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

Upon hearing the grim news that Eisav was approaching, Yaakov was gripped with a terrifying fear. He immediately began preparing for this confrontation. He prepared for battle, prayed ardorously to Hashem, and did teshuvah, repentance. Fear can either be a remarkable asset or a debilitating hindrance. Horav A.H. Lebowitz, Shlita, cites the Midrash which describes another fear experienced by Yaakov’s descendants, centuries later at the time of the miracle of Purim. When Haman’s decree to annihilate every Jew in the Persian Empire, was issued, the Jews searched for a similar precedent in history.  The initial response of the past would…

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“And he said, “Your name shall no longer be called Yaakov, but rather Yisrael for you have striven with G-d and with people and you prevailed.” (32:29)

Does it matter which name we use to refer to Yaakov?  Indeed, the name Yisrael is the name by which his descendants are called.  This appellation is not merely Yaakov’s new name, it actually describes the Jewish mission.  The Kovner Rav, Horav A. Shapiro z.t.l., notes that the name Yaakov has no plural construct. There are no “Yaakovim”! The term Yisraelim is applied whenever we refer to a group of Jews.  Consequently, he suggests that the name Yaakov applies to the Jew as an individual, alone and reclusive.  The solitary Jew becomes the prime focus for “Eisav’s” angel. He is…

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“And Hashem said to Yaakov, arise, go up to Bais Kail and dwell there and make an altar to the G-d that appeared to you when you fled Eisav your brother.” (35:1)

Horav A. Miller, Shlita, states that this “dwelling” was not intended to be a permanent residence. Hashem only wanted Yaakov to stop and take an accounting of what had happened until the present. The purpose of this “dwelling” was to avail Yaakov the opportunity for contemplation, so that he could reflect upon all the wonders which Hashem had created for him. Considering this information was not sufficient. It was incumbent upon him to allocate a specific time to meditate and appreciate all the good which Hashem had done for him. Every experience was part of a chain of events specifically…

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“These are the chiefs of the sons of Eisav.” (36:15)

Horav Y. Hutner z.t.l. makes note of the fact that the expression “aluf”, chief, is used only in regard to the descendants of Eisav. The descendants of Yishmael, however, are referred to as “nasi”, prince”. He explains that this disparity in terminology had catalyzed a disparity in their relationship to Am Yisrael. In the Talmud, Sanhedrin 99a, Chazal interpret the term, “aluf,” to be a sovereign without a crown. Eisav merited the name of monarch in a limited sense. He will survive as a nation until that day when “the saviors will ascend Har Tzion to judge Eisav’s mountain, and…

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“And he rose that night and took his two wives and his two maidservants and his eleven children.” (32:23)

Rashi cites the Midrash that questions Dinah’s whereabouts. He explains that Yaakov, fearing Eisav’s desire for Dinah, hid her in a chest in order to prevent Eisav from seeing her. For denying Eisav this opportunity, Hashem punished Yaakov by causing Dinah to fall into the hands of Shechem. As the Midrash states, Hashem reprimanded Yaakov, saying: “You prevented the possibility of a kindness to your brother; she will instead be taken by an enemy. You denied her marriage to one who is circumcised; she will instead marry an uncircumcised infidel. You refused her marriage in a permitted fashion; she will…

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“And (the stranger) saw that he could not defeat him (Yaakov), he touched the upper joint of his (Yaakov’s) thigh, and Yaakov’s hip joint became dislocated as he wrestled with him. Therefore Bnei Yisrael do not eat the displaced nerve. (32:26-33)

The Talmud, Chullin 90b, cites a difference of opinion between R’ Yehudah and the Chachamim regarding the prohibition of gid ha’nashe, the thigh muscle. The Chachamim state that this prohibition applies to the thigh muscle of both the right and left hind legs, while R’ Yehudah has the opinion that it applies only to the right hind leg. His reasoning is based upon the premise that the angel struck Yaakov on the right side. The Chachamim, in contrast, feel that he was struck from behind, affecting both sides. Since the prohibition is in memory of Yaakov’s struggle, what happened that…

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“And he said: No longer shall your name be said as Yaakov but Yisrael, for you battled with angels and with men and have prevailed” (32:29)

There are many explanations regarding the episode of Yaakov’s battle with the “man.” Indeed, the divergence between the literal and symbolic meanings of the episode is reflected in the many interpretations applied to this passage. Many commentators view the narrative as a parable for the righteous individual’s inner struggle against the forces of evil. Yaakov stands alone in the vastness, in the deep silence of the night, a mortal being in confrontation with the Divine messenger. This mysterious encounter represents the numerous struggles which surface on the eve of an approaching ordeal. The Sh’lah Hakadosh views this struggle in the…

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“For you battled with G-d and with man and have prevailed” (32:29)

Targum Onkelos interprets the angels’ words in the following manner: “For you fought before G-d with man and have succeeded.” Consequently, the name “Yisrael” refers to one who fights “before’ Hashem. Horav Eliyahu Munk, z.l., notes that there is no indication that this name refers specifically to the battle with men. Our strength lies not in our physical struggle with human beings. Judaism’s eternal struggle is within society. Its goal is the establishment of the kingdom of Hashem on earth. In this struggle, however, the Jew does not gather physical weapons of violence. On the contrary, his symbolic armament is…

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

As a consequence of Yaakov and Eisav’s confrontation, Hashem made a revelation to Yaakov. A reminder of this encounter is interwoven into the daily life of Am Yisrael. Just as Yaakov and Eisav opposed each other, so, too, in contemporary life they face one another. They each represent a distinct way of life, originating from two different sets of goals. Yaakov is characterized as a hard-working and loving family man, blessed with children. Opposite him stands Eisav, a man of “accomplishment” and substance, of power and glamour. For twenty years Yaakov struggled to raise a family, to educate children, to…

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“And Yaakov said G-d of my father Avraham and G-d of my father Yitzchak.” (32:10)

As Yaakov prayed to Hashem to save him from his evil brother Eisav, he invoked the merit of his saintly ancestors, the Patriarchs. Are they not, however, Esov’s ancestors? How can he entreat Hashem to listen to his prayers in lieu of Eisav’s? We may derive from this pasuk that only one who follows in the footsteps of his ancestors may invoke their merit. Yaakov followed the path which was paved by his forefathers; he maintained their ideals. We may add that it is not sufficient to merely emulate the actions of the Patriarchs externally, but it is even more…

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