Vayishlach – Page 3 – Peninim on the Torah

עם לבן גרתי

With Lavan, I lived. (32:5)

Rashi interprets the phrase, Im Lavan garti, “With Lavan, I lived,” as a profound message to Eisav. The word garti has the same letters (hence, the same gematria, numerical value) as taryag, 613 (mitzvos). Yaakov intimated to Eisav, “I do not fear your influence on me. I lived for years with the wicked Lavan; yet, I did not learn from his evil ways. I still was able to observe all taryag mitzvos. Yaakov seems to be making two statements: A) I observed the entire Torah, B) I did not learn from Lavan’s evil ways. Is this not obvious? If one…

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ויאמר יעקב אל שמעון ואל לוי עכרתם אתי להבאישני בישב הארץ... ויאמרו הכזונה יעשה את אחתנו

Sruly Schnair In Vayishlach, 5779

Yaakov said to Shimon and to Levi, “You have discomposed me, making me odious among the inhabitants of the land…” And they said, “Should he treat our sister like a harlot?” (34:30,31)

Yaakov Avinu rebuked his two sons for putting their lives and the lives of their entire family at risk when they killed all of the people of the city of Shechem. Shimon and Levi replied, Ha’k’zonah yaaseh es achoseinu? “Shall he treat our sister like a harlot?” We do not find Yaakov countering their argument, an indication that he conceded to their claim. Chazal teach that on the Degel, Banner/Flag, of the Tribe of Shimon, there is an allusion to the maaseh Shechem, the incident of Shechem. Apparently, if their revenge had been out of place, Yaakov could not have…

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ויענו בני יעקב את שכם ואת חמר אביו במרמה

Sruly Schnair In Vayishlach, 5779

Yaakov’s sons answered Shechem and his father Chamor cleverly. (34:13)

Mirmah is usually translated as “treachery/deceit.” In this instance, Rashi translates it as, chochmah, wisdom, or cleverness. This interpretation begs elucidation, since how much wisdom does it take to overpower a community of men on the third day following surgery, when they are in intense pain? One could hardly call this cleverness. The Netziv, zl, explains that “cleverness” in this case serves as a disclaimer, to declare that at no time did the brothers intend to accept this base people into their family. Shechem and his cohorts were not becoming Jews. The use of the word mirmah reminds us not…

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ויאמר אליו מה שמך ויאמר יעקב... וישאל יעקב ויאמר הגידה נא שמך ויאמר למה תשאל לשמי

Sruly Schnair In Vayishlach, 5779

He said to him, “What is your name?” He replied, “Yaakov”… Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:28,30)

Eisav’s angel asked Yaakov Avinu for his name. It is not as if he did not know his name. He simply wanted to know the source of Yaakov’s strength, his power. Our Patriarch replied, “Yaakov. My power is in the heel. I enter the fray from the side, unnoticed. This is how I succeed.” The angel said, “From now on, your name will be Yisrael, a name which implies strength. You will no longer have to come from the eikav, heel/side. You will come with strength.” Our Patriarch seemed content with this new designation. He now said to the angel,…

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ויאבק איש עמו עד עלות השחר

Sruly Schnair In Vayishlach, 5779

And a man wrestled with him until the break of dawn. (32:25)

Chazal (quoted by Rashi) say that the “man” who wrestled with Yaakov Avinu was no ordinary human; rather, he was the archangel of Eisav, who had been dispatched by Hashem to pave the way for the ultimate salvation of Yaakov and his descendants. We derive a portent for the future from their fight. Just as Yaakov was injured during the course of the struggle, but, nonetheless, he prevailed and went on to even greater achievements; so, too, will our People suffer losses in the future, but will emerge stronger, better, spiritually healthier – in preparation for our ultimate geulah, redemption….

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ויותר יעקב לבדו

Sruly Schnair In Vayishlach, 5779

Yaakov was left alone. (32:25)

Rashi cites Chazal (Chullin 91a) who posit that Yaakov Avinu had forgotten some pachim ketanim, small earthenware pitchers, and he returned for them. Clearly, these pitchers had inconsequential value. Yet, to Yaakov, they were valuable enough to return for them, even if it meant exposing himself to danger. From this, Chazal derive that to the righteous (not only Yaakov), their money is dearer to them than their bodies. Our Sages explain that since the righteous are meticulous in avoiding any form of dishonesty, their money represents integrity at its apex. Thus, it is dear to them. Wealth earned through honesty…

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כי ירא אנכי אותו פן יבוא והכני אם על בנים

Roberto Szerer In Vayishlach, 5778

For I fear him lest he come and strike me down, mother and children. (32:12)

Rashi explains that, while Hashem did ensure Yaakov Avinu that He would protect him and that all would be good, perhaps, as a result of his “sin,” he might be compelled to fall into Eisav’s hands. Our Patriarch feared the repercussions of his sin. This was his madreigah, spiritual plateau, with regard to yiraas cheit, fear of sin. We can only begin to imagine what Yaakov’s criteria concerning sin were. Yaakov was concerned about the fact that he had made a bris, covenant/agreement, with the evil Lavan. Could this be a sin which would catalyze the loss of Hashem’s protection?…

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ויאמר עשיו יש לי רב... וכי יש לי כל

Roberto Szerer In Vayishlach, 5778

Eisav said, “I have plenty… in as much as I have everything. (33:9,11)

In addition to differences in their chosen vocations, Yaakov and Eisav had completely different perspectives on life. Yaakov Avinu was totally immersed in spiritual pursuits. The life of Eisav ha’rasha was all about the physical and the material. Spirituality did not play a role of any sort in Eisav’s world view. Satiating his physical desires, fulfilling his material needs, was what made life worth living. One powerful difference exists between the physical/material and the spiritual, with regard to satisfaction. One who is focused on the physical/material can never satisfy his physical/material hunger. One who is focused on spirituality, however, is…

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עכרתם אותי להבאישני בישב הארץ

Roberto Szerer In Vayishlach, 5778

You have decomposed me, making me odious among the inhabitants of the land. (34:30)

Although the men of Shechem were collectively guilty of Dinah’s violation, either for harboring the perpetrator or for not preventing the outrage, Yaakov Avinu felt that the actions of his two sons had disgraced him. To the average unlearned student of the “Bible,” this would be another “example” of Jewish obsequisness, fear of retaliation, of taking a stand for what is right. Baruch Hashem, there are those who understand the depth of Yaakov’s shame as being related to his position as the b’chir ha’Avos, chosen of the Patriarchs. Horav Mordechai Ilan, zl, observes that Yaakov’s middah, attribute, was emes, truth….

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ויהיו בני יעקב שנים עשר... בני רחל יוסף ובנימין... אלה בני יעקב אשר יולד לו בפדן ארם

Roberto Szerer In Vayishlach, 5778

The sons of Yaakov were twelve… the sons of Rachel were Yosef and Binyamin… these are the sons of Yaakov who were born to him in Paddan Aram. (35:23,24,26)

The Rishonim, early commentators, question the location of Binyamin’s birth. The Torah states that he was born in Paddan Aram, when, in fact, he was born outside of Bais Lechem (Bethlehem) on the road to Efras. This is where Rachel Imeinu died and was buried. It was clearly not Paddan Aram. Ibn Ezra explains that the majority of Yaakov Avinu’s sons (eleven) were born in Paddan Aram. Chizkuni offers a novel response to this question, which offers us a powerful insight into the concept of tefillah, prayer. Indeed, Binyamin was not born in Paddan Aram, but the precursors for his…

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עם לבן גרתי

With Lavan, I lived. (32:5)

ויאמר יעקב אל שמעון ואל לוי עכרתם אתי להבאישני בישב הארץ... ויאמרו הכזונה יעשה את אחתנו

Yaakov said to Shimon and to Levi, “You have discomposed me, making me odious among the inhabitants of the land…” And they said, “Should he treat our sister like a harlot?” (34:30,31)

ויענו בני יעקב את שכם ואת חמר אביו במרמה

Yaakov’s sons answered Shechem and his father Chamor cleverly. (34:13)

ויאמר אליו מה שמך ויאמר יעקב... וישאל יעקב ויאמר הגידה נא שמך ויאמר למה תשאל לשמי

He said to him, “What is your name?” He replied, “Yaakov”… Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:28,30)

ויאבק איש עמו עד עלות השחר

And a man wrestled with him until the break of dawn. (32:25)

ויותר יעקב לבדו

Yaakov was left alone. (32:25)

כי ירא אנכי אותו פן יבוא והכני אם על בנים

For I fear him lest he come and strike me down, mother and children. (32:12)

ויאמר עשיו יש לי רב... וכי יש לי כל

Eisav said, “I have plenty… in as much as I have everything. (33:9,11)

עכרתם אותי להבאישני בישב הארץ

You have decomposed me, making me odious among the inhabitants of the land. (34:30)

ויהיו בני יעקב שנים עשר... בני רחל יוסף ובנימין... אלה בני יעקב אשר יולד לו בפדן ארם

The sons of Yaakov were twelve… the sons of Rachel were Yosef and Binyamin… these are the sons of Yaakov who were born to him in Paddan Aram. (35:23,24,26)

YEARS

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