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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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“And he said, your name will no longer be called Yaakov, but Yisrael.”

The blessing which Eisav’s angel bestowed upon Yaakov inadvertently hurt his descendants until this very day. When an individual member of another sect or nation commits any form of transgression, he alone is held accountable. Communal responsibility is not imposed upon the entire nation for the offense of an individual. This rule, however, unfortunately does not apply to Bnei Yisrael. When a Jew – a “Yaakov”- sins, it is not viewed as a singular transgression of one person; the entire community of “Yisrael” is held responsible. Your name will no longer be called “Yaakov” – but “Yisrael” from now you…

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“And Yaakov was left alone, and there wrestled a (man) with him… and he touched the hollow of his thigh… Therefore the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:25-33)

This narrative raises many questions. First, why was Yaakov alone, without his wives and children who had already crossed the river? Chazal respond that he had forgotten small jars and returned to retrieve them. Secondly, who was this “man” that wrestled with Yaakov? Chazal respond that this was Eisav’s “guardian angel”. We may also question the significance of the damage inflicted upon the thigh muscle. As a remembrance of this physical damage, we are forbidden to eat the sinew of an animal’s thigh muscle.   We may suggest that the Torah is illustrating the effect of Am Yisrael’s exile upon…

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“Therefore, until this day, the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:33)

Yaakov’s struggle with Eisav’s angel is memorialized in halacha by the prohibition against the consumption of the muscle injured in this struggle. The commentaries state a number of reasons as rationales for this mitzvah. These serve to guide Jewish survival during our exile. Horav Shimshon Raphael Hirsch Z”l notes the symbolic value of this injury. He points out that Yaakov’s physical injury represents for Eisav the real power that makes Yaakov invincible. Indeed, Yaakov’s descendants realize that their existence is not dependent upon the presence or absence of the thigh muscle. If Yaakov falters, it is not due to a…

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“And I have acquired oxen and donkeys.” (32:6)

“Oxen, this refers to Yosef; donkeys, this refers to Yisacher (Midrash Rabba). Yaakov  sent a message  to Eisav informing  him of his  vast wealth, in order to impress him,  so that he may  thereby gain favor in  his eyes. This Midrash comments that Yaakov’s reference to his ox and donkey is a metaphor  for  Yosef  and  Yisacher.  This  seems  puzzling!  Yaakov’s intention is to impress  Eisav with  his strength  and power.  Why then does he set forth the two sons who represent the spiritual dimension of the twelve tribes? Yosef who is famous for being the great tzadik and Yisacher…

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“And Yaakov was left alone and a man wrestled with him.” (32:25)

  Chazal  state that this “man” was really the angel of Eisav posing as a “man.” On the  surface, the story  is quite straightforward;  the angel waits until Yaakov is alone and  then attacks him.  However, there are greater ramifications in this struggle between Yaakov and Eisav’s angel. The Talmud relates the word “ecthu” (and he wrestled) to the word “ect” (dust). Rabbi Yehoshua Ben Levi said, “This teaches that the dust of their feet rose up to Hashem’s throne.” We  see from this that their struggle had enormous  implications that went beyond the physical aspect. This was a struggle…

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“And Dinah the daughter of Leah went out.” (34:1)

Rashi  comments:  “And  was  she  not  the daughter of Yaakov?  However because  of her  going forth she was called the daughter of Leah, since Leah was also one who went out,  as it is stated “and Leah went  out to greet him.”   Rashi mentions the  Midrash which relates  Dinah’s “going out” to that she was Leah’s daughter. When Leah went out to greet Yaakov there was a tinge of  immodesty in this “going out”, which reflected itself in her daughter’s  “going  out.”  There  is  a  lesson to be derived from this Midrash. We see that the actions of parents,…

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