The Maor VaShemesh reveals the inner meaning behind the Torah’s words, “Yaakov sent angels before him.” Rashi says these were real angels, yet how could Esav, steeped in physicality, see spiritual beings?
He explains that every spiritual force entering this world must “dress” itself in some physical garment. Even Torah descended clothed in stories. Angels created through a tzaddik’s mitzvot, Torah, and tefillot are wrapped in the holy “letters” of those deeds so they can be perceived in this world.
When Yaakov met the angels earlier, he recognized them as beings formed from his own mitzvot and spiritual work. That is the meaning of “when he saw them” — he knew their source. But before they could approach Esav, they needed an additional layer of physicality. “Vayishlach Yaakov malachim lefanav” means he sent them by removing some of their spiritual garments and clothing them in a form Esav could handle.
The Maor VaShemesh then brings the Midrash about the nations asking why they cannot overpower Israel. The Roman official answers: go listen to the voices of Jewish children learning Torah. If their pure voices fill the air, you cannot defeat them. Children’s Torah is pure “hevel she’ein bo chet,” unlike adult study which may mix pure and impure intentions. This explains “the voice is the voice of Yaakov and the hands are the hands of Esav.” When the voice of Yaakov is pure and full, Esav’s hands have no power. When the voice becomes “kal,” light or empty, the hands of Esav rise.
Finally, Yaakov’s prayer is understood as a spiritual “shofar-like” act of sweetening judgment. He invokes “the God of my father Avraham” (kindness), “the God of my father Yitzchak” (judgment), and then the Divine Name of mercy to soften and sweeten the harsh gevurah coming toward him through Esav. This balanced the spiritual forces and protected him.
Summary: Yaakov’s encounter with Esav was not only tactical. It was deeply spiritual. His mitzvot created angels. His prayer sweetened judgment. And the pure voice of Torah is still the greatest protection of Am Yisrael.
Use this source sheet, complete with footnoted sources and a concise, footnoted bio of R. Kalonymus Kalman Epstein (Ma’or Va-Shemesh) to enjoy this teaching at your own pace, perfect for self-learners.
Prepared by Rabbi Shalom (Saul) Orbach
The Ma’or Va-Shemesh is a classic Hasidic commentary on the weekly portions and festivals by R. Kalonymus Kalman Epstein of Kraków (1751-1823). A foremost later disciple, and for years the Shamash, of R. Elimelech of Lizhensk, he emerged after his rebbe’s passing as a leading figure in the fourth generation of Chassidut and of Polish Hasidism. His Torah blends close reading of the Psukim with mystical depth, emphasizing Dvekut, heartfelt prayer, joy, and sanctifying the everyday, with a hallmark leadership ethic: the tzaddik sweetens judgment into mercy and draws people close.