Before beginning an examination of Jacob's time in Palestine, it is of interest to analyze an episode which has had a fundamental influence upon the subsequent fate of Israel; we speak here of Jacob’s meeting with his brother Esau. Laban was the first obstacle Jacob encountered along the track to Palestine but he overcame that fairly easily, without much trouble. The nature of the second obstacle, Esau, was very different and Jacob could expect a far greater reprisal from him. Eloquent proof of this is the drastic change of tone in Genesis between the two episodes. Laban, after all, was the father of Jacob's wives and grandfather of his children. However badly Jacob may have behaved towards him, the most he would have likely suffered at the hands of his father-in-law would have been economic sanctions. He would certainly have had no fear for his life or those of his children; in fact, he discussed the matter with Laban as an equal. He quarreled, shouted, answered the charges with counter-charges, and finally he concluded a covenant without ceding so much as a goat. Rachel did not even stand up when her father came into her tent.
Jacob's behavior in the subsequent episode was a far different story. Regarding Esau, he was panic-stricken; he did nothing to hide his anguish. He prayed. He was desperate. He gave away a fortune, immense for those times, with no guarantees. He even prostrated himself on the ground, together with his wives and children, muttering excuses, humbly imploring. Without doubt it was the worst and most critical moment of his life.
Twenty years had passed since Jacob and his mother had attempted to disinherit Esau, denying him his birthright and Isaac's heritage. During all this period the two brothers had made no contact with each other. Jacob, therefore, could not know if Esau's fury at being the victim of this treacherous blow had passed, or if he still harbored thoughts of revenge. On the other hand, Esau could not have known the reason for Jacob's return to Palestine and, therefore, could have viewed this as a personal threat. So clearly Esau's behavior was an unknown factor for Jacob, who tackled the problem as soon as he left Laban.
Because his movements were slow, it took Jacob at least a couple of weeks to get from Tadmor to Damascus, and an additional fifteen days to the Jordan fords, which were about four or five days' march from the country of Seir. There was intense caravan traffic between Syria and Palestine and Jacob could neither hope to pass unobserved, nor assume that the news of his arrival would not reach Esau, who could certainly intercept him before he entered Palestine. To prevent this danger and sound out his brother's intentions, “Jacob sent messengers ahead of him to his brother Esau in the land of Seir, the country of Edom. He instructed them: 'This is what you are to say to my master Esau: I have been staying with Laban and have remained there till now. I have cattle and donkeys, sheep and goats, menservants and maidservants. Now I am sending this message to my lord, that I may find favor in your eyes.' When the messengers returned to Jacob, they said, 'We went to your brother Esau, and now he is coming to meet you, and four hundred men are with him.' Jacob was in great fear and distress.” (Gen 32, 4-8). The fact that Esau had moved out with such a large contingent of armed men indicated in no uncertain way his belligerent intentions, and Jacob began to fear seriously for his life; “I have great fear of my brother Esau, for I am afraid he will come and attack me and also the mothers with their children” (Gen 32, 11).
Before his departure Haremhab gave him ample assurances that all difficulties would be smoothed over (Gen 32, 9). Jacob was in fact appealing that those promises be honored, when he was threatened by Laban at Tadmor; but were the promises valid in Esau’s case? Laban was an Aramite and a foreigner, even though an ally. Esau on the other hand, although Jacob's twin brother, was himself a prince of the Egyptian Empire, and as such a natural ally of Haremhab. Thus, this being a family matter, Esau could request that the Egyptians keep out of affairs that did not concern them. It is logical to presume that the Egyptians would take care not to favor either one or the other.
Beginning from Genesis 32, 2, however, it is clear that Jacob once again requested protection from the Egyptian authorities: .”.. the angels of Elohim met him. When Jacob saw them he said, 'This is the camp of God!' And he named that place Mahanaim.” Mahanaim means “military encampment.” It was a camp of “angels of Elohim” and, therefore, of Egyptian soldiers. Mahanaim was located in the Gilead region, north of the Jabbock river, and overlooked the track that led to the Jordan fords. It was thus an important garrison that controlled the north-east entrance to Palestine.
Jacob addressed himself to the commander of the garrison, the highest Imperial authority in that sector: “Save me, I pray, from the hand of my brother Esau, for I am afraid he will come and attack me, also the mothers with their children.”
Evidently the garrison commander agreed to protect him; he is remembered in Genesis 48, 16 as “the Angel who has delivered me from all harm.” How he provided this protection is not explained, except for one detail: he permitted Jacob to pitch his tents close to Mahanaim (Gen 32, 14), where Esau obviously could not dare assail his brother.
The traditional account reported in Genesis does not mention any intervention by “angels” exerted over Esau, but attributes Jacob's salvation exclusively to the rich gifts he sent in advance (Gen 32, 13-21). However, an analysis of the account indicates with sufficient certainty that the officer commanding the Egyptian troops--or perhaps Haremhab himself, alias El Saddai--must have effected some sort of mediation between the two brothers. The affair of the gifts, in fact, seems rather obscure outside this theory. Esau had arrived in force--not as a parade to honor his brother, but because he intended to capture him and take him to Seir. Therefore, it is inconceivable that he would be content with only a part of his brother's wealth, when he had the intention and capability to have it all.
On the other hand, if Jacob really had had the unconditional protection of the garrison commander, there would have been no need of all these gifts. In order to explain this episode, it is necessary to understand the Egyptian commander's position; his duty was to maintain order and harmony among the Empire's subjects. He could not possibly allow personal preferences to be shown to either of these two “rivals.” He, therefore, had to find (and impose) a compromise solution that would be sufficiently “face-saving” to both, without exacerbating anyone's feelings.
Esau had come with a great military display and belligerent intentions; he could not possibly go back humiliated and empty-handed. So he had to impose conditions that would make it appear that he was not the loser. Economic recompense was first. The fact that the livestock Jacob sent was numbered with such precision indicates that it was supplied to meet the terms of a detailed agreement. Secondly, Esau must have insisted that his brother humiliate himself at his feet, acknowledging publicly the latter's right to Isaac's heritage. He would then pardon his brother for past intrigues, sealing the question of succession and highlighting his own goodness of heart. This presumes that it was not publicly known that Esau had acted through the imposition or mediation of a third party, and this may indeed have been his third condition.
It may also be the reason why Genesis does not mention any mediation by a third party and attributes the peace reached between the two brothers exclusively to the gifts offered and to Esau's magnanimity. The Bible reports the facts that were outwardly visible, that is, all that the public saw and knew, but not what went on behind the scenes, or any secret clauses. It omits any mention of the rights of succession regarding the two brothers; it is clear on that occasion, however, that Jacob must have been obliged to publicly acknowledge Esau as the true heir (Jacob, in fact, addressed him with the words “my lord”). This detail was certainly made clear traditionally, but was later omitted for obvious reasons.
The meeting took place on the banks of the Jabbock: “Jacob bowed down to the ground seven times as he approached his brother. But Esau ran to meet Jacob and embraced him: he threw his arms around his neck, kissed him and cried.” (Gen 33, 3-4).
With the birthright problem solved, the two brothers were definitively reconciled.