Vayishlach – Page 9 – Peninim on the Torah

“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, 5764

»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, 5763

“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, 5763

“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…

Home -> 5763 -> Vayishlach

Rabbi L. Scheinbaum In Vayishlach, 5763

»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, 5762

“Yaakov became very frightened, and it distressed him, so he divided the people with him.” (32:8)

Should Yaakov Avinu have been scared? Should the person with whom Hashem spoke and promised that He would be with him and guard him wherever he went be afraid? Should the individual who was greeted by guardian angels be distressed? There is a reason why even the great saint Yaakov should fear – “he divided the people with him.” There was a rift among his people. This gave Yaakov reason to fear. If there was no peace among his people, they would become easy prey for Eisav. As long as a unified front prevailed, as long as harmony reigned in the…

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Rabbi L. Scheinbaum In Vayishlach, 5762

When my brother Eisav meets you and asks you, saying, “Whose are you, where are you going, and whose are these that are before you?” (32:18)

Upon coming to this pasuk, the Chidushei HaRim, z.l., would turn to his chassidim and say, “Note how these three questions have a strong similarity to the three queries which Chazal teach us are the fundamental questions a Jew must ask of himself. Know these things, and you will not come into the grip of sin: know from where you came; where you are going; and before Whom you will give justification and reckoning (Pirkei Avos 3:1). Chazal give us the three keys to our spiritual survival. Are they different than the questions Eisav asked?” “We derive an important lesson from…

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Rabbi L. Scheinbaum In Vayishlach, 5762

“And he took his two wives, his two handmaids, and his eleven sons.” (32:23)

There seems to be a child missing. Yaakov had eleven sons and one daughter. What happened to Dinah, Yaakov’s daughter? Rashi tells us that Yaakov hid her in a box, so that Eisav would not see her and want to take her for a wife. Yaakov was punished for this when Dinah went out and was violated by Shechem. He should have been sensitive to his brother’s needs. Who knows? Perhaps Dinah might have influenced Eisav to initiate a positive change in his life. This is enigmatic. How can we expect Yaakov to marry his daughter to such an evil person…

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Rabbi L. Scheinbaum In Vayishlach, 5762

“Eisav took his wives… all the members of his household…and all his possessions… and went to a land because of his brother Yaakov.” (36:6)

Rashi cites the Midrash attributing Eisav’s departure “because of his brother Yaakov.” Eisav said, “There is an obligation to fulfill the debt of Ki ger yiheyeh zarecha, “Your offspring shall be sojourners,” i.e. the decree of exile, which was placed upon the offspring of Yitzchak. I will leave from here because I want to have no portion, neither of the gift that has been given to Yitzchak nor of the payment of the contract.” Eisav understood that the blessings that were Yitzchak’s were accompanied by a “debt” of servitude, a debt of exile. The Torah was given only to those who…

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Rabbi L. Scheinbaum In Vayishlach, 5762

“And Timnah was a concubine of Elifaz, son of Eisav, and she bore Amalek to Elifaz.” (36:12)

We have before us Amalek’s roots. The archenemy of the Jewish people, the one who stands for evil – Amalek – is Eisav’s grandson. Amalek, a nation whose cruelty knew no bound and whose viciousness was unparalleled, was the son of Elifaz and his concubine, Timnah. Who was Timnah? Chazal tell us that Timnah descended from royalty. She was the sister of Lotan, one of the chiefs of Seir. Yet, she was so anxious to marry a descendant of Avraham that she said to Elifaz, “If I am unworthy to become your wife, let me at least be your concubine!” Chazal go…

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“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)

“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)

“Yaakov became very frightened, and it distressed him, so he divided the people with him.” (32:8)

When my brother Eisav meets you and asks you, saying, “Whose are you, where are you going, and whose are these that are before you?” (32:18)

“And he took his two wives, his two handmaids, and his eleven sons.” (32:23)

“Eisav took his wives… all the members of his household…and all his possessions… and went to a land because of his brother Yaakov.” (36:6)

“And Timnah was a concubine of Elifaz, son of Eisav, and she bore Amalek to Elifaz.” (36:12)

YEARS

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