Yaakov's Dividing of his Camp/2

Yaakov's Dividing of his Camp

Exegetical Approaches

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Yaakov's Camp Remained Split

Before encountering Esav, Yaakov split his camp as originally planned.  This position subdivides regarding whether the goal was to escape from Esav or to confront him.

Flight

Yaakov divided his camp so that at least one portion of his household could flee and escape Esav's wrath.

Sources:R. Avraham b. HaRambam #1Bereshit 32Bereshit 33:1-2, 13About R. Avraham Maimonides, R. BachyaBereshit 32:9About R. Bachya b. Asher, Akeidat Yitzchak, AbarbanelBereshit 32:8:18Bereshit 33:1About R. Yitzchak Abarbanel, R. D"Z Hoffmann

"וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ" – Who was to be in each camp?

• Family versus possessions – Abarbanel asserts that Yaakov placed his family in one camp and his possessions in the other.  Akeidat Yitzchak concurs, but assumes that Yaakov had some men of war accompany each group.
• Maidservants versus real wives – R. Bachya learns from Bereshit 33:2 that the maidservants and children were in one camp with some of the possessions and hired hands, while Leah and Rachel and the rest of the property were in the other.
• Division of possessions only – According to R. Avraham b. HaRambam and R. D"Z Hoffmann, Yaakov only split his cattle and servants¹ but kept his entire  family together with him (either in a group of their own,² or in the first camp).³

"וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה" – Purpose of the division – Though all these sources assume that the word "לִפְלֵיטָה" means an escape, they differ regarding the details of Yaakov's plan:

• Save family – According to Akeidat Yitzchal and Abarbanel, Yaakov was hoping that Esav would only attack the camp with his possessions, allowing his immediate family to escape.⁴ 
• Save some of all – R. Bachya presents Yaakov as dividing his household more evenly, perhaps because he did not know which camp was to be attacked and did not want to risk losing his entire family.⁵  Nonetheless, he still placed those most precious to him in the second camp, assuming that they would be safer.
• Save possessions – R. Avraham b. HaRambam maintains that Yaakov preferred that his loved ones all share the same fate, be it death or salvation, while r. D"Z Hoffmann asserts that he kept them close by to keep an eye over them.  The rest of the division was simply an attempt to save whatever property he could.

Why send to Seir

• According to Abarbanel when Yaakov met the angels in Mahanayim (32: 2-3) it was revealed to him that Esav was en route and close by.  He, therefore, sent messengers to both test his brother's feelings and to let Esav know that he is not coming as a poor brother in need of alms, but as an equal.  Alternatively he sent word to appease his brother by showing him honor and letting him know that he did not benefit from the blessings, but rather had to work long, hard years by Lavan to earn his wealth.
• According to R. D"Z Hoffmann Yaakov was plannning on visiting Easv in Seir to make up.  Beforehand he sent meesengers to let Esav know thathe came in good faith.
• It is also possible that Yaakov had sent word to Edom (to either test the waters or appease him), but without any intention of meeting Esav face to face at this point on his journey.⁶ Only  when he heard that Esav was approaching, did he think about a confrontation.

Fight

The rearrangement of the camp was a military strategy, meant to facilitate the expected battle against Esav.

Change of Plan

Though Yaakov originally intended to divide his camp, he changed his mind before meeting Esav.

No Longer Necessary

After his victory over the angel/man, Yaakov no longer feared his brother and saw no need to rearrange his camp in preparation for the encounter.

Sources:R. Avraham b. HaRambam #2Bereshit 32Bereshit 33:1-2, 13About R. Avraham Maimonides, NetzivBereshit 32Bereshit 33:1, 8About R. Naftali Tzvi Yehuda Berlin

"וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ" –  Who was to be in each camp?

• Split only non-family members – R. Avraham b. HaRambam asserts that Yaakov divided his possessions and larger household into two camps but that he kept his wives and children with him, distinct from both.⁷  He preferred that they all survived together or all perished together.
• Possessions split, children not – According to Netziv, Yaakov and his sons stayed together in one camp with some of the possessions and wives, while the rest of the property was in another camp.⁸  He assumes that Yaakov trusted in Hashem's promise that he and his children would stay safe and so he felt no need to split them.⁹

"וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה" – Purpose of the division – Yaakov hoped that if one camp was attacked, the other would be able to escape. The word "פְלֵיטָה" is understood as "refuge".

Why send to Seir? According to both these sources, Esav had not yet permanently moved to Seir, but rather lived there part time.  As such, it was  a very real possibility that Esav might come to attack Yaakov upon his return. Netziv, thus, maintains that Yaakov sent messengers so as to test out Esav's feelings towards him.¹⁰

Esav's intentions – Both these sources assume that Esav's entourage was intent on battling with Yaakov.

"וְהִכַּנִי אֵם עַל בָּנִים" – According to R. Avraham b. HaRambam, these words reflect Yaakov's fear that Esav would have no mercy and attempt to kill not just him but his entire family. The Netziv, in contrast, understands that Yaakov was concerned that Esav might kill the mothers as they protected their children,¹¹ but not that the children themselves would perish.¹²

Unanswered prayers – Neither of these sources addresses the issue explicitly, but according to R. Avraham b. HaRambam, it is possible that Yaakov's "being left alone" was an attempt to attain prophecy in solitude,¹³ and the ensuing vision¹⁴ of the struggle with the angel/man was Hashem's answer to his prayer.¹⁵

The struggle with the "איש" – Both R. Avraham b. HaRambam and the Netziv assert that the "איש" came to bolster Yaakov's confidence,  that he would be able to defeat Esav.¹⁶

Rearrangement of wives and children – After being encouraged by the struggle with the angel/man, Yaakov no longer felt it necessary to split his camp, but he did rearrange his family. 

• According to R. Avraham b. HaRambam, the goal was not to enable potential for flight but rather a show of honor; he lined the family up according to their importance much the way dignitaries might be ordered in front of a king.
• Netziv, in contrast, suggests that this was a sign of submission.  Since Yaakov had been hurt in the thigh by the angel, he was concerned that this might mean that Esav could still harm him a little, even if he would not be victorious. As such, he placed those less dear to him first that they should absorb whatever blow might be hit.

No Longer Possible

Though Yaakov wanted to split his camp right up to the moment of meeting, the struggle with the angel/man prevented him from being able to do so.

Sources:Possibly RashbamBereshit 32: 5, 7-9, 21, 23, 25-29About R. Shemuel b. Meir¹⁷

"וַיַּחַץ אֶת הָעָם אֲשֶׁר אִתּוֹ" – Who was to be in each camp? According to this approach Yaakov put his servants and hired hands in one camp and his wives and children in another.

"וְהָיָה הַמַּחֲנֶה הַנִּשְׁאָר לִפְלֵיטָה" – Purpose of the division – The first camp was to act as a decoy and stay put to detain Esav, thereby affording Yaakov's immediate family an opportunity to escape from danger.¹⁸

Esav's intentions – According to Rashbam, Esav had no evil intent and the 400 men accompanying him were an honor guard coming out of respect to Yaakov, rather than a fighting army planning to attack.  Yaakov, though, did not trust his messenger's report and feared that Esav must mean harm.

"וְהִכַּנִי אֵם עַל בָּנִים" – These words highlight that Yaakov's main concern was that Esav would take out his vengeance on Yaakov's immediate family (the mothers and sons) specifically.  It is for this reason that it ןד they whom he attempts to bring to safety.

Unanswered prayers – According to this approach, Hashem might not immediately reassure Yaakov because Yaakov has misinterpreted Esav's intentions and he is really in no harm. Moreover, according to Rashbam, his whole plan to flee is misguided and he is punished for his lack of trust in Hashem's original promise to protect him.  Hashem relays this message through the confrontation with the angel/man (see below).

"וְהִנֵּה גַם הוּא אַחֲרֵינוּ" – Rashbam asserts that when Yaakov sends the gift to Esav and has his servants say that Yaakov is following shortly, this a ruse intended to deceive Esav while he in fact runs away.

Crossing the Yabok – Yaakov's original plan was to have his personal camp flee to safety across the river, leaving the other to waylay Esav.¹⁹

The struggle with the "איש" – According to Rashbam, the confrontation was both punitive (for his lack of belief in Hashem's providence)²⁰ and preventative.  The angel detained Yaakov overnight, preventing his flight and forcing him into a meeting with Esav.

Rearrangement of wives and family – Perhaps, when Yaakov realized that he no longer had the opportunity to split his camp and have his family run to safety, he tried to at least order his loved ones so that the most precious would be furthest from danger.

¹ According to them, "הָעָם אֲשֶׁר אִתּו" refers to the non-family members who were with Yaakov.  The other sources would read the term to be more inclusive and say that the family is subsumed under the term "עָם" as well.

² This is what R. Avraham b. HaRambam implies.

³ This is what R. D"Z Hoffmann maintains.

⁴ Akeidat Yitzchak assumes that Yaakov placed the material camp first, hoping that Esav wrath would abate after attacking it. According to Abarbanel, in contrast, the two camps were separated by a river and at a significant distance from one another. Yaakov hoped that Esav would be unaware of the second camp's existence and assume that he had conquered all and leave.

⁵ He points to the advice given in Bavli Bava Metzia, that one should never "put all their eggs in one basket" but rather diversify one's investments.  See also Bereshit Rabbah76:3About Bereshit Rabbah.

⁶ See Hoil Moshe who suggests that when Yaakov heard that Esav moved to and conquered Seir, he thought that there was perhaps a sign that his brother's anger had abated, leading him to send word and return home.

⁷ Accordng to him, the word "עָם" refers to the masses of people and cattle who were with Yaakov, but not to his close relatives.

⁸ Like R. Avraham b. HaRambam, he too reads "הָעָם" to refer to the larger household rather than Yaakov's immediate family.

⁹ He did, nonetheless, worry about his wives, since they were not of his blood.

¹⁰ Netziv explains that he sent the messengers to Seir specifically because he thought that in Canaan, out of deference to his father, Esav would not act on his hatred even if he was still angry, leaving Yaakov in doubt whether he was still in danger or not.  Only by sending to Seir, could know where he stood.

¹¹ He reads the phrase, "אֵם עַל בָּנִים" literally to refer to the mothers as they stand atop their children guarding them.

¹² See above that he thought that Hashem' promise of protection included his sons, who were part of him, but not necessarily his wives.

¹³ R. Avraham b. HaRambam does say that in the solitude Yaakov achieved prophecy, but not assert that he was actively seeking it.

¹⁴ He maintains that the entire struggle with the angel/ish took place in a prophetic dream rather than reality.

¹⁵ Cf. RadakBereshit 32:4-8, 14, 22-31 on verse 14, that Yaakov waited at night for Hashem's response, and that it finally came through the interaction with the angel.

¹⁶ For further discussion of this read of the story see Wrestling With Angels and Men.

¹⁷ Rashbam does not explicitly address the discrepancy between the description of the plan to divide the camp and the final meeting where no such division is mentioned, but his overall understanding of the chapter suggests this approach.

¹⁸ Yaakov might not have been worried about the safety of the first camp itself, assuming that Esav was looking to attack him personally.

¹⁹ Rashbam finds a parallel to a nighttime escape over a river in David's flight from Avshalom (Shemuel II 17:22).

²⁰ This is the reason that he is hurt in the thigh.  Rashbam compares Yaakov to Moshe,  Bilam, and Yonah who also tried to avoid fulfilling the mission assigned to them by Hashem, and who were similarly punished. Each is put into a potentially fatal situation, and Bilam is also hurt in the leg.