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“And Avraham expired and died at a good old age, old and content, and he was gathered unto his people.” (25:8)

Why, in relating Avraham’s death, does the word ,nhu, and (he) died, precede Avraham’s name, while concerning Yitzchak, it mentions ,nhu after Yitzchak’s name? Horav Moshe Feinstein z.l., explains that Yishmael repented prior to Avraham’s death. Consequently, the Torah states that Avraham died b’seivah tovah, in a good old age.  He lived to see both of his sons live a virtuous life. They followed in his Torah path. The mention of his good name and exalted reputation filled them with pride. Indeed, Avraham lived on through the legacy he imparted to his sons.  For this reason Avraham’s death is mentioned…

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“And it came to pass as her soul was departing, for she died, that she called his name Ben-oni, but his father called him Binyamin.” (35:18)

As Rachel was about to leave this world, she realized that the child she had longed for was about to be born. She named him Ben-oni. According to the most common interpretation, Ben-oni is Aramaic for, “the son of my grief.” Yaakov called the child, “Binyamin,” which in Hebrew means, “the son of my right hand.” The Ramban states that there are two contrasting views expressed by the father and mother of this child.  Rachel, the dying mother, seems to have accentuated the pessimistic significance of the word iut, “a son of my sorrow”. Yaakov, on the other hand, decided…

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“And he (the angel) saw that he could not prevail over him (Yaakov), and he touched the hollow of his thigh.” (32:26)

Yaakov Avinu and the angel representing Eisav were locked in battle the entire night.  Perceiving that he could not prevail over Yaakov, the angel unleashed his most powerful weapon, one that would surely disrupt Yaakov’s concentration. The Sforno explains that the angel showed him an image of the future leaders of Klal Yisrael sinning. Yaakov’s resulting concern caused him to momentarily lose focus, enabling the angel to strike him in the hollow of his thigh.  Since Yaakov’s strength was derived from his complete focus upon the Almighty both in thought and speech, the moment this connection was undermined he became…

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“And a man wrestled with him.” (32:25)

Rashi cites Chazal who explain that the “ish” who wrestled with Yaakov was none other than Samael, the guardian angel of Eisav.  Rashi says, however, that the angel who met Yosef as he searched for his brothers was Gavriel.  What prompts Rashi to identify the angel who fought Yaakov as Samael and the angel who met Yosef as Gavriel? Horav Leib z.l., who was Av Beis Din in Pressburg, offers a novel response. He notes the disparity in behavior between the two angels. After Yaakov fought all night with his angel, he asked for one small favor– to be blessed….

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“I have acquired oxen and donkeys, flocks of sheep, servants and maidservants.” (32:6)

When Yaakov sent messengers to Eisav, he emphasized that all that he had earned while working for Lavan did not result from his father’s blessings. They were neither from “the dew of the heavens” nor from “the fat of the land.” What prompted Yaakov to say this? Horav Noach Orlowek, Shlita, cites the Vilna Gaon who asserts that anger first originates in the mind; the angry person feels he has a legitimate reason to be angry.  It later develops into words which one expresses when he vents his anger. If uncommunicated, these “words” lead to actions which can, at times,…

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