Orthodox Opinions: Jacob, Esau and Annapolis

One of the core beliefs of Judaism is that there is much that we can learn from the Torah which is directly applicable to our everyday lives. Doing so is often fraught with difficulties, especially difficulties of interpretation and comparison. I would like to share with you one example of a Torah text which has implications for a very "hot" current topic, the upcoming international conference in Annapolis, Maryland, sponsored by the United States, with the participation of Israel, the Palestinians as at least a few Arab nations.
 
The text in question is the current portion of the week, Vayishlach or Genesis 32 and 33. In it we read of Jacob's return to the Holy Land and his encounter, after decades, with the brother who hates him, who has threatened to kill him, Esau. How reminiscent is this of the contemporary encounter of Israel with an enemy who has indeed threatened to exterminate us, certainly to vanquish us as a national state.
 
How does Jacob respond to this threat? He is ill prepared to do so, being outnumbered by Esau. But his response, which is described in detail in the biblical text, is summarized for us by Rashi, the "core" commentary for the Jew. Jacob adopts three strategies, not mutually exclusive at all. The first is "doron", appeasement. He gives Esau a dazzling set of gifts of cattle and donkeys and camels and food. The second strategy is "Tefilah", prayer. He turns his eyes heavenward and asks for Divine  protection. And finally, reluctantly, "milchamah", he prepares for battle, for war.
 
The underlying theme of the surface story is Jacob's deep mistrust, if not outward fear, of his brother. His brother has threatened to harm him in the past and is certainly capable of keeping that promise. He has no indication of a real change of heart of his brother toward him. His lack of trust of his brother pervades the entire scenario.
 
Over and against this mistrust of Esau is his absolute trust in the God who promised so long ago to protect him, and who summoned him back from exile to the Holy Land which he promised him. His plans for battle are not at all based upon his objective assessment that he is ready for battle. Rather, they are based upon his confidence that somehow God will assist him if he is forced to go to war.
 
The similarities between the State of Israel's current predicament, as it faces not only the Arabs, but a host of other national entities, and indeed its friend and partner, the United States. The temptation to see contemporary Israel as Jacob, and all the  others combined as Esau, is a very strong one. Should we adopt this comparison and be guided by the model of mistrust in the others? Should we trust only in God? Should we be ready to give some kind of gift, with the hope that perhaps it will at least gain us temporary respite? Should we throng to synagogues and pray? Should we remain strong and buttress our military preparedness to at least deter war, and be ready to wage it if necessary? Can we use the text as a basis for current policy? Are we Jacob, are they Esau?
 
One of the most important traditional biblical commentaries, second only to Rashi, is that of the early medieval Rabbi, Nachmanides, or Ramban. And he specifically urges us to use the stories of the Patriarchs as models for us, their children. The phrase "Maseh avot siman labanim", "the history of the Fathers is a Precursor for the Children", originates with him.
 
Basing his argument upon clear Midrashic sources, which point to precedents in which Jewish leadership studied the text of VaYishlach and was successful, and ignored the text with dire consequences, Ramban indeed recommends that we seriously turn to these chapters of Genesis as a basis for our contemporary national decisions.
 
I am not sure of the extent to which we are enjoined to follow the letter of this sacred text in today's circumstances. But I know that there is great wisdom in the suggestions that emerge from this text. I think that Jewish leaders (and which Jew is not a leader?) need to engage the text and its implications very thoroughly, particularly this week in which this text is read in the synagogue, and when we face a conference in the United States which is of such great portent.
 
We can certainly consider the three strategies: the gifts, the call to prayer, and the need to remain ready and strong. And while gifts are an option for the Israeli government, prayer and courage are options for us all.