Vayishlach – Page 6 – Peninim on the Torah

ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

What was the purpose of the debate/fight that took place between Yaakov Avinu and Eisav’s guardian angel? Perhaps the answer lies at the end of the narrative when Yaakov refused to allow the angel to leave unless he would first bless him. The commentators explain this blessing as a demand from Yaakov that the angel concede to him that he had received Yitzchak Avinu’s blessings by right. Once and for all, Eisav’s complaint that Yaakov stole the blessings must be quieted. While it may be a nice gesture, what was to be gained by the angel’s blessing? Was this the…

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ויאמר לו אלקים שמך יעקב לא יקרא עוד שמך יעקב כי אם ישראל יהיה שמך - ויאמר שלחני כי עלה השחר. ויאמר לא אשלחך כי אם ברכתני... ויאמר לא יעקב יאמר עוד שמך כי אם ישראל

Rabbi L. Scheinbaum In Vayishlach, 5773

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me”… he said, “No longer will it be said that your name is Yaakov, but Yisrael.” (32:27, 29) – Then G-d said to him, “Your name is Yaakov. Your name shall not always be called Yaakov, but Yisrael shall be your name.” (35:10)

At first glance the above pesukim seem to convey the same message. After some perusal, however, we are confronted with a number of questions. First, Yaakov Avinu asked Eisav’s angel for a blessing. The blessing turned out to be a name change for the Patriarch; a name change which denoted his spiritual stamina in besting the angel. Yet, when the angel gave the blessing, he began, “No longer will it be said that your name is Yaakov.” Who cares about his original name? It is the new name that is important. Why does the angel introduce the new name with…

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ויקחו שני בני יעקב שמעון ולוי אחי דינה איש חרבו ויבאו על העיר בטח ויהרגו כל זכר

Rabbi L. Scheinbaum In Vayishlach, 5773

And two of Yaakov’s sons, Shimon and Levi, brothers of Dinah, took each man his sword, and came upon the city which was resting trustfully and slew every male. (34:25)

Previously, we read that Ha’kol kol Yaakov, the domain of Yaakov, was the study of Torah. V’ha’yadaim yedei Eisav, the hands belonged to Eisav. Physical violence, raising the sword, war, all belonged to Eisav. It was, therefore, incongruous to their very nature for the sons of Yaakov Avinu, Shimon and Levi, to raise their sword to kill an entire city. This is not the Jewish way of dealing with dispute and adversity. The sword is something we would expect from the descendants of Eisav – not Yaakov. Indeed, the Patriarch took serious umbrage with their actions, claiming that they had…

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

Rabbi L. Scheinbaum In Vayishlach, 5773

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)

Apparently, the passing of Rivkah Imeinu’s nursemaid must have been of critical significance to the Jewish people. Otherwise, it would not have been prominently mentioned in the Torah. In fact, it is recorded immediately after we are notified of Yaakov Avinu’s establishing a Mizbayach, Altar, in Bais Kel. While it is true that the elderly nursemaid died and was buried there, does her passing warrant such prominent coverage? Furthermore, the place was named Allon Bachus, due to the excessive weeping that took place there. Who was Devorah that she was granted such honor? What role did she play in Rivkah’s…

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Rabbi L. Scheinbaum In Vayishlach, 5772

“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)

The names “Yaakov” and “Yisrael” allude to two distinct periods in the spiritual condition of our People. Horav Meir Shapiro, z.l., presents an historical perspective based upon these two names. The name Yisrael, symbolizing strength and sovereignty, was evident in the period of “hode,” glory, in the life of our nation: when Torah and mitzvah went side by side; when their study and observance were part and parcel of every Jew’s “weltenshaung;” when faith in the Almighty beat in everyone’s heart. A period of “shiflus,” lowliness, unfortunately was also manifest in our nation: when we descended to the nadir of…

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Rabbi L. Scheinbaum In Vayishlach, 5772

“Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

Rashi explains that an angel exists only to perform Hashem’s will, and his “name” reflects his mission. By asking the angel for his name, Yaakov Avinu sought to determine the nature of his mission. The angel replied that he had no established name, since the names of angels change in accordance with their mission. Horav Leib Chasman, z.l., posits that when the angel responded, “Why then do you inquire of my name?” it was a rhetorical question, constituting his response to Yaakov’s query. A person’s name indicates his essence and true nature. Adam HaRishon gave names to all of the…

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Rabbi L. Scheinbaum In Vayishlach, 5772

»So Yaakov called the name of the place Peniel…The sun rose for him as he passed Penuel”… (32:31,32)

Horav Yosef Konvitz, z.l., one of the early pioneers of Orthodoxy in America, applied this pasuk to explain the dismal state of Jewish observance in the early part of the twentieth century. Most Jews at the time viewed every aspect of religious life with a haphazard, begrudging, even antagonistic attitude. Many were ignorant of Torah law. Some even acted l’hachis, deliberately transgressing Torah and mitzvos for profit or power. Kashrus, which in Europe was accepted by everybody, was unreliable at best. America was devoid of spiritual hope, posing an alarming threat to Torah-based Judaism. The European immigrants who came to…

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Rabbi L. Scheinbaum In Vayishlach, 5771

When he perceived that he could not overcome him, he struck the ball of his thighbone; and the ball of Yaakov’s thighbone became dislocated as he wrestled with him. (32:26)

Obviously, the dynamics of this “wrestling match” – this spiritual struggle between the forces of evil and falsehood and the forces of good and truth – have created powerful, esoteric implications and ramifications for generations. Chazal shed some light upon this struggle and the meaning of Yaakov Avinu’s “limping” afterwards. Sforno presents an interesting rendering of the phrase: “He could not overcome him” from the pasuk quoted above. Eisav’s angel – who represented him in this struggle to overwhelm Yaakov’s middah, attribute, of emes, truth, and his clinging to Torah – fought in vain to weaken Yaakov’s resolve. He clung so…

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Rabbi L. Scheinbaum In Vayishlach, 5771

And he said, “Your name shall no longer be called Yaakov, but rather Yisrael, for you have striven, im Elokim and with people, and you have prevailed. (32:29)

In defining the phrase, im Elokim, which should be translated, “with G-d,” we find a difference of opinion among the commentators. Targum Yonasan ben Uziel defines the word Elokim as referring to angels of G-d. Thus, Yaakov Avinu fought with an angel. Targum Onkelos explains that the term Elokim refers to Hashem Himself, while the word preceding it, im, has the meaning of “before,” rather than “with.” Thus, the pasuk is translated such that the word im has two meanings: “You have striven before G-d and with people, “and” you have prevailed.” Horav Aharon Soloveitchik, zl, applies both of the…

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Rabbi L. Scheinbaum In Vayishlach, 5771

And Dinah, the daughter of Leah whom she had borne to Yaakov, went out to see/look over the daughters of the land. (34:1)

Rashi notes that Dinah is called the “daughter of Leah,” as opposed to the “daughter of Yaakov.” He explains that her maternal pedigree is underscored due to her “going out,” which mimicked the “going out” of Leah, as it is written, “And Leah went out to greet him (Yaakov)” (Ibid. 30:16). Rashi suggests that Leah’s “going out” to greet Yaakov Avinu was also not fitting for her. As a result, her daughter Dinah had her own “going out” that ended in tragedy. When we peruse the pesukim and the various commentators, we find nothing inappropriate about Leah’s informing Yaakov that…

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ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me.” (32:27)

ויאמר לו אלקים שמך יעקב לא יקרא עוד שמך יעקב כי אם ישראל יהיה שמך - ויאמר שלחני כי עלה השחר. ויאמר לא אשלחך כי אם ברכתני... ויאמר לא יעקב יאמר עוד שמך כי אם ישראל

ויקחו שני בני יעקב שמעון ולוי אחי דינה איש חרבו ויבאו על העיר בטח ויהרגו כל זכר

And two of Yaakov’s sons, Shimon and Levi, brothers of Dinah, took each man his sword, and came upon the city which was resting trustfully and slew every male. (34:25)

ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האילון 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)

“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)

“Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:30)

»So Yaakov called the name of the place Peniel…The sun rose for him as he passed Penuel”… (32:31,32)

When he perceived that he could not overcome him, he struck the ball of his thighbone; and the ball of Yaakov’s thighbone became dislocated as he wrestled with him. (32:26)

And he said, “Your name shall no longer be called Yaakov, but rather Yisrael, for you have striven, im Elokim and with people, and you have prevailed. (32:29)

And Dinah, the daughter of Leah whom she had borne to Yaakov, went out to see/look over the daughters of the land. (34:1)

YEARS

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