Send A Message

Following the Petirah of Miriam and the incident of the Mei Meriva, before the Torah tells us about the Petirah of Aharon HaKohen, there is a short passage that perhaps receives less attention than some of the other portions of this Sedra, but carries an important lesson nonetheless.

The Passuk tells us that Moshe Rabbeinu sent messengers from Kadesh, where Bnei Yisroel were encamped, to the King of Edom with a message. It appears that the territory of Edom was on the path to Eretz Yisroel, and Moshe wished to receive the King’s permission for Bnei Yisroel to pass through the land. Ultimately however, despite a number of concessions on the part of Bnei Yisroel, this request was denied and Klal Yisroel altered their route. While this story would perhaps be unexceptional in and of itself, the message that Moshe sent does require some explanation.

Rahter than just asking for permission to cross his land, Moshe Rabbeinu began with an introduction of sorts: “Ko Amar Achicha Yisroel” Introducing us the King of Edon, the scion of Esav, as “your brother”, Moshe goes on to relate the troubles that had befallen the Bnei Yisroel, including Shibbud Mitzrayim, as well as the Geulah: “VaNitzak El Hashem VaYishma Kolenu VaYishlach Malach VaYotzienu Mimitzrayim” Only after this brief preamble does Moshe put forth his actual request.

These words obviously beg explanation. Moshe begings by saying “Attah Yadata Es Kol HaTela’ah Asher Mitzasanu”, clearly the Melech Edom knew what Beni Yisroel had been through—why did Moshe feel it was necessary to remind him? Additionally, it seems out of place to refer to ourselves as “Achicha Yisroel”—certainly there was a reason that Moshe Rabbeinu did so.

The Medrash Rabbah, on which Rashi bases his explanation of these Pessukim, brings a Mashal that seems to address these questions: There was a man who passed away while owing a large debt, which one of his two grandsons took it upon himself to pay off. Later on that grandson wished to borrow something from his brother, but before making his request, he reminded him of their grandfather’s debt in the hopes of ingratiating himself.

Moshe Rabbeinu, explains the Medrash, sent a message to the Melech Edom: “Both of our nations are descendants of Avraham Avinu, to whom Hashem said ‘Yodeah Teda Ki Ger Yihiyeh Zarecha B’Eretz Lo Lahem V’Avadom V’Inu Osam’. We were both equally responsible to pay that debt, but my nation the Bnei Yaakov, actually did.” Moshe was “reminding” the Melech Edom that he had gone through the Shibud Mitzrayim as part of a “debt” that Avraham owed, while the sons of Esav were enjoying relative peace. Though of course the Melech Edom knew this, it was mentioned in the hopes of arousing feelings of gratitude or understanding as we requested permission to enter the land of Edom.

While the Medrash does explain the words of Moshe Rabbeinu, we must really understand the words of Chazal on a different level.

The Shibud Mitzrayim was not merely a debt that was to be paid—it served a purpose in and of itself, as the preparation for Mattan Torah. Only the Yotzei Mitzrayim could have been Zoche to Kabalas HaTorah after experiencing the Kur HaBarzel.

That being the case, why would Moshe Rabbeinu suggest that the Bnei Yaakov and the Bnei Esav were equally responsible for the “debt” that was owed by Avraham Avinu? The promise of “Ger Yihiyeh Zarecha” was but a precursor to the promises of “V’Acharei Ken Yeitzu B’Rechush Gadol” and, more importantly, “V’Dor HaRevii Yashuvu Heinah.” This was the path of Yaakov Avinu and his sons, and not Esav—why would Moshe Rabbeinu want to give them any credit or claim to that which was entirely ours?

Even the Mashal given by the Medrash doesn’t seem to match: the grandson who paid the debt received nothing in return, Klal Yisroel on the other hand, received the Torah and Eretz Yisroel itself only because we “paid” the debt of “Ger Yihiyeh Zarecha”. How indeed are we to understand the message that Moshe Rabbeinu sent, in light of the Divrei Chazal?

Perhaps we can better explain his words, if we understand the mindset of Moshe Rabbeinu as he sent these messengers.

If we think about it, this confrontation is very similar to one that took place a few hundred years prior. As Yaakov Avinu returned to Eretz Yisroel after his Galus in Charan, he encountered his brother Esav after not having seen each other for many years. Yaakov Avinu was travelling with his entire family, as well as the considerable material possessions he had amassed during his stay in the Bais Lavan, and Esav with his own entourage. When Esav laid eyes on all that Yaakov had with him, he asked a simple question: “Mi Elah Lach”.

The Tana Dvei Eliyahu explains that Esav’s question was based on his understanding of the roles the two brothers play in this world. When Yaakov and Esav were together in Rivka’s womb, they made a pact: Esav would have possession of this world, and with it all matters pertaining to our physical existence, while Yaakov would maintain the right to Olam Habaah and the spiritual realm. This agreement was solidified a number of years later when Yakkov “bought” the Bechorah from Esav for the Nezid Adashim. When Esav encountered Yaakov, and with him a large family, multitudes of possessions, flocks and slaves, he was therefore confused: “Mi Ela Lach?” Esav was asking: “What right do you have to these physical possessions? Did we not agree that I would have control over the physical world and you over the spiritual?” Yaakov responded to Esav that these possessions were indeed his, but they were “Asher Chanan Elokim Es Avodecha”, they were given to him by Hashem to serve his purposes in this world. Now, all these years later, Moshe Rabbeinu and Klal Yisroel were approaching the descendants of Esav, in the land of Edom. We were many in number, and wealthy in possessions as a result of the Bizas Mitzrayim and Bizas Hayam—we traveled with material comforts and the beautiful Kelim of the Mishkan. Moshe may have been anticipating that the Melech Edom would ask him a similar question, but one with a little more emphasis on the present than the past. At the end of Parshas VaYsihlach, the Torah tells us about the descendants of Esav, as well as the kings of Edom, as well as subsequent rulers called “Alufim.” The Passuk there says: “V’Ela HaMelachim Asher Malchu B’Eretz Edom Lifnei Miloch Melech B’Yisroel.” Many Meforshim point out that these rule of these eight kings actually ended well before the time of Shaul HaMelech, which one would assume was the time period of “Miloch Melech B’Yisroel”. Sforno explains that the Melech the Passuk refers to is actually Moshe Rabbeinu himself—the reign of the Kings of Edom ended once Klal Yisroel accepted Moshe Rabbinu upon themselves. Following that period, Edom only had Alufim, a lesser form of rulers, which the Sforno attributes to the dictum of “U’Lom M’Lom Yamutz. Chazal tell us that “U’Lom M’Lom Yamutz” means that only Yaakov or Esav can be on top at any given time, therefore once Bnei Yisroel reached a certain point, the Malchus of Edom ended, and they were relegated to the status of Alufim. In fact, the Ba’al Haturim, and others, in Parshas Vayishlach note that there were specifically eight kings of Edom because when Yaakov met Esav he used the word Adoni eight times. In some way, one some level, this indicated a certain amount of subjugation to Esav, which resulted in the rise of Esav’s stature. Again we see that the fact that there was Malchus in Edom was because Esav was on top in the “U’Lom M’Lom Yamutz” equation at the time. Perhaps Moshe Rabbeinu therefore anticipated the Melech Edom asking: “Mi Elah Lach—we, Esav, have a Malchus, and under the principle of “U’Lom M’Lom Yamutz”, Bnei Yisroel should not be experiencing success—how is it that you have acquired such riches?” It was this question, a slightly different version of the same query that Yaakov faced from Esav, that Moshe Rabbeinu wished to forestall. By recounting the story of Shibud Mitzrayim, and the fact that Hakadosh Baruch Hu took us out, Moshe Rabbeinu was telling the Melech Edom that we had been chosen as the Am Hanivchar, and in return had accepted the Malchus of Moshe Rabbeinu and with it the Torah and Mitzvos. The period of subjugation to Esav, of “Adoni Esav ”, had come to end—Bnei Yisroel was on the ascent and Edom would therefore suffer. Moshe was telling the Melech Edom that Bnei Yaakov were in fact on top, and our successes, which would be used for Ruchinay, were not at all innapropriate. This notion is bolstered by the fact that, although the Pessukim do not tell us to which king Moshe Rabbeinu addressed his message, the Yalkut Me’or HaAfela notes that it was King Hadar—the eighth and final of the Malchei Edom listed in Parshas VaYishlach. In a sense, Moshe sent his messengers to warn the Melech Edom, to remind him that the path of history had brought their two nations face to face once again, though under different circumstances. We confront the Malach of Esav, the Yetzer Harah, each day of our lives. Perhaps we can take a lesson from Moshe Rabbeinu in how to address him. The Passuk in Sefer Yehoshua recounts the early history of the Avos, tells us “V’Yaakov U’Banav Yordu Mitzrayim”. The Maharal explains that the our bloodline was chosen three times—Avraham over his brothers, Yitzchok over Yishmael and Yaakov over Esav—which results in a pristine selection, without blemish. This selection was made clear once we were sent to Mitzrayim to begin the process of “Ger Yihiyeh Zarecha” which would conclude with“V’Acharei Ken Yeitzu B’Rechush Gadol” and “V’Dor HaRevii Yashuvu Heinah.” The Maharal also notes that the Passuk says “Yaakov U’Banav” which is inclusive: “Kol Banav Hayu Nivcharim Ain Bahem Pesoles,” each and every one of the Bnei Yaakov was chosen, and there was not among them any who were unworthy. When we cross paths with the Yetzer Harah, we must remind him “Attah Yadata Es Kol HaTela’ah Asher Mitzasanu, V’Yardu Avoseinu Mitzrayim: I am among those chosen to go to Mitzrayim, about whom it is said ‘Ain Bahem Pesoles.’ I have been chosen by Hakadosh Baruch Hu as a member of the Am HaNivchar and dedicated myself to His service.” In doing so we show that we are not subject to Esav, we throw off the yolk of Adoni Esav, showing that we are indeed worthy of success in Ruchni and Gashmi.