Sefat Emet, Genesis, Vayishlach 14:4

בפסוק וירץ לקראתו כו’ וישקהו.

On the verse, “And he ran to meet him … and he kissed him.”

The Sefat Emet opens by citing the Torah’s description of Esau running toward Jacob and kissing him.

דרשו חז”ל ביקש לנשכו כו’

Our sages interpreted that he sought to bite him.

The midrashic reading suggests Esau’s outward kiss concealed hostile intent.

שמעתי מפי מו”ז ז”ל שהנשיקה עצמו הוא הנשיכה כדכתיב נעתרות נשיקות שונא כו’ עכ”ד ז”ל.

I heard from my grandfather, of blessed memory, that the kiss itself is the bite, as it is written: “Profuse are the kisses of an enemy,” and this concludes his words.

The Sefat Emet quotes his grandfather: sometimes the very gesture of affection is the act of harm, as deceptive kisses mask enmity.

Summary: The Sefat Emet cites the verse and midrash, explaining—through his grandfather—that Esau’s kiss embodied his concealed hostility.

כי כמו שיעקב הכין עצמו לשלשה דברים דורון תפלה מלחמה.

For just as Jacob prepared himself with three approaches—gift, prayer, and battle—

Jacob employed multiple strategies to face Esau: appeasement, supplication, and readiness for conflict.

כמו כן זה לעומת זה כאשר ראה עשו שאין יכול לו במלחמה בא להזיק לו ע”י התקרבות.

so too, in opposition, when Esau saw that he could not prevail in battle, he sought to harm him through closeness.

Esau, unable to defeat Jacob outwardly, attempted spiritual or emotional harm by feigned intimacy.

ונעשה צוארו כעמוד של שיש שלא יוכל להתדבק בו שום מגע נכרי.

And Jacob’s neck became like a pillar of marble, so that no foreign touch could adhere to it.

He was miraculously protected; Esau’s harmful intent could not penetrate Jacob’s sanctity.

Summary: Jacob prepared with three strategies, while Esau attempted a deceptive closeness—but Jacob was shielded from harm.

וענין התפלה שלא שייך אצל עשו.

And the matter of prayer does not apply to Esau.

Esau lacks access to the spiritual avenue of prayer, which belongs to Jacob’s realm.

מ”מ מצינו שהמשיך השר שלו להלחם עם יעקב אע”ה שיש לעשו כח גדול עד שורש שלו שהוא מכוון נגד סטרא דקדושה של יעקב אע”ה.

Nevertheless, we find that his ministering angel continued to battle with Jacob, peace be upon him, for Esau possesses great power reaching to his root, which corresponds opposite the side of holiness of Jacob, peace be upon him.

Though Esau himself lacks prayer, his spiritual counterpart—the angel—wages a cosmic struggle against Jacob’s spiritual root.

כאשר חכמים הגידו ויאבק שהעלו אבק עד כסא הכבוד.

As the sages taught regarding “and he wrestled,” that they raised dust up to the Throne of Glory.

Their struggle reached the highest spiritual realm, indicating its profound significance.

כמו שצורתו של יעקב חקוקה תחת כסה”כ כמו כן מגיע מלחמה שלו עם הסט”א בהרבה מדריגות עד השורש.

Just as Jacob’s likeness is engraved beneath the Throne of Glory, so too his battle with the Other Side extends through many levels up to the root.

Jacob’s sanctity is anchored in the highest realm; therefore, the conflict against him spans all spiritual levels.

וכל אלה המלחמות תלוין בשורש יעקב שלמטה.

And all these battles depend upon the root of Jacob below.

The struggles manifest in the earthly realm reflect deeper conflicts rooted in Jacob’s spiritual essence.

וז”ש שרית עם אלקים ואנשים מלחמה דלמטה ולמעלה:

And this is what is meant by “You have wrestled with God and with men”—a battle below and above.

The verse acknowledges the dual nature of the struggle: earthly encounters and their heavenly counterparts.

Summary: Esau’s power extends to his spiritual root, leading to a cosmic struggle with Jacob’s holiness. The earthly battle mirrors a higher, heavenly conflict, encapsulated in the blessing “You have wrestled with God and with men.”