ועמו ארבע מרות איש. To tell us that he had not been appeased even by the substantial gift Yaakov had sent him.

וירץ עשו, his attitude changed suddenly when he realised to what extent Yaakov had humbled himself before him. It is of great concern to us seeing that we live among the descendants of Esau, people who are arrogant, consider themselves invincible. Yaakov’s conduct vis a vis Esau teaches that the only way to escape the sword of Esau is through self degradation and gifts. This corresponds to what our sages taught us (Taanit 20) that the curses of the prophet Achiyah Hashiloni were more beneficial to the Jewish people than the blessing showered upon them by Bileam. Achiyah had cursed the Jewish people describing them as a reed which bends in all directions, a reference to someone demeaning himself rather than facing up to adversaries. (Kings I 14,15) If the Jewish people during the period of the second Temple had taken his advice to heart, the Temple would not have been destroyed. Rabbi Yochanan ben Zakkai testified to this when he said “if not for the militant extremists the Romans would not have destroyed the Temple.”

Who are these to you. Are they your children or your servants?.

Who are these to you. Are they your children or your servants?

יש לי רב, I most certainly do not need this gift.

אחי, יהי לך אשר לך. Seeing that you are my brother you certainly do not have to put yourself out so much in order for me to make you welcome.

כראות פני אלוקים, as is the custom when one is granted an audience by the people in high office. The Torah already commanded that when appearing in Jerusalem three times a year, the Israelite fulfilling this commandment must not appear before G’d empty-handed. (Exodus 23,15)

ותרצני, in order that you will receive me with goodwill. We have a similar construction in Maleachi 1,8 הירצך או הישא פניך?, This consideration also warrants my sending you a lavish gift.

ויפצר בו, in order for him to accept the gift. Yaakov was aware that bribes sway people’s minds; in this case he used the bribe to blind Esau’s judgment. We encounter the very opposite with the prophet Elisha in Kings II 5,16 where he is urged to accept a well deserved gift and refuses, so that Naaman will know that a true servant of the Lord does not accept a reward for someone else’s accomplishment, i.e. G’d having cured Naaman from his leprosy.

נסעה ונלכה, to Seir, Esau’s home. This was in line with what Yaakov’s messengers had told Esau as being their destination.

כי הילדים רכים, for it is my task to take care both of the children of tender age and of the sheep and other animals which are sensitive to overexertion.

ודפקום, in your honour, not to delay you.

ויבא יעקב שלם עיר שכם, he reached the land of Israel unharmed. This was the fulfillment of the condition he had set in his vow in 28,21 ושבתי בשלום אל בית אבי, “and I will return in peace to the house of my father.” He did not wait until he had physically returned to the house of his father.

בבאו מפדן ארם, while he was still on the way to his father’s house. He began to fulfill the terms of his vow by building an altar This was in accordance with his promises והיה ה' לי לאלוקים. (the last words of his vow).

ויקן את חלקת השדה, ויצב שם מזבח. A reminder of Psalms 137,4 “how can we sing the Lord’s songs on alien soil?”

ויקרא לו א-ל אלו-הי ישראל. When he prayed he referred to G’d as the G’d Who is the אלו-הי ישראל, corresponding to his vow that והיה ה' לי לאלו-הים, “G’d the merciful will be accepted by me as the G’d of Justice.” This standard of being judged by the attribute of Justice commenced only at the time when Yaakov had qualified for this level of righteousness having been given the additional name of Yisrael.