The Torah in Parashat Vayishlach tells of the abduction and defilement of Dina, Yaakov’s daughter, and makes a point of noting Yaakov’s surprisingly calm reaction: “Yaakov heard that his daughter, Dina, was defiled, and his sons were with his cattle in the field, and Yaakov was silent until they arrived” (34:5).

The opening section of Parashat Vayishlach tells of Yaakov’s preparations for his dreaded reunion with his brother, Esav, who was approaching with an army of four hundred men.

     After Yaakov and Esav’s peaceful reunion, Esav proposes that they join together: “He [Esav] said: Let us go and journey, and I will go alongside you” (33:12).  Yaakov declines, explaining that this would be difficult on his children and flocks: “My master knows that the children are delicate, and my sheep and cattle are nursing; if they are pushed one day, all the sheep will die.  My master shall please pass in front of his servant, and I will proceed at my slow place, as appropriate for my property and the children…” (33:13-14).  Yaakov explained to Esav that he must travel

Shimon and Levi’s reaction is, unfortunately, typical of how many of us tend to respond to criticism and opposition.  Rather than seriously consider and address the real concerns that Yaakov raised regarding their violent action, Shimon and Levi simply dismissed him as disinterested in defending Dina’s honor. 

Too often, anger flows directly from sorrow.  In our frantic effort to relieve ourselves of the emotional pain of sorrow, we become angry and seek to hit back at the person who caused us the pain.

The Gemara in Masekhet Chulin (91a) cites two views regarding the appearance of the angel wrestling with Yaakov: one opinion is that the angel appeared to Yaakov as an idolater, whereas the other claims that the angel disguised as a pious scholar.

            How might we understand these two possibilities?  Why did Chazal suggest specifically these two disguises as the possible appearances of the assailant that symbolizes Am Yisrael’s struggles and confrontations?

Reuven’s mistake was in trying to resolve this matter through bold, independent action, rather than through communication, by speaking to his father about the situation. Even when we think we are helping our fellow, and even when feel confident that we know better than that person what can help him, this does not necessarily entitle us to interfere with his private affairs without his knowledge.  

    We are sent many “angels” over the course of our lives – people, assets, circumstances and opportunities that can help us achieve our goals and fulfill our wishes. Undoubtedly, we are allowed and expected to make use of these “angels” for our benefit.  However, the image of Yaakov sending away the angels that came to him perhaps reminds us not to feel overly dependent on any particular “angel” or “angels” that we come upon during our lives.  

Shimon and Levi felt assured of their ability to access Yaakov’s merits, but felt no need to submit to his authority and seek his counsel.  They assumed they could reap the benefits of Yaakov’s unique stature, without needing to turn to him for direction.  The Midrash thus reminds us that our status as the descendants of Avraham, Yitzchak and Yaakov entails both benefits and obligations.  We enjoy zekhut avot – the merit of our patriarchs – and the promises included in God’s eternal covenant with our forebears, but we also bear the responsibility to adhere to their legacy and faithfully follow our ancestral traditions.

כיצד מראות זכריה קשורים זה בזה, ועל מה מעיד המבנה של המראות?