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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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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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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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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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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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