Vayishlach – Page 13 – Peninim on the Torah

“And he rose that night and took his two wives and his two maidservants and his eleven children.” (32:23)

Rashi cites the Midrash that questions Dinah’s whereabouts. He explains that Yaakov, fearing Eisav’s desire for Dinah, hid her in a chest in order to prevent Eisav from seeing her. For denying Eisav this opportunity, Hashem punished Yaakov by causing Dinah to fall into the hands of Shechem. As the Midrash states, Hashem reprimanded Yaakov, saying: “You prevented the possibility of a kindness to your brother; she will instead be taken by an enemy. You denied her marriage to one who is circumcised; she will instead marry an uncircumcised infidel. You refused her marriage in a permitted fashion; she will…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“And (the stranger) saw that he could not defeat him (Yaakov), he touched the upper joint of his (Yaakov’s) thigh, and Yaakov’s hip joint became dislocated as he wrestled with him. Therefore Bnei Yisrael do not eat the displaced nerve. (32:26-33)

The Talmud, Chullin 90b, cites a difference of opinion between R’ Yehudah and the Chachamim regarding the prohibition of gid ha’nashe, the thigh muscle. The Chachamim state that this prohibition applies to the thigh muscle of both the right and left hind legs, while R’ Yehudah has the opinion that it applies only to the right hind leg. His reasoning is based upon the premise that the angel struck Yaakov on the right side. The Chachamim, in contrast, feel that he was struck from behind, affecting both sides. Since the prohibition is in memory of Yaakov’s struggle, what happened that…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“And he said: No longer shall your name be said as Yaakov but Yisrael, for you battled with angels and with men and have prevailed” (32:29)

There are many explanations regarding the episode of Yaakov’s battle with the “man.” Indeed, the divergence between the literal and symbolic meanings of the episode is reflected in the many interpretations applied to this passage. Many commentators view the narrative as a parable for the righteous individual’s inner struggle against the forces of evil. Yaakov stands alone in the vastness, in the deep silence of the night, a mortal being in confrontation with the Divine messenger. This mysterious encounter represents the numerous struggles which surface on the eve of an approaching ordeal. The Sh’lah Hakadosh views this struggle in the…

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Rabbi L. Scheinbaum In Vayishlach, 5753

“For you battled with G-d and with man and have prevailed” (32:29)

Targum Onkelos interprets the angels’ words in the following manner: “For you fought before G-d with man and have succeeded.” Consequently, the name “Yisrael” refers to one who fights “before’ Hashem. Horav Eliyahu Munk, z.l., notes that there is no indication that this name refers specifically to the battle with men. Our strength lies not in our physical struggle with human beings. Judaism’s eternal struggle is within society. Its goal is the establishment of the kingdom of Hashem on earth. In this struggle, however, the Jew does not gather physical weapons of violence. On the contrary, his symbolic armament is…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And Yaakov was greatly afraid and distressed.” (32:8)

As a consequence of Yaakov and Eisav’s confrontation, Hashem made a revelation to Yaakov. A reminder of this encounter is interwoven into the daily life of Am Yisrael. Just as Yaakov and Eisav opposed each other, so, too, in contemporary life they face one another. They each represent a distinct way of life, originating from two different sets of goals. Yaakov is characterized as a hard-working and loving family man, blessed with children. Opposite him stands Eisav, a man of “accomplishment” and substance, of power and glamour. For twenty years Yaakov struggled to raise a family, to educate children, to…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And Yaakov said G-d of my father Avraham and G-d of my father Yitzchak.” (32:10)

As Yaakov prayed to Hashem to save him from his evil brother Eisav, he invoked the merit of his saintly ancestors, the Patriarchs. Are they not, however, Esov’s ancestors? How can he entreat Hashem to listen to his prayers in lieu of Eisav’s? We may derive from this pasuk that only one who follows in the footsteps of his ancestors may invoke their merit. Yaakov followed the path which was paved by his forefathers; he maintained their ideals. We may add that it is not sufficient to merely emulate the actions of the Patriarchs externally, but it is even more…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And he said, your name will no longer be called Yaakov, but Yisrael.”

The blessing which Eisav’s angel bestowed upon Yaakov inadvertently hurt his descendants until this very day. When an individual member of another sect or nation commits any form of transgression, he alone is held accountable. Communal responsibility is not imposed upon the entire nation for the offense of an individual. This rule, however, unfortunately does not apply to Bnei Yisrael. When a Jew – a “Yaakov”- sins, it is not viewed as a singular transgression of one person; the entire community of “Yisrael” is held responsible. Your name will no longer be called “Yaakov” – but “Yisrael” from now you…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“And Yaakov was left alone, and there wrestled a (man) with him… and he touched the hollow of his thigh… Therefore the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:25-33)

This narrative raises many questions. First, why was Yaakov alone, without his wives and children who had already crossed the river? Chazal respond that he had forgotten small jars and returned to retrieve them. Secondly, who was this “man” that wrestled with Yaakov? Chazal respond that this was Eisav’s “guardian angel”. We may also question the significance of the damage inflicted upon the thigh muscle. As a remembrance of this physical damage, we are forbidden to eat the sinew of an animal’s thigh muscle. We may suggest that the Torah is illustrating the effect of Am Yisrael’s exile upon…

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Rabbi L. Scheinbaum In Vayishlach, 5752

“Therefore, until this day, the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:33)

Yaakov’s struggle with Eisav’s angel is memorialized in halacha by the prohibition against the consumption of the muscle injured in this struggle. The commentaries state a number of reasons as rationales for this mitzvah. These serve to guide Jewish survival during our exile. Horav Shimshon Raphael Hirsch Z”l notes the symbolic value of this injury. He points out that Yaakov’s physical injury represents for Eisav the real power that makes Yaakov invincible. Indeed, Yaakov’s descendants realize that their existence is not dependent upon the presence or absence of the thigh muscle. If Yaakov falters, it is not due to a…

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Rabbi L. Scheinbaum In Vayishlach, 5751

“And I have acquired oxen and donkeys.” (32:6)

“Oxen, this refers to Yosef; donkeys, this refers to Yisacher (Midrash Rabba). Yaakov sent a message to Eisav informing him of his vast wealth, in order to impress him, so that he may thereby gain favor in his eyes. This Midrash comments that Yaakov’s reference to his ox and donkey is a metaphor for Yosef and Yisacher. This seems puzzling! Yaakov’s intention is to impress Eisav with his strength and power. Why then does he set forth the two sons who represent the spiritual dimension of the twelve tribes? Yosef who is famous for being the great tzadik and Yisacher…

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“And he rose that night and took his two wives and his two maidservants and his eleven children.” (32:23)

“And (the stranger) saw that he could not defeat him (Yaakov), he touched the upper joint of his (Yaakov’s) thigh, and Yaakov’s hip joint became dislocated as he wrestled with him. Therefore Bnei Yisrael do not eat the displaced nerve. (32:26-33)

“And he said: No longer shall your name be said as Yaakov but Yisrael, for you battled with angels and with men and have prevailed” (32:29)

“For you battled with G-d and with man and have prevailed” (32:29)

“And Yaakov was greatly afraid and distressed.” (32:8)

“And Yaakov said G-d of my father Avraham and G-d of my father Yitzchak.” (32:10)

“And he said, your name will no longer be called Yaakov, but Yisrael.”

“And Yaakov was left alone, and there wrestled a (man) with him… and he touched the hollow of his thigh… Therefore the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:25-33)

“Therefore, until this day, the Bnei Yisrael do not eat the sinew of the thigh vein.” (32:33)

“And I have acquired oxen and donkeys.” (32:6)

YEARS

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