Shadow boxing the apocalypse yet again, yet again. Shadow boxing the apocalypse, and wandering the land. (John Barlow & Bob Weir "My Brother Esau")

While our daughters were home for Thanksgiving, their friends came by to visit and we discussed Jewish life and anti- Semitism on college/university campuses. I especially wanted our grade 12 daughter to listen and be a part of the discussion since she is in the process of applying to universities both in Ontario and in the North East U.S. One friend of our 19-year-old daughter’s friends is an observant woman and only wears skirts. She attends a university in Toronto. The friend explained that while she is aware of the institutional anti-Semitism and the BDS campaigns; because she doesn’t live on campus, it doesn’t feel as acute.  Far more troubling has been the anti-Semitism she has encountered on an individual basis. She explained that her lab partner is an observant Muslim. The friend explained that she and the lab partner seemed to get along as both were very respectful of issues of religion, and they shared a common concern about an over-emphasis upon the secular. Well, when the young Muslim woman noticed a pro-Israel sticker on our daughter’s friend’s computer; the Muslim woman refused to work with our daughter’s friend. Eventually, she switched out of the lab and now our daughter’s friend no longer has a lab partner. When she does see her former lab partner; she receives no acknowledgment, and the former lab partner won’t speak to her nor acknowledge her existence.

This week we read from Parsha VaYishlach. We read Yaakov’s preparation for the reunion with his brother Esav. We read about Yaakov’s wrestling match. We read about Yaakov and Esav’s reunion. We read about Yaakov’s daughter Dina and her unholy tryst with Shechem a member of the Hivvites. We learn of what many consider to be the fanatical response on behalf of her brother Shimon and Levi. Yaakov returns to Bet El, the place where he dreamt of the ladder many years before, builds an altar, and receives the covenant from God. During that process, God changes his name from Yaakov to Yisroel. And while we read about the name change at the very beginning of the Parsha, that name change was given by another being (Gen. 32:29). Rachel dies as well as a wet nurse named Deborah. Finally, we read a list of Yaakov’s children as well as Esav’s descendants and the princes of Edom.

Yaakov’s trepidation prior to his reunion with his brother stems from the one unanswered question. “Does my brother still wish to kill me”? “What can I do to prevent Esav from killing me and wiping out my family?” Yaakov just crossed the Yabok River and is unsure as to what to expect from his brother Esav.  VaYaratz Esav Likrato VaiChabkeihu, VaYipol Al Tzavarav Vayishahkeihu Vayivku – Esav ran toward him, embraced him, fell upon his neck, and kissed him; then they wept (Gen. 33:4).  The plain meaning suggests Esav has forgiven his brother. The plain meaning suggests that nearly two decades have washed away Esav’s animosity towards his brother and he no longer desires to harm his younger brother. Esav embraces his brother and kisses him. Yet questions about Esav and his attitudes toward his brother remain. Esav’s actions: the embrace, the kiss, even the manner in which he ran towards Yaakov and “fell upon him” could be easily interpreted as something far more disturbing even ominous for Yaakov and his family. There are four dots that appear in the Torah text above the word VaYishahkeihu – And he kissed him. What do the dots indicate? Is there a difference between the embrace when there is genuine affection as opposed to an embrace when there still a deep-seated animosity? As early as the late 2^nd century, R’ Shimon ben Eliezer, in B’reishit Rabba (The Talmudic Sages’ commentary on the TaNaCh) explained that VaYishaKiehu with the letter Kuf means “kiss”. However, if the dot above that letter suggests that the letter ought to be a Kaf,  then “he kissed him”, would mean “and he bit him”. Whereupon, Yaakov’s neck turned to marble and thus preventing Esav from biting Yaakov’s neck. An 8^th/9^th century text, the Midrash Tanchuma, explains the approach, kiss, and tears in a more ominous manner. Esau should be compared to a wolf that sought to bite Yaakov. When Yaakov’s neck turned to marble, Esav’s teeth “were set on edge”. Both men cried but for different reasons.  Esav was frustrated because he will have to wait for another opportunity to kill his brother, and Yaakov cried because he understands that he would always remain on ready in case of another attack.

For the Rabbinic Sages, Esav, and his tribe Edom came to symbolize Rome. When Rome became Christian, that symbolism became more poignant. As the Church became more anti-Semitic throughout the first and second millennia, Yaakov and his descendants, the Jewish people, had to remain vigilant about the anti-Semitism that originated from his brother. With the rise of political extremism on both the political left and the political, Jews have to remain vigilant. These displays of anti-Semitism from either extreme whether it is supporting BDS speakers and policies or white nationalist pro-fascist speakers and policies, both are easy to identify on a university/college campus.  For our 12^th grade daughter, it is reason enough not to apply to such an institution. However, what is more difficult, and perhaps more hurtful on a personal level, is the antisemitism encountered on an individual and personal basis as manifested in our daughter’s friend’s experience. When asked about this type of anti-Semitism, our 12^th grade daughter explained that she expects to encounter that type of anti-Semitism. However she is thoughtful enough to understand and see the distinction between individuals and institutions. To her credit, she like Jacob, understood that she would have to deal with that type of anti-Semitism on a contextual case by case basis.

Peace,

Rav Yitz