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Why was Yaakov afraid if Hashem (ה׳) promised protection, and why does he say "save me from my brother, from Esav"? The shiur distinguishes two enemy types: Esav the jealous brother (against whom divine promises suffice) versus Esav as Amalek-like destroyer (requiring total spiritual justification through tefillah). Yaakov's strategy involves both intensive prayer and transforming Esav from destroyer back to mere brother through diplomacy.
This shiur provides a comprehensive analysis of Parshas Vayishlach, focusing on Yaakov's preparation for his encounter with Esav and addressing several fundamental questions raised by the Rishonim. The Rav begins by examining the Rambam (רמב"ם)'s principle that any good promise from Hashem (ה׳), even if conditional, will be fulfilled. This raises the question: why was Yaakov afraid (VaYira Yaakov Meod) if Hashem had promised to protect him? The Ramban (רמב"ן) challenges Rashi (רש"י)'s interpretation, noting an apparent contradiction in the pesukim. First Yaakov expresses fear that his sins may have diminished his merits (Katonti Mikol HaChasadim), then he asks for salvation, and immediately after appeals to Hashem's promise (V'Atah Amarta Heitiv Eitiv). How can he invoke Hashem's promises after just expressing concern that his sins might nullify them?
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Parshas Vayishlach 32:4-33:20
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How could Yaakov feel 'complete in his possessions' after giving enormous gifts to Esav, and why risk danger for small vessels? Yaakov embodies money as sacred trust and responsibility, not personal gratification like Esav's consumer mentality of 'I have abundance.' This explains why tzadikim's money is precious to them - they exist to serve it properly, not consume it for pleasure.
