Our portion today, VeYishlah, covers two very important meetings in Jacob’s life. Traditionally, the encounter at Peniel is considered the most important event in Jacob’s life—and rightly so, it defined not only Jacob’s own name and destiny, but the name and destiny of the whole people! However, I would like to bring your attention to the often-overlooked fact that this encounter – indeed, the most important encounter of Jacob’s life – happens right before his meeting with Esau! Have you ever thought about it? Twenty years have passed, so many things have changed, all the external circumstances of Jacob’s life are completely different, yet evidently the most important change and the most important transformation in God’s eyes is the transformation of his heart, and the most clear criteria for this transformation is his reconciliation with his brother. “For whoever does not love their brother and sister, whom they have seen, cannot love God, whom they have not seen.” Everything that has happened to Jacob since he obtained both the birthright and parental blessing by doubtful means has been tainted with his own guilt and enmity with his brother. Now Jacob can fully face his own past and move on to his future only as he seeks reconciliation with Esau—and this he can only do as he becomes a different man. That is why, precisely as he prepares to face the biggest danger of his life, he will also have the most important encounter of his life. Only then does Jacob become Israel—and when Jacob becomes Israel, he can then achieve reconciliation with his brother.
Last year, while commenting on this Torah Portion, I spoke about the Peniel encounter. This year, we will discuss the meeting of the brothers.
Appeasing or Atoning?
First, we read in our Portion about the gifts Jacob sends to Esau hoping to pacify him, and we find there the verb: אֲכַפְּרָ֣ה. The root of this verb is kafar (כפר), which is the same root that forms Yom Kippur. The great majority of usages of this root in Torah refer to “making atonement,” which is why it eventually becomes Yom Kippur, the Day of Atonement. Precisely because of that, its occurrences in the book of Genesis, where sacrificial atonement is not yet established, present a particular interest: there is no word “atonement” in the story of Jacob, so what is this root doing here?
Literally, the root kafar (כפר) means to cover up something physically. In the story of Jacob preparing for his meeting with Esau, Scripture uses this word to ensure we understand that it was not just a gift – it was an act of “covering up” his sin, so in this sense it was an atonement. The reconciliation with Esau was not simply a family affair, as it probably seemed to the brothers, it was not only about having a safe passage for his family – it was much deeper and more significant than that, it was an event of global significance. This was an amazing road, an amazing path, and as Jacob was walking on this path, he was being humbled, changed and transformed. Coming to Jacob at Peniel, right before his meeting with Esau, God shows that this reconciliation, this humbling himself and repenting before his brother, was vitally important in God’s eyes. It still is: reconciliation, humbling oneself and repentance are crucial parts of Yom Kippur, and that’s why in Hebrew we find root kafar here, completely lost in translation!
Twins’ Speaking Styles
Then, in Genesis 33, we witness the beautiful scene of the reconciliation. Esau, who was bringing 400 armed men to this meeting, obviously didn’t originally have peaceful intentions. All was suddenly changed, however, during this amazing encounter: they both wept, kissed and reconciled! Then, they began talking to each other – and from the very first moment of their communication we see a dramatic difference in their speech regarding both content and style.
Esau’s sentences are short and coarse, and when he says: “I have plenty, my brother (אָחִי)” – even though they are real brothers, in Hebrew it sounds like a very familiar and informal appeal. Then, when we come to Jacob’s response, we hear a completely different, refined and polite speech, with a very different attitude. One of the most remarkable details of Jacob’s speech is a particle “na” (נָא), repeated twice (Gen.33:10) and completely lost in translation – which is a sign of a very polite and formal speech. We also notice God mentioned in his every sentence, while Esau doesn’t mention God at all. Moreover, their attitudes are completely different. While Esau says, “I have plenty” (יֶשׁ־לִי רָב), Jacob states “I have everything” (יֶשׁ־לִי־כֹל ). Esau speaks of wealth, Jacob speaks of sufficiency.
This comparison helps us better understand the story of the “stolen blessing” twenty years earlier. It was probably precisely this difference in speaking style that Isaac referred to when he said: “The voice is the voice of Jacob and the hands are the hands of Esau.” This difference is almost lost in translation, however, comparing them in Hebrew can teach us a lot regarding their characters.
From the Place of God to the Face of God!
After this amazing encounter, Jacob said strange words to his brother: that for him, to see Esau’s face was “like seeing the face of God”. This phrase comes at the end of their meeting when the danger is clearly over and leaves a reader confused and perplexed. Why would Jacob say that? Is it pure flattery, or is there more to it?
In English, these words come rather unexpectedly. However, in Hebrew, the idea of panim (“face”) is certainly one of the main motifs in the whole narrative of Jacob’s return to the Land. The root פָּנִים (panim), and the words derived from this root, occur many times in the Hebrew verses preceding the meeting of the two brothers (Gen.32:17-21). In order to understand the difference between the Hebrew and English texts, let’s read, for example, Genesis 32:20 …For he thought, “I will pacify him with these gifts I am sending on ahead; later, when I see him, perhaps he will receive me”. The word “face” is not used even once in this translation (nor in many others), while in Hebrew, in this verse alone the word panim occurs four times. This builds a case and prepares us for the name, Peniel (פְּנִיאֵל)—“face of God”—the place of Jacob’s wrestling encounter with God. It was there, at Peniel, that Jacob saw God “face to face” (hence the name of the place); it was there, at Peniel, that not only was Jacob’s name changed, but also his heart.
However, there is something more that can be seen in the story of Jacob when read in Hebrew. Let’s go back to Genesis 28: “Jacob’s Ladder”—Jacob’s dream on the way from Beer-Sheba to Haran. When this chapter is read in Hebrew, we find that almost as many times as the word “face” occurs in chapter 33, the term מָקוֹם (makom) “place” occurs here, in chapter 28. Remember, here Jacob is about to leave the Land on his way into exile. His encounter with God in the dream probably happened during his last night in the Land, and as far as we know this was the first time God spoke to him personally. When Jacob awoke from his sleep, he thought: “Surely the Lord is in this place, and I was not aware of it.” He was afraid and said, “How awesome is this place! This is none other than the house of God; this is the gate of heaven.” So we see very clearly that, at that point, this life-changing encounter and Jacob’s whole new concept of God was very much connected to this place.
These two meetings with God – when Jacob is leaving the land and when he returns – form a peculiar literary inclusio: everything that happens to him in exile happens between these encounters. Within these divine “brackets” we see a beautiful progression that we don’t want to miss—the progression of Jacob’s faith; the progression of his knowledge of God; the progression of revelation: from the place of God to the face of God! Indeed, now this transformed Jacob can see the face of his brother as “the face of God”.
 You can read the article here: https://blog.israelbiblicalstudies.com/jewish-studies/transformation-and-light/
The insights you read on these pages, are typical of what we share with our students during DHB (Discovering the Hebrew Bible) or WTP (Weekly Torah Portion) classes. If these articles whet your appetite for discovering the hidden treasures of the Hebrew Bible, or studying in depth Parashat Shavua, along with New Testament insights, I would be happy to provide more information (and also a teacher’s discount for new students) regarding eTeacher’s wonderful courses: (email@example.com) .
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Join the conversation (12 comments)
“”GOOD WITH REALITY””
Thank you for your ‘Lost in translation’ series, giving me insights into the theme of beitherhood in the Book of Genesis.
Hi Danny, I am very glad you find this series helpful. Have you ever taken our Discovering Hebrew Bible courses? This is their main goal: to show the things that are lost in translation. I really recommend you to try it!
Thank you Julia ,
It took some time for Jacob to learn lessons in life . He learned how it felt to be cheated out of something since Laban cheated him many times .
Sadly we aren’t told what Esau went through so we can’t judge him . We can only know that Esau must not have trusted Jacob until he met Jacob face to face . A very wise man once said that our enemy may hate us because they think we hate them .
I did follow the link to the ” Portrait of Rebecca ” and I remembered reading it before but I don’t remember to replying to it .
Thanks again Dear Teacher for all that you teach and may God keep you teaching for many years and Bless you and all that you love .
Thank you, Gladys, I am always grateful for your kind words and insightful comments! Blessings!
Such a beautiful reflection you have given us about Jacob and his journey leaving his home, reconciling with his brother who he took the blessing from (although in a sense Esau did sell his blessing to Jacob for soup) and yet Jacob was unsettled that he had acted unfairly. The stories show Jacob to be a person who has a sensitive conscience and foes seek to do what is right in God’s eyes. The gift of ‘seeing God’s Face” in the face of his brother who receives him kindly, putting aside old wounds, is the Face of God we seek when we desire to see God’s Face as our merciful Savior who has forgiven our trespasse and tells us with love that we are His. .
Thank you, Mary! I am blessed by your beautiful comment!
“…..Huge implications for our own journeys! ” Both for the journey of Israel.
Thank you, dear Julia.
Thank you Viera, I am always happy to hear from you!
It seems that the lesson here is only as we humble ourselves and seek reconciliation with our fellow brothers and sisters, can we see the “face” of God. This is one of the greatest commandments. As long as we hold pride, hate and resentment in our hearts against another, we cannot see the beautiful face of our God. It appears that our “best” blessings cannot be attained until this humbling of ourselves has occurred. Thanks be to God that He leads His people to that point. Blessed be His name.
Yes, Troy, I think you are right. Probably, this is the reason why the Hebrew word for “blessing” braha ( ברכה ) has the same root as the word berech (ברך), “knee”: one has to kneel in order to get a blessing. One needs some humility in order to be blessed. One needs to be able to recognize and admit that he is not self-sufficient, that he needs God’s help, that he needs His blessing. It’s what has been happening to Jacob all these years in Padan-Aram. and the work was completed at Peniel when he saw “the Face of God”.
Thank you Julia! Jacob seems to have received his wealth and wellbeing, while Esau seems to have taken his. In that respect the brothers live in two different worlds perhaps. I love the progression you point out as Jacob moves from a finite place to the infinite face of G-d. Huge implications for our own journeys! Thank you for bringing these stories to life!