Vayishlach – Page 11 – Peninim on the Torah

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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Moshe Marcovich In Vayishlach, 5758, Vayeilech

I can no longer go out and come in, for Hashem has said to me, “You shall not cross this Yarden.” (31:1)

Considering Moshe Rabbeinu’s advanced age, one would expect that his inability to execute the demands of his office physically would impede him from fulfilling his leadership role. But Moshe, however, asserted that “Hashem has said to me, You shall not cross this Yarden.” According to human nature, one undertakes to perform an endeavor, and “afterwards” he waits to see if Hashem is pleased with his plans. This approach is confirmed by the actions of tzaddikim who are mishtadel, endeavor, to do they can, rather than to wait passively for Divine intervention to solve every problem. Yaakov Avinu indicated to his…

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Moshe Marcovich In Vayishlach, 5758

I sojourned with Lavan and have lingered until now. (32:5)

The numerical equivalent of “h,rd“, “garti” is 613, or dhr,, taryag, which is the number of mitzvos the Jew is commanded to observe. Thus, the Midrash interprets Yaakov’s words to mean, “Although I have sojourned with Lavan, I have observed the 613 mitzvos, and I have not learned from his evil ways.” Yaakov was affirming his righteousness, despite his exposure to Eisav’s evil environment. We can derive an important lesson from this pasuk. Yaakov Avinu stated emphatically that he had observed all 613 mitzvos. Yet, he also asserts that he had not been influenced by Lavan’s evil ways. Is it…

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Moshe Marcovich In Vayishlach, 5758

And Yaakov was greatly afraid and was distressed. (32:8)

When Yaakov heard that Eisav was coming towards him with an army of four hundred men, he was filled with anxiety and fear. Why? What caused Yaakov to be overcome with fear? Did not Hashem assure him that He would be with him and protect him? Did Yaakov not have faith in the Almighty? Rashi explains that Yaakov’s fear resulted from an overriding concern that he had sinned, thereby causing Hashem to rescind His favor. Twenty two years in the evil environment of Lavan affected him. While it did not influence Yaakov, he still feared that he was no…

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Moshe Marcovich In Vayishlach, 5758

Their flocks, their cattle, their donkeys, whatever was in the town and whatever was in the field, they took. (34:28)

The behavior of Bnei Yaakov begs explanation. Why did they take the cattle and sheep? Let us conjecture that they were justified in killing Shechem and Chamor for their immoral treatment of Dinah. Perhaps they were compelled to kill the men of Shechem for fear that they would seek vengeance. What, however, would justify pillaging their livestock? This act would cause people to think that their motivation for killing was really not sincere. Horav Elchanan Sorotzkin, zl, feels that Bnei Yaakov’s actions regarding the livestock communicates a significant message regarding the underlying reason for Shechem and Chamor’s original offer to…

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Moshe Marcovich In Vayishlach, 5758

And Timna was a concubine to Elifaz, son of Eisav, and she bore Amalek to Elifaz. (36:12)

Rashi cites the Talmud Sanhedrin 99b which explains the Torah’s emphasis on Timna. Avraham Avinu was held in such esteem that people were eager to associate in any way with his descendants. Timna was the daughter of nobility; yet when she came to Avraham, Yitzchak and Yaakov to convert, she was not accepted. Since she was so anxious to marry a descendent of Avraham, she said to Elifaz, Eisav’s son, “If I may not become your wife, at least let me be your concubine.” This union produced our archenemy–Amalek. The commentators are all troubled by the Patriarchs’ reaction to Timna’s…

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Rabbi L. Scheinbaum In Vayishlach, 5757

“And he struck the socket of his hip, and Yaakov’s hip socket was dislocated.” (32:27)

The Zohar Ha’Kadosh interprets the “kaf yerech” as “tamchin do’oraisa,” referring to those who support Torah. The Chafetz Chaim explains that Eisav’s angel disputed Yaakov’s claim to the blessings, offering the argument that Eisav had as much right to the blessings as Yaakov did. Yaakov retorted that his descendants would one day receive the Torah to study. Although Eisav’s angel could not impugn this rationale, he nevertheless attempted to hurt Yaakov. He succeeded in weakening the financial support for Torah. In the “Ikvasa d’Meshicha,” the period of time close to the advent of Moshiach, Torah supporters will seek excuses to…

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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)

I can no longer go out and come in, for Hashem has said to me, “You shall not cross this Yarden.” (31:1)

I sojourned with Lavan and have lingered until now. (32:5)

And Yaakov was greatly afraid and was distressed. (32:8)

Their flocks, their cattle, their donkeys, whatever was in the town and whatever was in the field, they took. (34:28)

And Timna was a concubine to Elifaz, son of Eisav, and she bore Amalek to Elifaz. (36:12)

“And he struck the socket of his hip, and Yaakov’s hip socket was dislocated.” (32:27)

YEARS

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