Esav rules over the holy people, and Yitzchak’s blessing ties his life to his sword. Why does the verse say al charbecha, “on your sword,” and not “with your sword”? And when Yaakov went out to face Esav and Lavan, why did he leave Be’er Sheva behind?
And Yaakov went out from Be'er Sheva and went toward Charan.
1a“And Yaakov went out from Be'er Sheva …” It seems to me that we should begin with another verse: “And Yehoshua weakened Amalek and his people lefi charev, by the edge of the sword.”1 The whole reason Esav has dominion over the holy people is the power of the mitzvah he kept, honoring his father. And how did he honor him? With his sword, which put game in Yitzchak's mouth.2 That is why Yitzchak told him, “Al charbecha you shall live.”3 The words are usually read “By your sword you shall live,” but they mean: on account of the mitzvos you did with your sword, you will have some measure of life. That is why the verse does not say becharbecha, “with your sword,” but al, which here means “on account of.”
In shortEsav's dominion over Israel rests on one mitzvah, honoring his father with his sword: “by your sword” means “on account of your sword.”
1bWhen Israel wants to weaken Esav's power, it need not stand against him with the power of all the 613 mitzvos that it keeps at all times. Even by the power of his own mitzvah he has no dominion over Israel, for Israel kept the mitzvah of honoring a father more fully than he did. The holy Torah makes clear that Yaakov honored his father more, as the Midrash tells: Esav could find no game to bring, so he hunted a dog and wanted to feed it to his father.4 So Esav is beaten with his own mitzvah, as the saying goes: “From the forest itself comes the handle for the axe.”5 This is “And Yehoshua weakened Amalek … lefi charev.” Lefi plainly means “by the edge of,” but here it means “according to”: according to the level and power of Amalek's own sword. The very thing on whose strength Amalek came out to fight Israel is what Yehoshua weakened him with.
In shortIsrael need not bring all 613 mitzvos against Esav: it honored its father more than he did, and so defeats him with his own mitzvah.
2This is also the meaning of “And Yaakov went out from Be'er Sheva.” Be'er Sheva, the “well of seven,” hints at the great levels of Yaakov Avinu, who had perfected all seven middos, the seven attributes, as the holy sefarim explain. So when he had to stand up against Esav and Lavan, he did not fight6 them with all his great levels. Instead he went out from this level, the one called Be'er Sheva, and “went toward Charan”:7 he left his own strength and went with theirs, and with it he acted and succeeded against them. This is easy to understand.
Charan was Lavan's city: “Flee to Lavan my brother, to Charan” (Bereishis 27:43). ↩
In shortYaakov did not face Esav and Lavan with his seven perfected middos, his “Be'er Sheva”; he beat them with their own strength.
The maamar as a whole
R’ Elimelech opens with a puzzle about power: what gives Esav his dominion over Israel? His one mitzvah, he answers: he honored his father with his sword, putting game in Yitzchak’s mouth, and so “al charbecha you shall live” means “on account of” the mitzvos of your sword. Israel need not bring all 613 mitzvos against him. Yaakov honored his father more, while Esav, the Midrash tells, brought him a dog; so Esav is beaten with his own mitzvah, the handle for the axe cut from his own forest. Yehoshua weakened Amalek lefi charev, according to the power of Amalek’s own sword. Yaakov did the same: he went out of Be’er Sheva, his seven perfected middos, and met Esav and Lavan with their own strength.
Takeaway
Esav's power over us rests on the one mitzvah he kept, so we weaken him by keeping that very mitzvah better, honoring our parents more fully than he did. Like Yaakov, we need not throw all our levels into every struggle; we can meet an opponent with the very strength he relies on.