his troubles. Onkelos rendered emeth as referring to all this good which Jacob possessed, for G-d had given him sons and daughters, wealth and belongings, and honor. The correct interpretation appears to me to be that long-lasting kindnesses such as children and wealth are called emeth, which is from the root of emunah (faith), just as: ‘Vene’eman’ (and confirmed shall be) thy house and thy kingdom forever,³¹ which connotes assured existence; His bread shall be given, his waters ‘ne’emanim’ (shall be sure),³² just as the prophet said, *Wilt thou indeed be unto me as a deceitful brook as waters that are not ‘ne’emanu’ (sure)?*³³

footnotes: ²⁵ Verse 13 here. ²⁶ Above, 28:14. ²⁷ Ibid. ²⁸ Verse 10 here. ²⁷ Ibid. ²⁹ Amos 7:2. ³⁰ 76:4. ³¹ II Samuel 7:16. This was said to David, whose kingdom was assured of existence. ³² Isaiah 33:16. ³³ Jeremiah 15:18.

AND HE SMITE ME, THE MOTHER WITH THE CHILDREN. Commentators³⁴ have explained it as meaning. “And he smite me and smite the mother with the children.” There are many similar verses.

footnotes: ³⁴ Mentioned in Ibn Ezra. The verb “smite” thus applies to the beginning and end of the sentence.

AND THOU SAIDST: I WILL SURELY DO THEE GOOD. Even though he was afraid lest the sin cause him to lose that which he was promised, Jacob said: “You have done great kindnesses for me even though I was unworthy of them. Certainly You will do for me this undeserved kindness which You have promised me, namely, that You will bestow good upon me and increase my seed. My sin should not withhold from me the good You have promised me, for in the beginning I was also unworthy of it had You marked against me mine iniquities.³⁵ And You did not promise it to me on account of my deeds, but only out of Your abundant mercies.” And some commentators say³⁶ that Jacob had compassion for his children and household lest Esau smite them, because he did not know whether the promise, And thy seed shall be as the dust of the earth,³⁷ applied to these or to others, it being possible that he himself would escape and have additional children. But in my opinion this is not correct, for if this was his thought, how did he say in his prayer, And Thou saidst: I will surely do thee good and make thy seed as the sand of the sea? Moreover, it was told to him in Beth-el, And behold, I am with thee, and will keep thee whithersoever thou goest, and I will bring thee back into this land.²⁶ If his children were to fall before his brother’s sword, this promise would not be fulfilled, and it is to this promise that Jacob alluded when he said, And Thou saidst: I will surely do thee good. Similarly with the promise, *And I will do thee good:*²⁸ all this Jacob said on the basis of it having been said to him, And I will be with thee.²⁷, 31:3. But all his misgivings were on account of the fear of sin, for it is the way of the righteous to be always fearful. Thus Jacob was fearful that perhaps even after he left Haran, he sinned by entering into a covenant with Laban, who was an idol-worshipper, or in some other matter, and *Who can discern errors?*³⁸

footnotes: ³⁵ See Psalms 130:3. ³⁶ Ibn Ezra. Thus Jacob’s fear was not lest his sin cause him to lose that which he was promised, but because he did not know, etc., as explained in the text. ³⁷ Above, 28:14. ²⁶ Above, 28:15. ²⁸ Verse 10 here. ²⁷ Ibid. ³⁸ Psalms 19:13.

OF THAT WHICH HE HAD WITH HIM A PRESENT. Scripture states that he composed a gift out of that which he had since his wealth consisted of flocks and herds, and it was from them that Jacob sent a gift, for he was en-route and he had no opportunity to send him vessels of silver, and vessels of gold… and precious things.³⁹

footnotes: ³⁹ Above, 24:53.

AND PUT A SPACE BETWEEN DROVE AND DROVE. I.e., in order to satisfy the covetous eye of that wicked man and to amaze him by the size of the gift. In Bereshith Rabbah⁴⁰ the Rabbis express the opinion that there is an allusion to the future in this matter: “Jacob said before the Holy One, blessed be He, ‘O Master of the universe! If troubles will come upon my children, do not bring them one after another, but allow them intervals from their troubles.’” On the basis of this verse, the Rabbis thus hinted that the tributes and taxes which the children of Esau will collect from Jacob’s seed will have intervals and cessations between one another.

footnotes: ⁴⁰ 75:13.

‘ACHAPRAH’ (I WILL APPEASE) HIM WITH THE PRESENT. I.e., “I will dissipate his anger.” Similarly: *‘Vechupar’ (and annulled shall be) your covenant with death;*⁴¹ Thou shalt not be able ‘kaprah’ (to put it away).⁴², 47:11. I am of the opinion that whenever the word kaparah is used in association with iniquity and sin and in association with the word panim (anger), it always signifies erasing and removing. It is an Aramaic expression occurring frequently in the Talmud: “He wished to wipe his hands on that man.”⁴³ In Biblical Hebrew, also, the bowls in the Sanctuary are called ‘Kipurei’ of gold⁴⁴ because the priest wiped his hand on them, that is, on the rims of the bowl. These are the words of our Rabbi Shlomo [Rashi]. And so also did Onkelos translate: “I will calm his anger.” If so, the explanation of the verse will [not] be that Jacob said these words, but that Jacob thought to himself, “I will appease him.” It is Scripture that tells us this [but it is not part of Jacob’s instructions to his messengers], for it would have been improper for the messengers to do so and thereby remind Esau of his antagonism towards Jacob. And so did Rabbi Abraham ibn Ezra explain it. But it does not appear to me to be correct that Scripture should find it necessary to tell us Jacob’s thought at this time when it is a well known matter pertaining to all who send presents. Besides, if it were so, Scripture should have mentioned this originally [in connection with the first drove, in Verse 19] , And, behold, he is also behind us, for he thought, “I will appease him with the present,” for now [when commanding the leaders of the second and third droves] he did not add to that instruction [which he gave the leader of the first drove]. However, the correct interpretation is that now Jacob additionally explained to them that they should say in a respectful manner, Behold, he is also behind us, that is to say, “Behold, your servant Jacob is also behind us, and he has sent us before him in order to give a ransom for his life,⁴⁵ using this present as a means of seeing your honor’s face, just as servants present their ransom when they are given permission to see the king’s face. And afterward I will see his face, for perhaps he will accept me and honor me by permitting me to be among those who see the king’s face.”⁴⁶ This was a way of expressing Esau’s exalted status and was due to Jacob’s fear of him. The expression achaprah panav is then being used as it is used in the verse, *The wrath of a king is as messengers of death; but a wise man ‘yechaprenah,’*⁴⁷ meaning he will give ransom to allay the wrath. And the connotation of “wiping away” attached to forgiveness is not valid in the Sacred Language but rather in the Aramaic tongue. Similarly, ‘kipurei’ of gold⁴⁴ is the Babylonian name for bowls, for the word kaparah is never used in association with “sin,” meaning “wipe away,” but instead Scripture says: *‘lechapeir’ (to make atonement) for your souls;*⁴⁸ ‘lechapeir’ (to make atonement) for him, and he shall be forgiven,⁴⁹ i.e., for his soul. And Scripture also says: ‘achaprah’ (I shall make atonement) for your sin.⁵⁰ All of these are related to the expression, Then shall they give every man ‘kopher’ for his soul,⁴⁵ which means a ransom.

footnotes: ⁴¹ Isaiah 28:18. ⁴² Ibid. ⁴³ Gittin 56a. ⁴⁴ Ezra 1:10. ⁴⁵ Exodus 30:12. ⁴⁶ Esther 1:14. ⁴⁷ Proverbs 16:14. ⁴⁴ Ezra 1:10. ⁴⁸ Exodus 30:15. ⁴⁹ Numbers 15:28. ⁵⁰ Exodus 32:30. ⁴⁵ Exodus 30:12.

AND HE HIMSELF LODGED THAT NIGHT IN THE CAMP. Scripture states that he did not enter his tent that night but lodged in the camp together with his servants and the shepherds of the flocks, set in array, as a man for war,⁵¹ lest his brother come at night and attack him.

footnotes: ⁵¹ Jeremiah 6:23.

AND HE TOOK HIS TWO WIVES, AND HIS TWO HANDMAIDS. There is no significance to being mentioned earlier or later in this verse with respect to rescue work. [Hence even though his wives are mentioned here first, from which you might infer that they appeared before Esau first, Scripture later states — 33:6 — that the handmaids came first.] Instead, Scripture states that he gathered his wives and handmaids and children at the edge of the brook, and he alone traversed the ford of the Jabbok to see if the waters were high, and then he returned and took them all with him at one time and made them pass the brook,⁵² and after that he made pass that which was his,⁵² namely, his camp and his belongings.

footnotes: ⁵² Verse 24 here. ⁵² Verse 24 here.

AND JACOB WAS LEFT ALONE. That is, for he had forgotten some small jars, and he returned for them. These are the words of Rashi. But in line with the plain meaning of Scripture, the verse, And he took them, and made them pass the brook,⁵² means that he made them [his family] pass together with him, and he made pass that which was his⁵² — [i.e., his camp and his belongings] — by commanding others to do it. He returned [to his camp after ferrying his family across], and he commanded that all others pass over the brook before him, and so he remained behind them.

footnotes: ⁵² Verse 24 here. ⁵² Verse 24 here.

‘VAYEI’AVEIK’ A MAN WITH HIM, A man covered himself with dust. So Menachem ben Saruk explained it, being derived from the word avak (dust); by their movements, they were raising dust with their feet. I, however, am of the opinion that it means “and he attached himself to,” and that it is an Aramaic word, as in, “After they have joined (aviku) it;”⁵³ “And they twined the Fringes with loops.”⁵⁴ This is all the language of Rashi. In the language of the Sages, avikah is often used to convey the sense of chavikah (loop), as in: “There are avkso (loops) in the punishing scourge;”⁵⁵, “A couch is called dargesh when it is set up and taken apart by means of loops, through which the cords are fastened.”⁵⁶ Similarly the word avukah (a torch) is so called in the language of the Sages because it is made up of small pieces of wood which are tied and bound together. This is because the letter cheth is difficult to pronounce in their language and so they used the easier aleph. Many times the cheth disappears completely as in tuteich⁵⁷ (from beneath her feet). (underneath) in place of techuteich; mesuta⁵⁸ (a bath) in place of maschuta; asita⁵⁹ (a mortar) in place of chasita. And it is possible that the word vayei’aveik is actually vayeichaveik, as vayechabkeihu (and he embraced him),⁶⁰ for perhaps it is the way of the Hebrew language to interchange the aleph and cheth. Thus we find: And in the fourth chariot grizzled ‘amutzim’ horses,⁶¹ which is the same as chamitzim, derived from the expression, ‘chamutz’ (crimsoned) garments.⁶² Commentators⁶³. have said that ‘va’aruzim’ for thy merchandise⁶⁴ is like vecharuzim, derived from the expression, thy neck ‘bacharuzim’ (with beads).⁶⁵ So too did they say concerning the word vate’altzeihu⁶⁶ that it is like vatechaltzeihu (and she pressed him), this being an inverted form of vatilchatzeihu, [the root of which is lachatz (oppression)]. Perhaps this is the opinion of Onkelos who said, in translation of the word vayei’aveik, ve’ishtadeil, and so also he translated the expression, *And if a man ‘yephateh’*⁶⁷ “as if yeshadeil,” if he embraces and kisses which is the manner of seduction. It may be that Onkelos found no word comparable to vayei’aveik, and so he considered it a matter of cunning, for all effort implies cunning and a clarification of circumstances. In Bereshith Rabbah⁶⁸ the Sages said: “Who became filled with dust? The man that was with him.” This agrees with the words of Menachem [ben Saruk, who said that vayei’aveik means “he covered himself with dust] “, and this is the correct interpretation.

footnotes: ⁵³ Sanhedrin 63b. ⁵⁴ Menachoth 42a. ⁵⁵ Makkoth 23a. ⁵⁶ Nedarim 56b. ⁵⁷ Chullin 7 b: metutei ⁵⁸ Kiddushin 33a. ⁵⁹ Shabbath 77b. ⁶⁰ Genesis 33:4. ⁶¹ Zechariah 6:3. ⁶² Isaiah 63:1. ⁶³ R’dak in his Book of Roots, under the root erez ⁶⁴ Ezekiel 27:24. ⁶⁵ Song of Songs 1:10. ⁶⁶ Judges 16:16. ⁶⁷ Exodus 22:15. ⁶⁸ 77:3.

AND HE SAW THAT HE PREVAILED NOT AGAINST HIM. Ye angels of His, ye mighty in strength, that fulfill His word.⁶⁹ Because of this⁷⁰ the angel could not prevail against him to harm him for it was not permitted to him to do other than that which he did to him, namely, to disjoint the hollow of his thigh. Now the Rabbis have said in Bereshith Rabbah:⁷¹ “He touched all the righteous people who were destined to come from Jacob. This refers to the generation of religious persecution.”⁷² The purport of this Midrash is that this entire event constitutes a hint to his generations, indicating that there will be a generation from the seed of Jacob against whom Esau [Rome] will prevail to the extent of almost uprooting his seed. This occurred in one generation during the period of the Sages of the Mishnah, which was the generation of Rabbi Yehudah ben Baba⁷³ and his companions.⁷⁴, the Ten great Rabbis who endured martyrdom rather than abide by the Hadrianic regulations. As they said:⁷⁵ “Rabbi Chiya bar Abba said, ‘If a person were to tell me, “Give your life for the sanctification of the Name of the Holy One, blessed be He,” I would give it, providing only that they slay me immediately. But in the generation of religious persecution I could not endure!’ And what did the Romans do in that generation? They would bring iron balls and heat them in fire and then place them under their arm-pits and cause their death.” And there are other generations in which they have done to us such things as these and even worse, but we have endured and it has passed over us, just as it is hinted in the verse, And Jacob came in peace.⁷⁶

footnotes: ⁶⁹ Psalms 103:20. ⁷⁰ Although the angel’s strength was superior to Jacob’s, he was restrained by G-d from harming him. ⁷¹ 77:4. ⁷² This refers to the religious persecution during the reign of Emperor Hadrian, 117-138 Common Era. ⁷³ In Sanhedrin, 13 b, it is recounted how this Sage suffered martyrdom for the sake of ordaining his disciples, an act which the Romans had forbidden. ⁷⁴ Possibly a reference to the Assarah harugei malchuth ⁷⁵ Shir Hashirim Rabbah 2:18. ⁷⁶ Further, 33:18.

WHY IS IT THAT THOU DOST ASK AFTER MY NAME? The angel said: “There is no advantage to you in knowing my name for no one possesses the power and the capability other than G-d alone. If you will call upon me I will not answer you, nor will I save you from your trouble. However, I will now bless you, for so I am commanded.”⁷⁷ But Scripture does not explain the contents of the blessing. That which our Rabbis have said⁷⁸ is most probable, namely that the angel, despite himself, conceded to him at that place the legitimacy of his father’s blessings, as Jacob did not wish to wait for him until he arrived at Beth-el.

footnotes: ⁷⁷ Leviticus 8:35. ⁷⁸ Mentioned in Rashi, Verse 27. See also the explanatory note on this verse in my Hebrew commentary, p. 186.