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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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“And they were extremely angry because he had committed a disgraceful act against Yisroel. (34:7)

This is the  first time that  the descendants of  Avrohom, Yitzchok and Yaakov  are referred to by the name Yisroel. The reference here appears even  before  Yaakov’s  name  was officially  changed  by  Hashem. The response  of the children of Yaakov to the terrible tragedy that befell their sister emanates from a people who are already Bnei Yisroel.  They already  feel a part of a nation that will  fight and sacrifice itself for the name of Hashem. The lofty concepts of ethics, virtue and  moral dignity, are inherent in this name. It is particularly significant that the first struggle by a…

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Reuven went and lay with Bilhah, his father’s concubine …The sons of Yaakov were twelve. (35:22)

Following the passing of Rachel Imeinu, Yaakov Avinu established his primary residence in the tent of Bilhah, Rachel’s maidservant. This disturbed Reuven. He felt that it was an affront to his mother, Leah Imeinu, that the maidservant of Rachel had now become his mother’s “rival.” As a gesture of defending his mother’s honor, Reuven moved his father’s bed to Leah’s tent. This is all that took place, no egregious sin, as the Torah implies. While Hashem judges the righteous by a deviation of a hairbreadth, thus transforming minor transgressions into sins of utmost gravity, Reuven’s sin is, at worst, an…

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