Collision avoidance did not begin with sensors or software. It grew from a long history of layered safety strategies that started with very simple ideas. Early engineers focused on protecting occupants once a crash had already happened, introducing seatbelts, stronger frames and later airbags. These technologies accepted that accidents were inevitable and aimed to reduce the harm. In the 1970s and 1980s, systems like anti-lock braking and traction control shifted the focus. They gave drivers more stability in moments of panic, helping them maintain control long enough to avoid a collision altogether. These were the first signs that a car could actively intervene to prevent an accident rather than merely shield the people inside.

As computing power increased, the philosophy expanded. Instead of waiting for a driver’s reaction, vehicles began using cameras, radar and other sensors to observe the road on their own. Each tool brought a different strength: cameras provided detail, radar measured distance and speed, and ultrasonic sensors sensed what was close but easily overlooked. Software knitted these inputs into a single view of the road and projected how different objects might move in the next few seconds. When the system recognized that two paths were about to converge, it could warn the driver or even apply the brakes. In this way modern collision avoidance became a blend of old and new strategies. Passive protection, vehicle control and predictive technology all contribute to a single goal, which is to prevent the moment of impact from ever taking shape, and if it does, to minimize the damage.

In this week’s Torah reading of Vayishlach (Genesis Chapters 32-36), Jacob employs multiple strategies in his upcoming encounter with his brother Esau (remember? the one that wanted to kill him for stealing his blessings?). Jacob is informed that Esau is on his way to “greet” him after his 20-year absence from their homeland of Canaan. Esau is accompanied by an army of 400 men. Jacob is outmanned and outgunned and can’t avoid his brother.

Jacob does three different things in parallel to avoid or minimize the damage of the upcoming clash.

He sends gifts to Esau. He sends multiple flocks of various types on successive occasions, one delivery of flocks followed immediately by another, to assuage his brother’s anger. He also prays. Jacob prays fervently to God to save him and his family. And finally, he prepares for battle. He splits his camp into two, so that if one is attacked, the second can escape.

To add a supernatural element to the upcoming encounter, the very night before the brothers are to meet, an angel attacks Jacob in the middle of the night, and they wrestle until dawn. Jacob withstands the angel’s assault, is blessed by the angel and is informed of his new name: Israel – one who struggles with men and angels and succeeds.

Jacob, though successful, is injured and limps away from that encounter.

His meeting with Esau is much less dramatic in the end.

When Esau is within eyesight, Jacob runs to him and bows seven times, showing his submission. Esau and Jacob embrace each other, kiss and cry.

With much prodding, Esau accepts Jacob’s extravagant gifts. Esau suggests the two groups travel together. Jacob politely declines and they each go their own way.

Jacob and family arrive safely at the land of Canaan and the city of Shechem. Jacob buys some land. His daughter Dina, ventures into the city, where she is raped by the prince of the city who is also named Shechem and claims he wants to marry her. His father, Hamor, king of Shechem, meets with Jacob and sons to bargain for the girl and end up discussing a peace treaty where they will marry each other’s children and live as one people. Jacob’s sons claim they will only consider it if all the men of Shechem circumcise themselves. Hamor and Shechem convince the population, claiming they will then have access to the wealth of Jacob.

All the men of Shechem circumcise themselves. On the third day after the circumcision, when they are in the most pain, two of Jacob’s sons, Simon and Levi, full brothers of Dina, enter the city and kill every man and rescue Dina from the palace. The rest of the brothers take the spoils from the city. Jacob berates Simon and Levi for their violence and for putting his family in jeopardy from the other local inhabitants.

God tells Jacob to move on toward the city of Bet El (where Jacob had his initial dream with the ladder). Jacob and family go and none of the inhabitants bothered them on their way.

Heading further south, Rachel dies while giving birth to Benjamin, Jacob’s twelfth and last son. She is buried on site. Jacob and family make it safely back to his father, Isaac, in Hebron. Isaac dies at the ripe old age of 180 years old and is buried by his sons Esau and Jacob.

The rest of the Torah portion tells us about all of Esau’s progeny and the nation that sprouted from him and merged with the people of Seir.

While Jacob did make it home safely, it’s not nearly the end of his troubles.