창세기 32:5의 미드라쉬

I have sojourned with Laban, and stayed until now. and I have oxen, and asses and flocks, and manservants and maid-servants (Gen. 32:5–6). He was telling Esau: “Though I have lived with Laban, the arch-deceiver, for twenty years, I have acquired oxen, asses, and great riches.” He disclosed this fact to Esau in the hope that when he reflected upon it, he would say to himself: “Jacob went there with nothing more than a staff, and though he worked for Laban, the arch-deceiver, for twenty years, he has become a wealthy man and has returned in peace; how can I possibly contend against him?”

[(Gen. 32:4 [3]:) THEN JACOB SENT MESSENGERS.¹The bracketed portion extends through the first words of the next section. This text is related (to Prov. 25:26): A MUDDY SPRING, A POLLUTED SOURCE, IS A RIGHTEOUS PERSON WHO WAVERS BEFORE SOMEONE WICKED.²Tanh., Gen. 1:3; Gen. R. 75:2. R. Judah b. R. Simon said: Just like a muddy spring and a polluted source, so it is when a righteous person wavers before someone wicked. Another interpretation: < Just as > it is possible for a spring to be muddy and a source to be polluted; < so > it is possible for a righteous person to waver before someone wicked. And who was this < waverer >? This was Jacob when he came from Paddan-aram. What does he < do > ? He sends out and says to Esau (according to Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU…. Ergo (in vs. 3): THEN JACOB SENT MESSENGERS.

(Gen. 32:4:) THEN JACOB SENT….] This text is related (to Prov. 26:17): A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS LIKE ONE WHO SEIZES A DOG BY THE EARS.³Cf. Gen. R. 78:3. Who is this person? This is Jacob. When he had set out from his father's house, what is written (in Gen. 28:20)? THEN JACOB VOWED A VOW. What did he say (ibid., cont.]:)? IF GOD IS WITH ME < … > Thus did the Holy One respond to him (in vs. 15): SEE I AM WITH YOU.⁴Gen. R. 70:4 reports a discussion between R. Ayyevu and R. Jonathan over whether vss. 15 and 20 are disarranged or whether the Holy One simply anticipated Jacob’s vow. Our masters have said: He responded to him on every < point > except for sustenance.⁵Gk.: pronoos (“thinking beforehand”). Gen. R. 69:6. R. Osha'ya said: He also responded to him for sustenance, since it is stated (in Gen. 28:15): FOR I WILL NOT LEAVE YOU UNTIL ('D 'ShR) I HAVE DONE WHAT ('ShR) I PROMISED YOU. Why did he say two times: ('ShR 'ShR)? He spoke, as it were, something difficult. R. Osha'ya said: The Holy One said to him: Blessed (rt.: 'ShR) am I and blessed (rt.: 'ShR) are you when I do this thing for you. Again he demanded < as a condition > (in Gen. 28:21): AND IF I RETURN SAFELY. He said to him (in vs. 15): AND I WILL BRING YOU BACK < UNTO THIS LAND >. R. Hanina b. R. Isaac said: Blessed (rt.: 'ShR) is one born of woman who has heard this from his Creator. See, whatever he demanded from his Creator he promised him. Then, with these promises, he sends and says (in Gen. 32:5 [4]): THUS YOU SHALL SAY TO MY LORD ESAU. Ergo, it is well stated (in Prov. 25:26): < A PASSER-BY WHO MEDDLES IN A QUARREL NOT HIS OWN IS > LIKE ONE WHO SEIZES A DOG BY THE EARS.⁶The text from Proverbs seems to assume a situation like this: Jacob’s welfare was a matter between himself and his Creator; so why should he get involved with Esau.

He commanded them, saying; “Thus shall you say unto my lord Esau” (Gen. 32:5). R. Judah the son of Simon began the discussion with the verse: As a troubled fountain, and a corrupted spring, so is a righteous man that giveth way before the wicked (Prov. 25:26). That is to say, the righteous man is like a troubled fountain and a corrupted spring when he demeans himself before the wicked. Thus shall you say unto my lord Esau. Jacob called Esau my lord, for the Torah teaches that one must be respectful toward the government (those in power). R. Ishmael said: Observe that Scripture says: And the Lord spoke unto Moses and unto Aaron, and gave them a charge unto the children of Israel and unto Pharaoh, king of Egypt (Exod. 6:13).⁴God refers to Pharaoh as king to demonstrate the duty to honor the one in power. He did so to teach them to be respectful toward the government (those in power).

(Gen. 32:5 [4]:) AND HE INSTRUCTED THEM, SAYING: THUS YOU SHALL SAY TO MY LORD ESAU. He called him MY LORD. Jeremiah has said (in Jer. 13:21): WHAT WILL YOU SAY WHEN HE SHALL APPOINT AS YOUR HEADS THOSE WHOM YOU HAD TAUGHT TO BE YOUR FRIENDS? R. Pinhas said: Antoninus gave Our Rabbi (Judah the Prince) the highest honors; but, when Our Rabbi sent me to him, he wrote him a letter and wrote in it: Your servant Judah asks about your welfare. But it displeased Antoninus, namely, that he called himself a servant. He said to him: Do not write again like this. Our Rabbi said to him: I write in such a way to you because I am no better than the patriarch Jacob. When he sent away to Esau, what did he say to him (according to Gen. 32:5 [4])? THUS SAYS YOUR SERVANT JACOB: I have not become an independent authority.¹⁶Gk.: authentes. (Ibid., cont.:) I LIVED WITH LABAN. Not one of the blessings with which your father blessed me has reached me.¹⁷Cf. Gen. R. 75:11. Your father blessed me (in Gen. 27:28): SO MAY GOD GIVE TO YOU OF THE DEW OF HEAVEN AND THE FAT PLACES OF THE EARTH; yet, I do not have one of them in hand. Rather (according to Gen. 32:6 [5]), I HAVE OX AND ASS, SHEEP, which are neither of the heavens nor of the earth. Do you hate me merely because of the blessings, [even though one has yet to reach me]? Did he have < only > one ox and one ass, in that it says (ibid.): I HAVE OX AND ASS … (in the singular)?¹⁸Cf. Gen. R. 75:6. R. Judah and R. Nehemiah differ. R. Judah says: It is a figure of speech, as in the case of one who says in a collective sense: Ass went; cock crowed.¹⁹This is the interpretation of modem translations. But R. Nehemiah said: < He spoke > to him, saying: Here am I, your servant Jacob, humbling myself before you. If you desire it, see, it is fine. But, if not, (ibid.:) I HAVE < AN > OX AND < AN > ASS < … >. [AN OX:] This is Joseph, as stated (of him in Deut. 33:17): LIKE A FIRSTLING OX HE HAS MAJESTY, < AND HIS HORNS ARE THE HORNS OF A WILD OX…. SUCH ARE THE MYRIADS OF EPHRAIM, AND SUCH ARE THE THOUSANDS OF MANASSEH >. There is an aggadic tradition that Esau will only fall at the hands of Rachel's children. Why? Because it is stated (in Jer. 49:20): SURELY THE YOUNGEST OF YOUR FLOCK SHALL DRAG THEM AWAY. These < youngest > are the children of Rachel. (Gen. 32:6 [5], cont.:) AND < AN > ASS. This is the Messianic King, as stated (in Zech. 9:9): REJOICE GREATLY, O DAUGHTER OF ZION, SHOUT ALOUD, O DAUGHTER OF JERUSALEM; < behold your king comes > … HUMBLE AND RIDING UPON AN ASS. (Gen. 32:6 [5], cont.:) A FLOCK. This is Israel, as stated (in Ezek. 34:31): FOR YOU, MY FLOCK, THE FLOCK OF MY PASTURE, YOU ARE HUMANS. (Gen. 32:6 [5], cont.:) MALE AND FEMALE SLAVES. This < also > refers to Israel, about which it is stated (in Ps. 123:2): BEHOLD, AS THE EYES OF MALE SLAVES < LOOK TO THEIR MASTER'S HAND, AS THE EYES OF A FEMALE SLAVE TO THE EYES OF HER MISTRESS, SO DO OUR EYES LOOK TO THE LORD OUR GOD >….

Judah haNasi once directed Rabbi Afes to write a letter in Judah’s name to Emperor Antoninus. Rabbi Afes wrote: “From Judah the Prince to our Sovereign the Emperor Antoninus.” Judah read the letter, tore it up, and wrote: “From your servant Judah to our Sovereign the Emperor Antoninus.” Rabbi Afes remonstrated that Judah treated his honor too lightly. Judah replied that he was not better than his ancestor, who in Genesis 32:5 sent a message saying: “Thus says your servant Jacob.”