wickedness, in to teach Ahasuerus's enduring wickedness, in to teach Abraham's enduring righteousness, in to teach Moses and Aaron's enduring righteousness, and in to teach David's enduring humility. Notwithstanding Esau's conflicts with Jacob in , a Baraita taught that the descendants of Esau's descendant Haman studied Torah in Benai Berak. In medieval Jewish interpretation The parashah is discussed in these medieval Jewish sources: Genesis chapter 32 Notwithstanding Esau's conflicts with Jacob in , the Baal HaTurim, reading the Priestly Blessing of , noted that the numerical value (gematria) of the Hebrew word for peace (, ) equals the numerical value of the word Esau (, ). The Baal HaTurim concluded that this hints at the Mishnaic dictum (in Avot 4:15) that one should always reach out to be the first to greet any person, even an adversary. Baḥya ibn Paquda taught that whenever God singles out a person for special favor, that person is under an obligation of increased service as an expression of gratitude for that favor. Baḥya reasoned that because of this, when some good fortune happened to the righteous of ancient times, they were troubled for two reasons: First, that they should not fall short in the fulfillment of the service and gratitude that they owed for this good fortune and that it should not turn into misfortune for them, as Jacob said in , "I have diminished from all the mercies, and truth which You have shown to Your servant." And secondly, that this should not be God's reward for their service, at the expense of their reward in the World To Come, as the Sages explained , "And repays them that hate Him to their face (during this life) to destroy them (in the hereafter)." Maimonides taught that when Scripture reports an angel's appearance or speech, it reports a vision or dream, whether Scripture expressly states this or not. This, Maimonides held, was the case when reports with regard to Jacob, "And a man wrestled with him." Maimonides concluded that this took place in a prophetic vision, as states that the "man" was an angel. Maimonides noted that the circumstances in are exactly the same as those in the vision of Abraham in , where Scripture starts with the general statement of , "And the Lord appeared to him . . . ," and follows with a detailed description. Similarly, Maimonides taught, the account of