Vayishlach – Page 5 – Peninim on the Torah

ויענו בני יעקב את שכם ואת חמור אביו במרמה

The sons of Yaakov answered Shechem, and his father, Chamor, with guile. (34:13)

Rashi defines the word mirmah, guile, b’chochmah, with cleverness. One who reads the narrative and delves into what occurred and the response of Yaakov Avinu’s sons to the moral incursion into their family, might discover mirmah, more as deceit than cleverness. Their intention was to convince the men of Shechem to have Brisim, circumcisions, for the purpose of weakening them physically. From the very beginning, the intention of Yaakov’s sons was to avenge the degradation of their family. Why is this considered to be “clever”? Horav Yeruchem Levovitz, zl, explains that ramaus, deceit, swindle, is a term that applies to…

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ויצו אותם לאמר כה תאמרון לאדוני לעשו, כה אמר עבדך יעקב

Rabbi L. Scheinbaum In Vayishlach, 5775

He charged them, saying, “Thus shall you say, ‘To my lord, to Eisav, so said your servant Yaakov.’” (32:5)

A number of ambiguities seem to surround the meeting between Yaakov Avinu and his brother, Eisav. Midrash Rabbah posits that Eisav was not on his way to confront Yaakov; rather, our Patriarch instigated the meeting. Yaakov is compared to one who grabs the ear of a dog (Mishlei 26:17) and, as a result, the dog bites him. According to the Midrash, Hashem said to Yaakov, “Eisav is journeying along his way, and you initiate a meeting with him by sending him a message implying that you are his servant, Yaakov.” Chazal indicate that Yaakov erred by getting involved with Eisav….

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קטנתי מכל החסדים ומכל האמת אשר עשית את עבדך

Rabbi L. Scheinbaum In Vayishlach, 5775

I have been diminished by all of the kindness and by all the truth that You have done Your servant. (32:11)

Rashi explains that Yaakov Avinu feared that his merits had been reduced as a result of the kindness and truth that Hashem had performed for him. He was concerned that, since the time that Hashem had promised to be with him, he had become soiled with sin, and this sin would cause him to be given over to Eisav. Rashi seems to be making two statements. First, the Patriarch was worried that the merits which might have protected him had been reduced by his acceptance of Hashem’s favors. True, he possessed many z’chusim, but he was spared until now from…

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קטנתי מכל החסדים ומכל האמת אשר עשית את עבדך

Rabbi L. Scheinbaum In Vayishlach, 5775

I have been diminished by all of the kindnesses and by all of the truth. (32:11)

Kindness is neither an absolute nor a definitive term. Thus, the statement, “all of the kindnesses,” is an appropriate statement. Varied types of kindnesses come in different sizes, shapes and forms. To pay gratitude for all of the kindnesses that Yaakov Avinu received from Hashem is an unqualified statement. There are many kindnesses. Truth, however, is unequivocal. It is conclusive and unmitigated. There is only one truth. There is no “whole” truth versus a “half” – truth, because a half-truth is a full lie! Something is either one hundred percent true, or one hundred percent false. No grey area exists…

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ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האלון. ויקרא שמו אלון בכות

Rabbi L. Scheinbaum In Vayishlach, 5775

Devorah, the wet-nurse of Rivkah, died, and she was buried below Bais-Kel, below the plateau; and he named it Allon-Bachus. (35:8)

One expects the Torah to record the lives of the Jewish nation’s most distinguished, intriguing figures. Indeed, the Avos and Imahos, Patriarchs and Matriarchs, were individuals without peer. Their lives represented the Jewish mission; their enduring legacy is the Jewish nation, who are their progeny. Understandably, their lives obscure the lives of those whose impact on the future was less compelling. We are rarely introduced to one of those “obscure” individuals, a person whose impact on the future of the nation, while not as significant as that of the Avos and Imahos, still left an impression. In this parsha we…

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ורוח תשימו בין עדר ובין עדר

Rabbi L. Scheinbaum In Vayishlach, 5774

And leave a space between drove and drove. (32:17)

The Midrash Rabbah quotes a poignant request made by Yaakov Avinu of Hashem: “Yaakov said to HaKodesh Baruch Hu, ‘Ribbono Shel Olam! If adversity/troubles/pain will (be decreed) to come upon my children, please do not send them one following (immediately) after another; but rather, leave (a) space between them!’ This is to be implied from the word revach, ‘space’ between the flocks of sheep.” Horav Yaakov Galinsky, Shlita, wonders what is the meaning of “space” between troubles? How does space make a difference? The Maggid quotes an explanation which he heard from the Steipler Gaon, zl, given during a group…

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ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

Rabbi L. Scheinbaum In Vayishlach, 5774

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

Yaakov/Yisrael are two names, each with unique implications. The name Yaakov heralds back to the birth of the Patriarch, v’yado ochezes b’akeiv Eisav, “his hand grasping on the heel of Eisav” (Bereishis 25:26). Yaakov Avinu emerged into this world holding onto the heel of his brother Eisav. This clearly does not imply strength or assertiveness. Later, at the convincing of his mother, Rivkah Imeinu, he appropriated the b’rachos, blessings, from Eisav, under what appears to be in less than a forthright manner. Eisav declared, Hachi kara shemo Yaakov vayaakveini zeh paamayim, “Is it because his name was called Yaakov that…

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וישא את עיניו וירא את הנשים ואת הילדים ויאמר מי אלה לך ויאמר הילדים אשר חנן אלקים את עבדיך

Rabbi L. Scheinbaum In Vayishlach, 5774

He raised his eyes and saw the women and children, and he asked, “Who are these to you?” he answered, “The children whom G-d has graciously given your servant.” (33:5)

Eisav took one look at the women and children and asked Yaakov Avinu, “Who are these to you?” Yaakov replied that the children were graciously bestowed to him by the Almighty. We assume that, upon seeing the group of women and children, Eisav questioned Yaakov concerning both the women and children. Yaakov, however, only replied concerning the children. He seems to have ignored the wives. The Malbim explains that Yaakov was conveying to Eisav an important aspect of his outlook on life, which was altogether different than that of Eisav. To Eisav, a wife was a goal within itself. He…

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ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Rabbi L. Scheinbaum In Vayishlach, 5774

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

There were no cellphones in those days, so Yaakov Avinu had to wait until his sons arrived home before he could tell them of the outrage that had taken place. Abarbanel explains that the Patriarch waited for his sons, because he was not going to make a decision without first consulting them. Their input was important to him. Horav Yaakov Meir Shechter, Shlita, explains that including mature children in decision making is good parenting. In fact, this is specifically how one should relate to his children. This is especially true under circumstances in which one is compelled to point out…

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ויירא יעקב מאד ויצר לו

Rabbi L. Scheinbaum In Vayishlach, 5773

Yaakov became very frightened, and it distressed him. (32:8)

Rashi explains the dual fears that Yaakov Avinu experienced. He was frightened that he would be killed, and he was distressed that, in the course of the battle, he might kill “acheirim,” others. Notably, Yaakov had greater fear concerning the harm he might inflict on others than the harm by which he might be victimized. Apparently, our Patriarch never heard of “collateral damage,” a term which has regrettably been popularized in contemporary society. People’s lives have no value, they are secondary to a higher cause. Some make it; some do not. That is collateral damage. We cannot have it all….

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ויענו בני יעקב את שכם ואת חמור אביו במרמה

The sons of Yaakov answered Shechem, and his father, Chamor, with guile. (34:13)

ויצו אותם לאמר כה תאמרון לאדוני לעשו, כה אמר עבדך יעקב

He charged them, saying, “Thus shall you say, ‘To my lord, to Eisav, so said your servant Yaakov.’” (32:5)

קטנתי מכל החסדים ומכל האמת אשר עשית את עבדך

I have been diminished by all of the kindness and by all the truth that You have done Your servant. (32:11)

קטנתי מכל החסדים ומכל האמת אשר עשית את עבדך

I have been diminished by all of the kindnesses and by all of the truth. (32:11)

ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האלון. ויקרא שמו אלון בכות

Devorah, the wet-nurse of Rivkah, died, and she was buried below Bais-Kel, below the plateau; and he named it Allon-Bachus. (35:8)

ורוח תשימו בין עדר ובין עדר

And leave a space between drove and drove. (32:17)

ויאמר לא יעקב יאמר עוד שמך כי אם ישראל כי שרית עם אלקים ועם אנשים ותוכל

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

וישא את עיניו וירא את הנשים ואת הילדים ויאמר מי אלה לך ויאמר הילדים אשר חנן אלקים את עבדיך

He raised his eyes and saw the women and children, and he asked, “Who are these to you?” he answered, “The children whom G-d has graciously given your servant.” (33:5)

ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

ויירא יעקב מאד ויצר לו

Yaakov became very frightened, and it distressed him. (32:8)

YEARS

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