Vayishlach – Page 12 – Peninim on the Torah

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle… unto this day because he (Eisav’s angel) struck the hollow of Yaakov’s thigh in the sinew of the thigh muscle.” (32:33)

As Yaakov wrestled with Eisav’s angel, he was injured on that fateful night. As a constant reminder of that “conflict,” we are forbidden from eating the sciatic nerve of an animal. In the Talmud Chullin 99b, Chazal comment that giddin, nerves, have no taste. It is, therefore, perplexing that the Torah would prohibit the consumption of a food which has no taste. The Torah ostensibly seeks to provide us with the opportunity for performing mitzvos. Consequently, even if a mitzvah is reasonably simple to perform, it still presents a valuable opportunity for spiritual advancement. Horav Avigdor Nebentzal, Shlita, offers a…

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Sruly Schnair In Vayishlach, 5756

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle.” (32:33)

We may question the manner in which we commemorate Yaakov Avinu’s miraculous triumph over Eisav’s angel. One would think that such an extraordinary achievement would be remembered through a positive act, rather than a negative one. Horav Moshe Feinstein, z.l., infers a valuable lesson from the manner of eternalizing Yaakov’s monumental success over adversity. The abstention from eating the gid ha’nasheh addresses the fact that throughout history we are confronted by difficult situations which require Hashem’s interventions which is always there. Nonetheless, we would rather not be tested with such ordeals. In our daily tefillah, we implore Hashem “Do not…

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Sruly Schnair In Vayishlach, 5756

“And it came to pass as her soul was departing — for she died — that she called his name Ben Oni, but his father called him Binyamin.” (35:18)

In focusing upon the disparity between the names given to the child by his respective parents, the Ramban comments that Rachel sought to emphasize the pain and sorrow connected with his birth. In contrast, Yaakov wanted his son’s name to have an optimistic connotation. The word “oni” can be translated as “mourning” or “strength.” Yaakov sought to preserve the name that Rachel had chosen, while giving it a positive undertone. In an article written in the winter of 1943, during the height of the slaughter in Europe, Horav Eliyahu Meir Bloch, z.l., used the words of the Ramban to encourage…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“I have acquired oxen and donkeys, flocks of sheep, servants and maidservants.” (32:6)

When Yaakov sent messengers to Eisav, he emphasized that all that he had earned while working for Lavan did not result from his father’s blessings. They were neither from “the dew of the heavens” nor from “the fat of the land.” What prompted Yaakov to say this? Horav Noach Orlowek, Shlita, cites the Vilna Gaon who asserts that anger first originates in the mind; the angry person feels he has a legitimate reason to be angry. It later develops into words which one expresses when he vents his anger. If uncommunicated, these “words” lead to actions which can, at times,…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And a man wrestled with him.” (32:25)

Rashi cites Chazal who explain that the “ish” who wrestled with Yaakov was none other than Samael, the guardian angel of Eisav. Rashi says, however, that the angel who met Yosef as he searched for his brothers was Gavriel. What prompts Rashi to identify the angel who fought Yaakov as Samael and the angel who met Yosef as Gavriel? Horav Leib z.l., who was Av Beis Din in Pressburg, offers a novel response. He notes the disparity in behavior between the two angels. After Yaakov fought all night with his angel, he asked for one small favor– to be blessed….

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And he (the angel) saw that he could not prevail over him (Yaakov), and he touched the hollow of his thigh.” (32:26)

Yaakov Avinu and the angel representing Eisav were locked in battle the entire night. Perceiving that he could not prevail over Yaakov, the angel unleashed his most powerful weapon, one that would surely disrupt Yaakov’s concentration. The Sforno explains that the angel showed him an image of the future leaders of Klal Yisrael sinning. Yaakov’s resulting concern caused him to momentarily lose focus, enabling the angel to strike him in the hollow of his thigh. Since Yaakov’s strength was derived from his complete focus upon the Almighty both in thought and speech, the moment this connection was undermined he became…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And it came to pass as her soul was departing, for she died, that she called his name Ben-oni, but his father called him Binyamin.” (35:18)

As Rachel was about to leave this world, she realized that the child she had longed for was about to be born. She named him Ben-oni. According to the most common interpretation, Ben-oni is Aramaic for, “the son of my grief.” Yaakov called the child, “Binyamin,” which in Hebrew means, “the son of my right hand.” The Ramban states that there are two contrasting views expressed by the father and mother of this child. Rachel, the dying mother, seems to have accentuated the pessimistic significance of the word iut, “a son of my sorrow”. Yaakov, on the other hand, decided…

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And Yitzchak expired and died, and was gathered unto his people, old and full of days.” (35:29)

The Torah’s account of Yitzchak’s death is different than that of Avraham’s death. In relating Avraham’s death, the Torah states.

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Rabbi L. Scheinbaum In Vayishlach, 5755

“And Avraham expired and died at a good old age, old and content, and he was gathered unto his people.” (25:8)

Why, in relating Avraham’s death, does the word ,nhu, and (he) died, precede Avraham’s name, while concerning Yitzchak, it mentions ,nhu after Yitzchak’s name? Horav Moshe Feinstein z.l., explains that Yishmael repented prior to Avraham’s death. Consequently, the Torah states that Avraham died b’seivah tovah, in a good old age. He lived to see both of his sons live a virtuous life. They followed in his Torah path. The mention of his good name and exalted reputation filled them with pride. Indeed, Avraham lived on through the legacy he imparted to his sons. For this reason Avraham’s death is mentioned…

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Sruly Schnair In Vayishlach, 5754

“I have sojourned with Lavan and stayed until now. And I have oxen and donkeys.” (32:5,6)

Rashi explains that Yaakov was telling Eisav, “Despite my stay with Lavan, I have still been able to observe the taryag, 613, mitzvos, and I did not learn his evil deeds.” Horav Yitzchak Z. Soloveitchik z.t.l. once met the Rav of Hamburg. During the conversation, the Rav explained how Yaakov was able to live in the presence of the evil Lavan and remain pure. Yaakov himself gave the reason for his success, when he said, “I have (an) ox and donkey.” As far as Yaakov was concerned, Lavan was equal to an ox or donkey. To Yaakov there was no…

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“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle… unto this day because he (Eisav’s angel) struck the hollow of Yaakov’s thigh in the sinew of the thigh muscle.” (32:33)

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle.” (32:33)

“And it came to pass as her soul was departing — for she died — that she called his name Ben Oni, but his father called him Binyamin.” (35:18)

“I have acquired oxen and donkeys, flocks of sheep, servants and maidservants.” (32:6)

“And a man wrestled with him.” (32:25)

“And he (the angel) saw that he could not prevail over him (Yaakov), and he touched the hollow of his thigh.” (32:26)

“And it came to pass as her soul was departing, for she died, that she called his name Ben-oni, but his father called him Binyamin.” (35:18)

“And Yitzchak expired and died, and was gathered unto his people, old and full of days.” (35:29)

“And Avraham expired and died at a good old age, old and content, and he was gathered unto his people.” (25:8)

“I have sojourned with Lavan and stayed until now. And I have oxen and donkeys.” (32:5,6)

YEARS

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