Yaakov the man of truth and drawing Esav near

במדרש תנחומא כי בריחת יעקב הי' כמו גלות למי שהורג נפש בשוגג כי נחשב לו לחטא מה שנדחה עשו על ידו.

In Midrash Tanchuma: Yaakov's flight was like the galus (exile) of one who kills a person inadvertently, for it was reckoned to him as a sin that Esav was pushed away because of him.

The Midrash likens Yaakov's flight from Esav to the exile of an accidental killer — as if Yaakov bore a measure of "guilt" for Esav being driven off.

כי הי' לו לקרב גם אותו.

For he should have drawn him near as well.

On Yaakov's exalted level, the expectation was that he could have brought even Esav closer to Hashem.

אם כי לנו נאמר מדבר שקר תרחק.

Even though to us it is said, "Distance yourself from a false matter" (Shemos 23:7).

For ordinary people the rule is to stay far from falsehood — and thus far from a person like Esav.

אבל ליעקב איש אמת הי' בכחו לקרב הכל להשי"ת ורק כי הי' שפל בעיניו ונחשב לשוגג:

But for Yaakov, the man of truth, it was within his power to draw everything close to Hashem; only because he was lowly in his own eyes was it reckoned as an inadvertent act (shogeg).

Yaakov, called "the man of truth," had the spiritual power to bring even falsehood and Esav back to Hashem; his humility — seeing himself as small — caused him to hold back, and so his failure to do so was counted only as an unintentional lapse.

Summary: The Midrash treats Yaakov's flight as an exile of "inadvertent guilt," because the man of truth had the power to draw even Esav close to Hashem; his very humility, seeing himself as lowly, held him back from doing so, which is why it was reckoned merely as a shogeg.