To what end did Yaakov send Esav an inventory of his assets? Why was he not concerned for arousing envy?
Rashi and Targum Yonasan: He was playing down his father's blessing, by telling Esav that his wealth was neither from 'the dew of the heaven' nor from 'the fat of the earth' 1 with which their father had blessed him (27:28).
Hadar Zekenim: (He hinted to his merits.) "Shor" alludes to Yosef. "Chamor" alludes to Yisachar. "Tzon" is Yisrael, and so are "Eved v'Shifchah."
Oznayim la'Torah #1: He was insinuating that, although his father's Berachos regarding wealth had materialized - both regarding himself and regarding Esav, 2 the Berachah "Ya'avducha Amim... v'Yishtachavu Lecha Bnei Imecha" (27:29); and the corresponding Berachah to Esav "Es Achicha Ta'avod" (27:40), had not - in spite of the long period of time that he had spent with Lavan ("va'Eichar Ad Atah" (32:5)).
Oznayim la'Torah: Sometimes wealth is a Segulah to find favor in the eyes of others - even in the eyes of one's enemies. 3
Bereishis Rabah (75:6): "Shor" alludes to Mashu'ach Milchamah - "Bechor Shoro Hadar Lo" (Devarim 33:17). "Chamor" alludes to Mashi'ach, who will come to riding on a donkey (Zecharyah 9:9). "Tzon" is Yisrael (Yechezkel 34:31). "Eved v'Shifchah" and "Chen" refer to Yisrael looking and praying to Hashem (Tehilim 123:2,3). 4
Ha'amek Davar: Esav was leader over 400 men. Wealth without authority would not arouse his jealousy.
Riva: But the Gemara (Bava Kama 63a) implies that animals are in fact considered products of the earth (Gidulei Karka)? Refer to 32:6:1.2:1.
Oznayim la'Torah: As Esav himself will shortly admit - "Yesh Li Rav, Achi" (33:9) - since there is no problem with both of them becoming rich.
Since people tend to look down on the poor and belittle them.
Etz Yosef (on the Midrash): Yaakov and Esav had a tradition from Yitzchak and Avraham about Mashu'ach Milchamah, Mashi'ach ben David and Am Yeshurun. Yaakov showed that he merited them. (Perhaps this is so Esav will think that Yitzchak's Berachos to Yaakov were spiritual matters, and he will not resent losing them. - PF)
Why did he present the list in the singular?
Rashi: In everyday speech, one tends to refer to many oxen as 'Shor.' 1
Malbim: I have a small amount of every species (do not say that Yitzchak's Berachah made me wealthy).
Bereishis Rabah (75:6): From one ox came many oxen. From one donkey came many donkeys....
Maharzu (on Bereishis Rabah 75:6): It is to expound each matter through a Gezerah Shavah (refer to 32:6:1:5).
Rashi: Just as one says, 'The cock crowed.'
What did Yaakov mean when he added, "And I have sent to inform my master"?
Rashi: He was informing Esav that he was coming personally to see him. 1
Malbim: I request from you a place to live in your land.
Ha'amek Davar: It was so Esav will accept the gift.
See Sifsei Chachamim.
What did Yaakov mean when he concluded, "... to find favor in your eyes"?
Ramban (explaining Rashi): In order to find favor with him by doing whatever he (Esav) would ask of him, and to assure him that he was at peace with him and wanted his love.
Ramban: He said this with reference to the previous phrase, to inform him that he was coming with a lot of property, which was available for his use - hinting at the huge gift that he was about to send him, or that he was welcome to help himself to whatever he wished of it. 1
Targum Yonasan: When he said "To find favor in the eyes of my master," he meant that he would no longer bear him a grudge over the Berachah that he had received from his father.
Seforno: He meant that he had no doubts that Esav would be pleased to hear of the wealth that he had amassed.
He wanted to appease him. Refer to 32:4:4:1*.
That explains why, later in the Parshah, in reply to Esav's question concerning his property, he repeated the statement "To find favor in my master's eyes."
Why did Yaakov omit camels, from which he sent to Esav, and mentioned slaves, which he did not send to him?
QUESTIONS ON RASHI
Rashi writes: "I have oxen and donkeys - Father said to me, 'from the dew of the heavens and the fat of the earth' (27:28) - and these [assets] are neither!" How do we know that this was what Yaakov meant?
Gur Aryeh: In the preceding verse (32:5), Yaakov implied that he had not received the fulfilment of Yitzchak's blessings; 1 but now he makes it sound like he is a rich man (for "Shor" and "Chamor" mean many of each)? Rather, Yaakov was saying that this too was not due to Yitzchak's blessings.
Rashi writes: "... But these are neither from the heavens nor from the earth." But the Gemara (Bava Kama 63a) implies that animals are in fact considered products of the earth (Gidulei Karka)?
Riva, Gur Aryeh (to Devarim 14:26): While it is true that an animal is created from the earth, and derives its sustenance from the earth, it does not emerge directly from the earth!
Rashi writes: "'Shor va'Chamor' - It is normal to call many oxen in the singular, 'Shor.'" But perhaps it means literally just one?
Gur Aryeh: Yaakov would immediately send Esav a large gift, including many oxen and donkeys (32:14-16).
Rashi writes: "I am sending to inform my master - ... to inform you that I am coming to [meet] you." How else might we have understood it?
Gur Aryeh: Do not explain that Yaakov meant, 'I am sending to inform you that I have many animals, to find favor in your eyes;' for why would Esav be pleased about that? Rather, 'I am informing you that I am coming, and I come in peace seeking your love." 1
