5773

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)

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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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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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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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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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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YEARS

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)

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)

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

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)

ויירא יעקב מאד ויצר לו

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

BOOK OF BEREISHIS

BOOK OF SHEMOS

BOOK OF VAYIKRAH

BOOK OF BAMIDBAR

BOOK OF DEVARIM

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