Vayishlach – Peninim on the Torah

וירץ עשו לקראתו ... וישקהו ויבכו

Eisav ran towards him (Yaakov) … and kissed him, then they wept. (33:4)

Eisav’s actions were atypical of a man who harbored an implacable hatred for Yaakov. Rashi quotes Chazal that, indeed, Eisav sonei l’Yaakov, his hatred is immutable and without rationale. It is part of his DNA. It is just that, at that moment, his feelings of compassion were aroused. We seem to have a problem accepting the verity that Eisav sonei l’Yaakov. Does this apply to all eino Yehudim, or just those who fall under the rubric of Eisav/Amalek? Obviously, this is a discussion that goes beyond the scope of this d’var Torah. Horav Yosef Shur was appointed chief district judge…

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

Sruly Schnair In Vayishlach, 5786

He said, “Your name shall no longer be Yaakov, but Yisrael, because you have commanding power with the Divine and with men, and you have prevailed.” (32:29)

The Kedushas Levi offers an interesting explanation for Yaakov Avinu’s name change. We can identify two types of people or, rather, two forms of avodah, service/relationship with Hashem. Some (this too is not easy) direct their hearts solely to Hashem when they are engaged in avodas ha’kodesh, sacred service, such as, tefillah, Torah study and mitzvah observance. At these times, they are completely immersed in Hashem’s Presence. Once davening is over, or they close their seforim and enter the marketplace, however, they bid Hashem “goodbye,” and their focus shifts radically. They have departed from their relationship with the Heavenly sphere….

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ויאמר שלחני כי עלה השחר. ואמר לא אשלחך כי אם ברכתני

Sruly Schnair In Vayishlach, 5786

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)

The dialogue between Yaakov Avinu and Eisav’s angel begs elucidation. It appears that Yaakov sought to secure the angel’s approval to validate his receipt of the blessings. This would teach us that consent and approval carry weight; they can elevate or diminish the value of one’s deeds. Since when does Eisav’s or his angels’ approval determine the appropriateness of Yaakov’s actions? Who cares if they scream “foul”? Horav Yeruchem Levovitz, zl, explains that man is often misled by certain actions and activities, because externally they bespeak compassion, mercy and observance. Appearances, however, are deceiving. It may look good; it may…

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עם לבן גרתי

Sruly Schnair In Vayishlach, 5786

I have sojourned with Lavan. (32:5)

Yaakov Avinu’s message to Eisav, Im Lavan garti, is the focus of much commentary. After all, does Eisav really care about Yaakov’s past lodging? He is interested in only one thing: exacting revenge against his brother for cheating him out of his rightful blessings. This was Eisav’s perception. Yaakov’s message does not seem to align with Eisav’s complaint and mission focused on revenge. Rashi cites Chazal who render garti, I sojourned/lodged, in two different ways: “I have not become the great prince which you perceive was the intent of the blessings. I am still Yaakov, merely a ger, alien. You…

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ויקח עשיו את נשיו ואת בניו ואת בנותיו ואת כל נפשות ביתו... וילך אל ארץ מפני יעקב אחיו

Sruly Schnair In Vayishlach, 5785

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

Among the reasons which Chazal (Bereishis Rabbah 82:13) present for Eisav’s moving on, separating himself from Yaakov, is that he left in humiliation over having sold his bechorah, firstborn birthright. Horav Gershon Liebman, zl (Rosh Yeshivah, Novarodok in Armentieres, France, notes that we are raised with a skewed perspective of Eisav, the man We know him as being evil to both G-d and man. We fail to take into consideration, however, that Eisav’s behavior not withstanding, we may not ignore that he was Yitzchok Avinu’s son and Avraham Avinu’s grandson. He spent his formative years in the home of his…

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ויותר יעקב לבדו ויאבק איש עמו

Sruly Schnair In Vayishlach, 5785

Yaakov was left alone, and a man wrestled with him. (32:25)

Yaakov Avinu sent everyone away, until he was left alone to wrestle with Eisav’s angel. Concerning our Patriarch’s isolated state, Chazal (Midrash Rabbah) cite a pasuk in Yeshayah 2:17, V’nisgav Hashem levado, “And Hashem alone will be exalted on that day.” The Navi addresses the day of retribution, when the great nations of the world will be humbled in Hashem’s Presence. He alone will be exalted, as all those who thought they were high and mighty will be compelled to confront the stark truth: they are not. We must endeavor to understand the parallel between the two levados: Yaakov isolated…

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וירא יעקב מאד ויצר לו

Sruly Schnair In Vayishlach, 5785

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

Rashi explains that Yaakov was frightened that he would be killed, and he was distressed that, in his efforts to protect his family, he might kill acheirim, others. What did Yaakov fear? He had every reason to defend himself against Eisav. The Melei HaOmer explains that Yaakov purchased the firstborn birthright from Eisav for the express purpose that the avodah, service, in the Bais HaMikdash would be conducted by bechorim, firstborn, and he would be a b’chor. However, if he would kill Eisav – even by right – he could no longer serve. A Kohen that kills someone, even b’shogeig,…

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עם לבן גרתי ואחר עד עתה

Sruly Schnair In Vayishlach, 5785

I have sojourned with Lavan and have lingered until now. (32:5)

The numerical value of garti equals taryag, 613. Chazal teach that Yaakov Avinu implied to Eisav, “Although I was with Lavan for some time, I remained loyal to Hashem and observed all 613 mitzvos. I have not changed one iota. I am as committed today as I was when I left home.” Eisav should not have thought that he could prevail over Yaakov. The Patriarch’s merits will still protect him. Yaakov then added, Va’yehi li shor v’chamor; “I have an ox and a donkey.” Understandably, Yaakov was not informing Eisav of his material assets; rather, as the commentators explain, shor…

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ויהי ביום השלישי בהיותם כאבים ויקחו שני בני יעקב ... איש חרבו ... ויהרגו כל זכר

Sruly Schnair In Vayishlach, 5784

And it came to pass on the third day, when they were in pain, that two of Yaakov’s sons… each took his sword… and killed every male. (34:25)

Shimon and Levi’s punishment of the supportive cast of Shechem’s violation of Dinah obviously does not sit well with those whose knowledge of halachah is limited. According to the Rambam (Hilchos Melachim 9), the people were held culpable because of their indifference to the crime which one of their own perpetrated. They should have judged him and carried out the appropriate punishment. Because they did not, they are viewed as co-conspirators, participants in the crime. The question that remains is: Why did Shimon and Levi carry out their deed after the men had carried out their circumcision? Why not punish…

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ויותר יעקב לבדו

Sruly Schnair In Vayishlach, 5784

Yaakov was left alone. (32:25)

Our Patriarch was left alone on that fateful night. What does “alone” really mean? Chazal (Bereishis Rabbah 77:1) cite the pasuk in Yeshayah (2:11), V’nisgav Hashem levado, “And Hashem alone will be exalted,” which the commentaries explain, “There are no other gods, as everyone in the world will come to recognize on that day – so too, was Yaakov Avinu among men alone in a category all to himself. His spiritual level and strength catapulted him over everyone.” Levado, alone, has a few interpretations, based upon circumstances and the individual. It can be defined as lonely, hopeless, without physical, moral…

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וירץ עשו לקראתו ... וישקהו ויבכו

Eisav ran towards him (Yaakov) … and kissed him, then they wept. (33:4)

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

He said, “Your name shall no longer be Yaakov, but Yisrael, because you have commanding power with the Divine and with men, and you have prevailed.” (32:29)

ויאמר שלחני כי עלה השחר. ואמר 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)

עם לבן גרתי

I have sojourned with Lavan. (32:5)

ויקח עשיו את נשיו ואת בניו ואת בנותיו ואת כל נפשות ביתו... וילך אל ארץ מפני יעקב אחיו

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

ויותר יעקב לבדו ויאבק איש עמו

Yaakov was left alone, and a man wrestled with him. (32:25)

וירא יעקב מאד ויצר לו

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

עם לבן גרתי ואחר עד עתה

I have sojourned with Lavan and have lingered until now. (32:5)

ויהי ביום השלישי בהיותם כאבים ויקחו שני בני יעקב ... איש חרבו ... ויהרגו כל זכר

And it came to pass on the third day, when they were in pain, that two of Yaakov’s sons… each took his sword… and killed every male. (34:25)

ויותר יעקב לבדו

Yaakov was left alone. (32:25)

YEARS

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