Vayishlach – Peninim on the Torah

“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)

In focusing upon the disparity between the names given to the child by his respective parents, the Ramban comments that Rachel sought to emphasize the pain and sorrow connected with his birth. In contrast, Yaakov wanted his son’s name to have an optimistic connotation. The word “oni” can be translated as “mourning” or “strength.” Yaakov sought to preserve the name that Rachel had chosen, while giving it a positive undertone. In an article written in the winter of 1943, during the height of the slaughter in Europe, Horav Eliyahu Meir Bloch, z.l., used the words of the Ramban to encourage…

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Sruly Schnair In Vayishlach, 5756

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle.” (32:33)

We may question the manner in which we commemorate Yaakov Avinu’s miraculous triumph over Eisav’s angel. One would think that such an extraordinary achievement would be remembered through a positive act, rather than a negative one. Horav Moshe Feinstein, z.l., infers a valuable lesson from the manner of eternalizing Yaakov’s monumental success over adversity. The abstention from eating the gid ha’nasheh addresses the fact that throughout history we are confronted by difficult situations which require Hashem’s interventions which is always there. Nonetheless, we would rather not be tested with such ordeals. In our daily tefillah, we implore Hashem “Do not…

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Sruly Schnair In Vayishlach, 5756

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle… unto this day because he (Eisav’s angel) struck the hollow of Yaakov’s thigh in the sinew of the thigh muscle.” (32:33)

As Yaakov wrestled with Eisav’s angel, he was injured on that fateful night. As a constant reminder of that “conflict,” we are forbidden from eating the sciatic nerve of an animal. In the Talmud Chullin 99b, Chazal comment that giddin, nerves, have no taste. It is, therefore, perplexing that the Torah would prohibit the consumption of a food which has no taste. The Torah ostensibly seeks to provide us with the opportunity for performing mitzvos. Consequently, even if a mitzvah is reasonably simple to perform, it still presents a valuable opportunity for spiritual advancement. Horav Avigdor Nebentzal, Shlita, offers a…

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Sruly Schnair In Vayishlach, 5756

“So you shall say unto my master Eisav, ‘So says your servant Yaakov, I have sojourned with Lavan and stayed until now.” (32:5)

Rashi explains that the numerical equivalent of the word h,rd is 613, which corresponds to the number of mitzvos in the Torah. Yaakov was proudly relating to Eisav that during his stay with Lavan he kept the entire Torah. His sojourn in the harmful environment of the crooked Lavan had no adverse spiritual effect upon him. A number of issues regarding Yaakov’s dialogue with Eisav should be addressed. First, what did Yaakov imply with his assertion, “And (I) stayed until now”? Did he owe Eisav an excuse for returning so late? Is Eisav his “brother’s keeper” that he must be…

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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)

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle.” (32:33)

“Therefore the Bnei Yisrael do not eat of the sinew of the thigh muscle… unto this day because he (Eisav’s angel) struck the hollow of Yaakov’s thigh in the sinew of the thigh muscle.” (32:33)

“So you shall say unto my master Eisav, ‘So says your servant Yaakov, I have sojourned with Lavan and stayed until now.” (32:5)

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