Vayishlach – Page 3 – Peninim on the Torah

ויאבק איש עמו עד עלות השחר

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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ברך עלינו ד' אלקינו את השנה הזאת

Roberto Szerer In Vayishlach, 5778

Bareich Aleinu Hashem Elokeinu es ha’shanah ha’zos. Bless us Hashem, our G-d, this year.

A year is 365 days long. We say this prayer thrice daily all year. What about the end of the year? Is the prayer still as meaningful? Once, prior to Minchah on Erev Rosh Hashanah, the very last tefillah, prayer, of the year, the holy Horav Sholom, zl, m’Belz, was surrounded by his chassidim, as they prepared to conclude the past year. He said, “We are now about to recite the last Minchah of the year. Yet, we ask Hashem to bless ‘this year.’ What does this mean? In mere minutes this year will conclude. How can we ask Hashem…

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הצילני נא מיד אחי מיד עשו

Rabbi L. Scheinbaum In Vayishlach, 5777

Rescue me, please, from the hand of my brother, from the hand of Eisav. (32:12)

Yaakov Avinu had but one brother. Why, then, does he ask Hashem to spare him from his brother, from Eisav? His brother was Eisav. The Zohar HaKadosh teaches that when one prays he must be specific in his prayer, articulating exactly about what and for whom he is praying. In some instances, one refers to a close friend as brother. Indeed, Avraham Avinu referred to Lot, his nephew, as brother, Anashim achim anachnu; “We are brothers.” Yaakov could also be referring to an Eisav who was not his brother. Thus, he said, “My brother, Eisav, to clarify exactly whom he…

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ויצו גם אח השני גם את השלישי גם את כל ההולכים אחרי העדרים לאמר כדבר הזה תדברון אל עשו

Rabbi L. Scheinbaum In Vayishlach, 5777

He similarly instructed the second, also the third, as well as all who followed the droves saying, “In this manner shall you speak to Eisav when you find him.” (32:20)

The text seems to imply that Yaakov Avinu instructed each group separately. Why did he go to all of this trouble, reiterating the same thing to each of the groups? He could easily have called them all together and given one speech. Horav Eliezer Sorotzkin, zl, offers a practical insight. The whole idea of sending gifts, which clearly smacks of chanufah, sychophanting, is something that Yaakov was compelled to do under duress. Otherwise, such behavior is certainly below the dignity of such an eminent person. While it may be common fare in today’s society, it is something that one does…

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ויותר יעקב לבדו

Rabbi L. Scheinbaum In Vayishlach, 5777

Yaakov was left alone. (32:25)

Yaakov Avinu went back for pachim ketanim, small jars. The Patriarch’s actions beg elucidation. Our commentators, each in his own manner, explain why Yaakov returned for a few small jars whose monetary value was probably negligible. Chazal explain that the righteous place a premium on their material possessions, because they represent items acquired under the strictest conditions of integrity. Anything that might even smell of a tinge of impropriety will not pass through their hands. Thus, Yaakov returned for these jars, because they represented the highest ideals of veracity. Horav Chaim Vital, zl, quotes his saintly Rebbe, the Arizal, who…

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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)

ברך עלינו ד' אלקינו את השנה הזאת

Bareich Aleinu Hashem Elokeinu es ha’shanah ha’zos. Bless us Hashem, our G-d, this year.

הצילני נא מיד אחי מיד עשו

Rescue me, please, from the hand of my brother, from the hand of Eisav. (32:12)

ויצו גם אח השני גם את השלישי גם את כל ההולכים אחרי העדרים לאמר כדבר הזה תדברון אל עשו

He similarly instructed the second, also the third, as well as all who followed the droves saying, “In this manner shall you speak to Eisav when you find him.” (32:20)

ויותר יעקב לבדו

Yaakov was left alone. (32:25)

YEARS

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