Vayishlach – Page 5 – Peninim on the Torah

ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האלון. ויקרא שמו אלון בכות

Devorah, the wet-nurse of Rivkah, died, and she was buried below Bais-Kel, below the plateau; and he named it Allon-Bachus. (35:8)

One expects the Torah to record the lives of the Jewish nation’s most distinguished, intriguing figures. Indeed, the Avos and Imahos, Patriarchs and Matriarchs, were individuals without peer. Their lives represented the Jewish mission; their enduring legacy is the Jewish nation, who are their progeny. Understandably, their lives obscure the lives of those whose impact on the future was less compelling. We are rarely introduced to one of those “obscure” individuals, a person whose impact on the future of the nation, while not as significant as that of the Avos and Imahos, still left an impression. In this parsha we…

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ורוח תשימו בין עדר ובין עדר

Rabbi L. Scheinbaum In Vayishlach, 5774

And leave a space between drove and drove. (32:17)

The Midrash Rabbah quotes a poignant request made by Yaakov Avinu of Hashem: “Yaakov said to HaKodesh Baruch Hu, ‘Ribbono Shel Olam! If adversity/troubles/pain will (be decreed) to come upon my children, please do not send them one following (immediately) after another; but rather, leave (a) space between them!’ This is to be implied from the word revach, ‘space’ between the flocks of sheep.” Horav Yaakov Galinsky, Shlita, wonders what is the meaning of “space” between troubles? How does space make a difference? The Maggid quotes an explanation which he heard from the Steipler Gaon, zl, given during a group…

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

Rabbi L. Scheinbaum In Vayishlach, 5774

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

Yaakov/Yisrael are two names, each with unique implications. The name Yaakov heralds back to the birth of the Patriarch, v’yado ochezes b’akeiv Eisav, “his hand grasping on the heel of Eisav” (Bereishis 25:26). Yaakov Avinu emerged into this world holding onto the heel of his brother Eisav. This clearly does not imply strength or assertiveness. Later, at the convincing of his mother, Rivkah Imeinu, he appropriated the b’rachos, blessings, from Eisav, under what appears to be in less than a forthright manner. Eisav declared, Hachi kara shemo Yaakov vayaakveini zeh paamayim, “Is it because his name was called Yaakov that…

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וישא את עיניו וירא את הנשים ואת הילדים ויאמר מי אלה לך ויאמר הילדים אשר חנן אלקים את עבדיך

Rabbi L. Scheinbaum In Vayishlach, 5774

He raised his eyes and saw the women and children, and he asked, “Who are these to you?” he answered, “The children whom G-d has graciously given your servant.” (33:5)

Eisav took one look at the women and children and asked Yaakov Avinu, “Who are these to you?” Yaakov replied that the children were graciously bestowed to him by the Almighty. We assume that, upon seeing the group of women and children, Eisav questioned Yaakov concerning both the women and children. Yaakov, however, only replied concerning the children. He seems to have ignored the wives. The Malbim explains that Yaakov was conveying to Eisav an important aspect of his outlook on life, which was altogether different than that of Eisav. To Eisav, a wife was a goal within itself. He…

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ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Rabbi L. Scheinbaum In Vayishlach, 5774

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

There were no cellphones in those days, so Yaakov Avinu had to wait until his sons arrived home before he could tell them of the outrage that had taken place. Abarbanel explains that the Patriarch waited for his sons, because he was not going to make a decision without first consulting them. Their input was important to him. Horav Yaakov Meir Shechter, Shlita, explains that including mature children in decision making is good parenting. In fact, this is specifically how one should relate to his children. This is especially true under circumstances in which one is compelled to point out…

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ויירא יעקב מאד ויצר לו

Rabbi L. Scheinbaum In Vayishlach, 5773

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

Rashi explains the dual fears that Yaakov Avinu experienced. He was frightened that he would be killed, and he was distressed that, in the course of the battle, he might kill “acheirim,” others. Notably, Yaakov had greater fear concerning the harm he might inflict on others than the harm by which he might be victimized. Apparently, our Patriarch never heard of “collateral damage,” a term which has regrettably been popularized in contemporary society. People’s lives have no value, they are secondary to a higher cause. Some make it; some do not. That is collateral damage. We cannot have it all….

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ויאמר שלחני כי עלה השחר ויאמר לא אשלחך כי אם ברכתני

Rabbi L. Scheinbaum In Vayishlach, 5773

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)

What was the purpose of the debate/fight that took place between Yaakov Avinu and Eisav’s guardian angel? Perhaps the answer lies at the end of the narrative when Yaakov refused to allow the angel to leave unless he would first bless him. The commentators explain this blessing as a demand from Yaakov that the angel concede to him that he had received Yitzchak Avinu’s blessings by right. Once and for all, Eisav’s complaint that Yaakov stole the blessings must be quieted. While it may be a nice gesture, what was to be gained by the angel’s blessing? Was this the…

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ויאמר לו אלקים שמך יעקב לא יקרא עוד שמך יעקב כי אם ישראל יהיה שמך - ויאמר שלחני כי עלה השחר. ויאמר לא אשלחך כי אם ברכתני... ויאמר לא יעקב יאמר עוד שמך כי אם ישראל

Rabbi L. Scheinbaum In Vayishlach, 5773

Then he said, “Let me go, for dawn has broken.” And he said, “I will not let you go unless you bless me”… he said, “No longer will it be said that your name is Yaakov, but Yisrael.” (32:27, 29) – Then G-d said to him, “Your name is Yaakov. Your name shall not always be called Yaakov, but Yisrael shall be your name.” (35:10)

At first glance the above pesukim seem to convey the same message. After some perusal, however, we are confronted with a number of questions. First, Yaakov Avinu asked Eisav’s angel for a blessing. The blessing turned out to be a name change for the Patriarch; a name change which denoted his spiritual stamina in besting the angel. Yet, when the angel gave the blessing, he began, “No longer will it be said that your name is Yaakov.” Who cares about his original name? It is the new name that is important. Why does the angel introduce the new name with…

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ויקחו שני בני יעקב שמעון ולוי אחי דינה איש חרבו ויבאו על העיר בטח ויהרגו כל זכר

Rabbi L. Scheinbaum In Vayishlach, 5773

And two of Yaakov’s sons, Shimon and Levi, brothers of Dinah, took each man his sword, and came upon the city which was resting trustfully and slew every male. (34:25)

Previously, we read that Ha’kol kol Yaakov, the domain of Yaakov, was the study of Torah. V’ha’yadaim yedei Eisav, the hands belonged to Eisav. Physical violence, raising the sword, war, all belonged to Eisav. It was, therefore, incongruous to their very nature for the sons of Yaakov Avinu, Shimon and Levi, to raise their sword to kill an entire city. This is not the Jewish way of dealing with dispute and adversity. The sword is something we would expect from the descendants of Eisav – not Yaakov. Indeed, the Patriarch took serious umbrage with their actions, claiming that they had…

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ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האילון ויקרא שמו אלון בכות

Rabbi L. Scheinbaum In Vayishlach, 5773

Devorah, the wet-nurse of Rivkah, died, and she was buried below Bais Kel, below the plateau; and he named it Allon Bachus. (35:8)

Apparently, the passing of Rivkah Imeinu’s nursemaid must have been of critical significance to the Jewish people. Otherwise, it would not have been prominently mentioned in the Torah. In fact, it is recorded immediately after we are notified of Yaakov Avinu’s establishing a Mizbayach, Altar, in Bais Kel. While it is true that the elderly nursemaid died and was buried there, does her passing warrant such prominent coverage? Furthermore, the place was named Allon Bachus, due to the excessive weeping that took place there. Who was Devorah that she was granted such honor? What role did she play in Rivkah’s…

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ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האלון. ויקרא שמו אלון בכות

Devorah, the wet-nurse of Rivkah, died, and she was buried below Bais-Kel, below the plateau; and he named it Allon-Bachus. (35:8)

ורוח תשימו בין עדר ובין עדר

And leave a space between drove and drove. (32:17)

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

He said, “No longer will it be said that your name is Yaakov, but Yisrael, for you have striven with the Divine and with man and have overcome.” (32:29)

וישא את עיניו וירא את הנשים ואת הילדים ויאמר מי אלה לך ויאמר הילדים אשר חנן אלקים את עבדיך

He raised his eyes and saw the women and children, and he asked, “Who are these to you?” he answered, “The children whom G-d has graciously given your servant.” (33:5)

ויעקב שמע כי טמא את דינה בתו ובניו היו את מקנהו בשדה והחריש יעקב עד באם

Now Yaakov heard that he had defiled his daughter Dinah, while his sons were with his cattle in the field; so Yaakov kept silent until their arrival. (34:5)

ויירא יעקב מאד ויצר לו

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

ויאמר שלחני כי עלה השחר ויאמר 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)

ויאמר לו אלקים שמך יעקב לא יקרא עוד שמך יעקב כי אם ישראל יהיה שמך - ויאמר שלחני כי עלה השחר. ויאמר לא אשלחך כי אם ברכתני... ויאמר לא יעקב יאמר עוד שמך כי אם ישראל

ויקחו שני בני יעקב שמעון ולוי אחי דינה איש חרבו ויבאו על העיר בטח ויהרגו כל זכר

And two of Yaakov’s sons, Shimon and Levi, brothers of Dinah, took each man his sword, and came upon the city which was resting trustfully and slew every male. (34:25)

ותמת דבורה מינקת רבקה ותקבר מתחת לבית קל תחת האילון ויקרא שמו אלון בכות

Devorah, the wet-nurse of Rivkah, died, and she was buried below Bais Kel, below the plateau; and he named it Allon Bachus. (35:8)

YEARS

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