Yaakov's confrontation with Esav in Parashat Vayishlach is often viewed as symbolic not only of Am Yisrael's encounter with its enemies (as discussed yesterday), but also, in a more homiletical sense, of a Jew's struggle against his internal foe - his yetzer ha-ra, or evil inclination, in whatever form it assumes. "Darshanim" have drawn insights from this parasha as to the methods by which one can and should deal and, hopefully, overcome man's tendency to sin.
Chazal, cited by Rashi (32:9), emphasize the three tactics Yaakov employs in preparation for his reunion with Esav: prayer, appeasement, and military strategy. Rav Shlomo Yosef Zevin sees within this program implemented by Yaakov an indication as to how the Torah recommends dealing with one's yetzer ha-ra. The first element is "appeasement," surrendering is some small measure to the evil inclination. In various contexts, Chazal frown upon excessive self-denial and asceticism. Some sources criticize a nazir for abstaining from wine, and in certain situations one who accepts a voluntary fast is considered a sinner. Yaakov's gift of appeasement to Esav, Rav Zevin suggests, represents the necessary "appeasement" to our own instincts, our allowing ourselves - on a limited scale - to indulge, live normal, happy lives, and enjoy the pleasures of the world. In this way, we assuage the yetzer ha-ra and help ensure that it does not overpower us. Indeed, Chazal comment that one who does not work for a living will ultimately resort to theft. If we surrender to the basic human desire for money by earning a living honestly and respectably, we can avoid yielding to the pressures to acquire money criminally.
However, this method is not appropriate in every circumstance. In many situations, the yetzer ha-ra must be confronted with "military means," with force, resistance, and firm opposition. Certain situations of religious challenge do not allow for reasonable compromise; outright opposition to our internal impulses is required. This is symbolized by Yaakov Avinu's military preparations for his meeting with Esav.
Finally, one must pray to God for assistance. We cannot endure this battle alone; we must invoke divine compassion and ask for His help.
Though Rav Zevin does not elaborate on the specific meaning of prayer in the context, perhaps the prayer to which he refers relates to the ability to identify the proper response to one's yetzer ha-ra in a given situation. Some circumstances warrant "appeasement," while other demand "war." How are to know which method to implement in a given situation? How do we know when capitulation to one's yetzer ha-ra oversteps the line and brings on an extended process of moral and spiritual deterioration? For this we turn to God and ask for the insight and "sixth sense" necessary to answer these questions. Only with His help and our sincere effort can we determine the proper and most effective means to defeat "Esav" in all its various manifestations.