Why does the Torah add a 'Nun' to the word 'Tomeru,' i.e. "Tomerun"?
Rashi (to Divrei ha'Yamim II 20:9): In order to stress the importance of the messengers' mission (for zealousness, carefulness and to strengthen the matter).
Why did Yaakov refer to Esav as, "my master"?
Ramban #1: He told his messengers to address Esav as "my master Esav" 1 (and they would also say "your servant Yaakov").
Ramban #2: He did so to impress upon them that even among themselves, they were to refer to Esav only in a respectful manner (since even Yaakov referred to him as his master). 2 He knew that Esav hated him for taking the Bechorah and Berachah, so he now acted as if the sale meant nothing to him, to try to remove the hatred. So he honored him like one honors an older brother, as if he was his father, 3 saying 'my master' and 'your servant' 4 (and subsequently bowing down to him).
Refer to 32:5:151:1.
Malbim: He was showing that the Berachos were fulfilled on Esav, because Yitzchak intended to bless him. "Hevei Gevir l'Achecha" (27:29) - you are my master! I was a stranger with Lavan, and not a ruler. You conquered other lands! It was a long time - don't say that the Berachos will be fulfilled on me soon!
Ha'amek Davar: Even not in front of him, he called him my master, for your friend has a friend (words spread).
Though the prefix 'Lamed' in "l'Esav" and the Ta'amei ha'Mikra suggest otherwise.
Which explains why he said "Ko Somerun l'Adoni l'Esav," even though the messengers' opening words were "Koh Amar Avdecha Yaakov" - See also Oznayim la'Torah.
As the Torah hints when it says, "Kabed Es Avicha" (Shemos 20:12), (to include one's older brother).
What is the significance of "Im Lavan Garti" (I sojourned)?
Rashi #1: He was pointing out that, in spite of his father's blessing ("Be a master over your brother"), he had not become a prince or even an important personality, 1 and that there was no valid reason to bear him hatred. 2
Rashi #2: He warned him (by way of hint, "Garti" Gematriya Taryag' 3 ) that, while living with Lavan, he had kept all the Mitzvos, and that he had not learned from Lavan's evil deeds - in which case he had not lost Hashem's favor and that it was not worth Esav's while to start up with him. 4
Hadar Zekenim: [To scare Esav, he said] I dwelled with Lavan, the greatest swindler, and overcame him - all the more so I can overcome you!
Oznayim la'Torah: He was hinting to him that, if he planned to 'suck his Neshamah out of him with kisses,' 5 he was wasting his time, since Yaakov had lived with Lavan for twenty years and had not strayed from his beliefs.
Ohr ha'Chayim #1: Yaakov acted like a beloved brother, who tells the good and bad things that occurred to him - this shows closeness.
Ohr ha'Chayim #2: I lived 20 years with Lavan the swindler, and I was like a slave, even though I had property - I am ready to be a slave to you, and what a slave acquires his master acquires! Such words can melt a heart of stone.
Refer to 32:5:2:4.
Gur Aryeh: Why does Rashi explain this way? a) The phrase "I dwelt with Lavan" seems superfluous. b) It would have sufficed to write, "I was with Lavan" (Hayisi).
Gur Aryeh: This must be what Yaakov was implying; for otherwise, why should Yaakov mention his lack of stature to Esav?
Presumably, learning Torah Lishmah counted in place of all Mitzvos he could not fulfill, e.g. Kibud Av v'Em, Korbanos, Yibum... (PF)
Ohr Yechezkel (Darchei ha'Avodah, p. 227): Why would Esav the Rasha care that Yaakov guarded the Mitzvos? Esav feared [punishment from] Shamayim, just his Midah of Sheker brought him to do Aveiros.
Why does it say "Leimor"?
Ohr ha'Chayim: The messengers should tell Esav that Yaakov commanded to say that these words, lest he think that they themselves called him 'master' because he is older. This also explains why Yaakov said 'my master' not in front of Esav, i.e. this was the flattery to avoid war.
Why did Yaakov mention that he was with Lavan a long time?
Malbim (to 32:6): What I acquired was only after much time, exertion and labor. It is not due to Yitzchak's Berachos!
Ha'amek Davar: Until now, I was not able to send a gift to you.
QUESTIONS ON RASHI
Rashi writes: "It is not worth your while to hate me over Father's blessings... for they were not fulfilled in me." Doesn't this assertion seem disrespectful to his father Yitzchak?!
Gur Aryeh #1: Rashi therefore continues that Yaakov included a second message to Esav, "I kept the 613 Mitzvos." Yaakov said, 'Yitzchak's blessings were not primarily for success in this world - as you might have imagined, Esav - but rather blessings for fulfilling the Torah. 1 And this was in fact fulfilled! I know that you will not be jealous over that!'
Gur Aryeh #2: Esav assumed that Yitzchak's blessings would come true immediately. Yaakov told Esav that the blessings were not fulfilled in himself, but rather would be fulfilled in the future, for his descendants. Esav cared little for his children, 2 and therefore had no reason to be jealous.
Rashi writes: "'Garti' - I kept the 613 (Taryag) Mitzvos." What was Yaakov telling Esav?
Gur Aryeh #1: After Yaakov told Esav that the blessings had not been fulfilled in him, he added that the blessings were mainly for success in keeping the Torah. 1
Gur Aryeh #2: Yaakov was telling Esav that he was confident that the merit of Torah would protect him. 2
Refer to 32:5:3.1:1.
Gur Aryeh: Esav surely had seen how Torah and Mitzvos had protected his father Yitzchak. Esav was not a fool - only wicked!
Rashi writes: "I kept the 613 (Taryag) Mitzvos." But Yaakov married two sisters!
Gur Aryeh: Yaakov did so based on his Ru'ach ha'Kodesh. 1 He kept the Mitzvos, including this one, in all other instances.
Rashi writes: "I kept the 613 (Taryag) Mitzvos." But the Gemara (Yoma 28b) tells us only that Avraham kept the entire Torah; did Yaakov do so as well?
Maharal (Tif'eres Yisrael Ch. 20, p. 61-63): The Torah is HaSh-m's Divine wisdom. Avraham was uniquely qualified to observe it, having recognized his Creator independently (i.e. without having been taught by anyone). Avraham's trait was Chesed, and the Torah begins and ends with deeds of Chesed. Yaakov was also qualified; his trait was Emes (truth), and the Torah is Toras Emes. Nevertheless, Avraham is singled out by the Gemara because he was at the level of fulfilling the Torah as if he had been commanded, Yaakov to a lesser degree, 1 and Yitzchak less than Yaakov. They nonetheless volunteered to observe the Torah on their own. 2
Maharal: The trait of Emes cannot exist fully in this world of Sheker (falsehood).
Also refer to 26:5:3.3:1 and 26:5:3.1:3.
