Vayishlach – Page 10 – Peninim on the Torah

“No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

The names “Yaakov” and “Yisrael” allude to two distinct periods in the spiritual condition of our People. Horav Meir Shapiro, z.l., presents an historical perspective based upon these two names. The name Yisrael, symbolizing strength and sovereignty, was evident in the period of “hode,” glory, in the life of our nation: when Torah and mitzvah went side by side; when their study and observance were part and parcel of every Jew’s “weltenshaung;” when faith in the Almighty beat in everyone’s heart. A period of “shiflus,” lowliness, unfortunately was also manifest in our nation: when we descended to the nadir of…

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Rabbi L. Scheinbaum In Vayishlach, 5761

“Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

Rashi explains that an angel exists only to perform Hashem’s will, and his “name” reflects his mission. By asking the angel for his name, Yaakov Avinu sought to determine the nature of his mission. The angel replied that he had no established name, since the names of angels change in accordance with their mission. Horav Leib Chasman, z.l., posits that when the angel responded, “Why then do you inquire of my name?” it was a rhetorical question, constituting his response to Yaakov’s query. A person’s name indicates his essence and true nature. Adam HaRishon gave names to all of the…

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Rabbi L. Scheinbaum In Vayishlach, 5761

»So Yaakov called the name of the place Peniel…The sun rose for him as he passed Penuel”… (32:31,32)

Horav Yosef Konvitz, z.l., one of the early pioneers of Orthodoxy in America, applied this pasuk to explain the dismal state of Jewish observance in the early part of the twentieth century. Most Jews at the time viewed every aspect of religious life with a haphazard, begrudging, even antagonistic attitude. Many were ignorant of Torah law. Some even acted l’hachis, deliberately transgressing Torah and mitzvos for profit or power. Kashrus, which in Europe was accepted by everybody, was unreliable at best. America was devoid of spiritual hope, posing an alarming threat to Torah-based Judaism. The European immigrants who came to…

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Rabbi L. Scheinbaum In Vayishlach, 5760

“No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

The names “Yaakov” and “Yisrael” allude to two distinct periods in the spiritual condition of our People. Horav Meir Shapiro, z.l., presents an historical perspective based upon these two names. The name Yisrael, symbolizing strength and sovereignty, was evident in the period of “hode,” glory, in the life of our nation: when Torah and mitzvah went side by side; when their study and observance were part and parcel of every Jew’s “weltenshaung;” when faith in the Almighty beat in everyone’s heart. A period of “shiflus,” lowliness, unfortunately was also manifest in our nation: when we descended to the nadir of…

Home -> 5760 -> Vayishlach

Rabbi L. Scheinbaum In Vayishlach, 5760

“Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

Rashi explains that an angel exists only to perform Hashem’s will, and his “name” reflects his mission. By asking the angel for his name, Yaakov Avinu sought to determine the nature of his mission. The angel replied that he had no established name, since the names of angels change in accordance with their mission. Horav Leib Chasman, z.l., posits that when the angel responded, “Why then do you inquire of my name?” it was a rhetorical question, constituting his response to Yaakov’s query. A person’s name indicates his essence and true nature. Adam HaRishon gave names to all of the…

Home -> 5760 -> Vayishlach

Rabbi L. Scheinbaum In Vayishlach, 5760

»So Yaakov called the name of the place Peniel…The sun rose for him as he passed Penuel”… (32:31,32)

Horav Yosef Konvitz, z.l., one of the early pioneers of Orthodoxy in America, applied this pasuk to explain the dismal state of Jewish observance in the early part of the twentieth century. Most Jews at the time viewed every aspect of religious life with a haphazard, begrudging, even antagonistic attitude. Many were ignorant of Torah law. Some even acted l’hachis, deliberately transgressing Torah and mitzvos for profit or power. Kashrus, which in Europe was accepted by everybody, was unreliable at best. America was devoid of spiritual hope, posing an alarming threat to Torah-based Judaism. The European immigrants who came to…

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Rabbi L. Scheinbaum In Vayishlach, 5759

I have sojourned with Lavan. (32:5)

Yaakov Avinu implied his fortitude in maintaining his observance of the Taryag 613 Mitzvos, , by using the term “garti” – as the numerical value of the word “garti” is 613. Why did Yaakov emphasize the fact that he observed the 613 mitzvos? Why could he not simply have said, “I did not learn from Lavan’s actions; I have maintained my own spiritual level? Why did he stress his performance of the actual mitzvos? Horav Baruch Mordechai Ezrachi, Shlita, notes that the catalyst for spiritual concern is not always complacency, degeneracy or free-thinking. Some individuals take the original pristine Torah…

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Rabbi L. Scheinbaum In Vayishlach, 5759

I have sojourned with Lavan and have lingered until now.

Rashi cites the Midrash which emphasizes that the numerical value of the word “garti,” “I have sojourned,” is 613, corresponding to the number of mitzvos Hashem gave to the Jewish People. Hence, Yaakov implied to Eisav, “Though I have sojourned with Lavan, I have observed the Taryag mitzvos and have not learned from his evil ways.” Yaakov stood firm and unafraid of Eisav, his spiritual level intact. Yaakov’s comment to Eisav seems redundant. Certainly, if he had the fortitude to observe all 613 mitzvos, he surely did not mimic any of Lavan’s negative actions! Horav Zaidel Epstein, Shlita, infers from…

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Rabbi L. Scheinbaum In Vayishlach, 5759

And Yaakov became very frightened, and it distressed him. (32:8)

Simply, Yaakov Avinu was concerned about the potential for Eisav to harm him and his family. Rashi explains that Yaakov was afraid that he would be killed. He was also distressed that he would be victorious in the ensuing battle and kill others in the process. The Ralbag comments that since distress is a stronger form of fear than fright, the prospect of killing another human being was more upsetting than the risk that he himself might be killed. This demonstrates the remarkable virtue of Yaakov Avinu. In the Talmud Berachos 4A, Chazal explain that Yaakov’s fear emanated from a…

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Rabbi L. Scheinbaum In Vayishlach, 5759

Yaakov was left alone and a man wrestled with him until the break of dawn. (32:25)

Rashi cites the Talmud in Chullin 9A that says that Yaakov had forgotten some pachim ketanim, small earthenware pitchers, and had returned to retrieve them. Chazal derive from the fact that Yaakov returned for some inexpensive vessels that “to the righteous, their money is dearer to them than their bodies. Since they earn every penny with great diligence, their integrity is impeccable, everything they own is very dear to them.” Chazal’s words obviously reflect a deeper meaning. We do not venerate an individual for exhibiting greater care for his material possessions than for his own body. Horav Simcha Zissel M’Kelm…

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“No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

“Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

»So Yaakov called the name of the place Peniel…The sun rose for him as he passed Penuel”… (32:31,32)

“No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

“Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

»So Yaakov called the name of the place Peniel…The sun rose for him as he passed Penuel”… (32:31,32)

I have sojourned with Lavan. (32:5)

I have sojourned with Lavan and have lingered until now.

And Yaakov became very frightened, and it distressed him. (32:8)

Yaakov was left alone and a man wrestled with him until the break of dawn. (32:25)

YEARS

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