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“These are the chiefs of the sons of Eisav.” (36:15)

Horav Y. Hutner z.t.l. makes note of the fact that the expression “aluf”, chief, is used only in regard to the descendants of Eisav. The descendants of Yishmael, however, are referred to as “nasi”, prince”. He explains that this disparity in terminology had catalyzed a disparity in their relationship to Am Yisrael. In the Talmud, Sanhedrin 99a, Chazal interpret the term, “aluf,” to be a sovereign without a crown. Eisav merited the name of monarch in a limited sense. He will survive as a nation until that day when “the saviors will ascend Har Tzion to judge Eisav’s mountain, and…

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“And Hashem said to Yaakov, arise, go up to Bais Kail and dwell there and make an altar to the G-d that appeared to you when you fled Eisav your brother.” (35:1)

Horav A. Miller, Shlita, states that this “dwelling” was not intended to be a permanent residence. Hashem only wanted Yaakov to stop and take an accounting of what had happened until the present. The purpose of this “dwelling” was to avail Yaakov the opportunity for contemplation, so that he could reflect upon all the wonders which Hashem had created for him. Considering this information was not sufficient. It was incumbent upon him to allocate a specific time to meditate and appreciate all the good which Hashem had done for him. Every experience was part of a chain of events specifically…

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“And he said, “Your name shall no longer be called Yaakov, but rather Yisrael for you have striven with G-d and with people and you prevailed.” (32:29)

Does it matter which name we use to refer to Yaakov?  Indeed, the name Yisrael is the name by which his descendants are called.  This appellation is not merely Yaakov’s new name, it actually describes the Jewish mission.  The Kovner Rav, Horav A. Shapiro z.t.l., notes that the name Yaakov has no plural construct. There are no “Yaakovim”! The term Yisraelim is applied whenever we refer to a group of Jews.  Consequently, he suggests that the name Yaakov applies to the Jew as an individual, alone and reclusive.  The solitary Jew becomes the prime focus for “Eisav’s” angel. He is…

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

Upon hearing the grim news that Eisav was approaching, Yaakov was gripped with a terrifying fear. He immediately began preparing for this confrontation. He prepared for battle, prayed ardorously to Hashem, and did teshuvah, repentance. Fear can either be a remarkable asset or a debilitating hindrance. Horav A.H. Lebowitz, Shlita, cites the Midrash which describes another fear experienced by Yaakov’s descendants, centuries later at the time of the miracle of Purim. When Haman’s decree to annihilate every Jew in the Persian Empire, was issued, the Jews searched for a similar precedent in history.  The initial response of the past would…

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“I have sojourned with Lavan and stayed until now. And I have oxen and donkeys.” (32:5,6)

Rashi explains that Yaakov was telling Eisav, “Despite my stay with Lavan, I have still been able to observe the taryag, 613, mitzvos, and I did not learn his evil deeds.” Horav Yitzchak Z. Soloveitchik z.t.l. once met the Rav of Hamburg. During the conversation, the Rav explained how Yaakov was able to live in the presence of the evil Lavan and remain pure. Yaakov himself gave the reason for his success, when he said, “I have (an) ox and donkey.” As far as Yaakov was concerned, Lavan was equal to an ox or donkey. To Yaakov there was no…

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