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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)

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

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

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

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

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

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

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

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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ויאמר יעקב אל שמעון ואל לוי עכרתם אחי להבאישני בישב הארץ...ויאמרו הכזונה יעשה את אחותנו

And Yaakov said to Shimon and to Levi, “You brought trouble upon me by besmirching me among the inhabitants of the land” And they (Shimon and Levi) replied, “Shall he treat our sister like a harlot?” (34:30,31)

When do we act zealously, striking back with force?  When do we placate, look for reasons and ways to seek a diplomatic solution? We see two contrasting approaches in our parsha, surprisingly from a father and his sons. Shimon and Levi struck with vengeance. They had no room for negotiation: If you touch a Jewish girl, you and your entire city will pay. Yaakov Avinu was not as quick to seek vengeance. Horav Yisrael Belsky, zl, observes that both approaches have their place in Jewish life. When their sister, Dinah, was violated by Shechem, Shimon and Levi avenged her and…

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וילך ראובן וישכב את בלהה פלגש אביו

Reuven went and lay with Bilhah his father’s concubine. (35:22)

Following the death of Rachel Imeinu, Yaakov Avinu established his primary residence in the tent of Bilhah, Rachel’s maidservant. Reuven, who was Leah Imeinu’s firstborn, considered this an affront to his mother. He said, “If my mother’s sister, Rachel, was my mother’s rival, does that mean that the handmaid of my mother’s sister should be her rival?” He felt that Yaakov should have moved into Leah’s tent – not Bilhah’s.  To defend his mother’s honor, Reuven made the move into Leah’s tent, taking Yaakov’s bed and moving it into Leah’s tent. While this is all that transpired, the Torah takes…

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