5785 – Page 8 – Peninim on the Torah

וירא יעקב מאד ויצר לו

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

Rashi explains that Yaakov was frightened that he would be killed, and he was distressed that, in his efforts to protect his family, he might kill acheirim, others. What did Yaakov fear? He had every reason to defend himself against Eisav. The Melei HaOmer explains that Yaakov purchased the firstborn birthright from Eisav for the express purpose that the avodah, service, in the Bais HaMikdash would be conducted by bechorim, firstborn, and he would be a b’chor. However, if he would kill Eisav – even by right – he could no longer serve. A Kohen that kills someone, even b’shogeig,…

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ויותר יעקב לבדו ויאבק איש עמו

Sruly Schnair In Vayishlach, 5785

Yaakov was left alone, and a man wrestled with him. (32:25)

Yaakov Avinu sent everyone away, until he was left alone to wrestle with Eisav’s angel. Concerning our Patriarch’s isolated state, Chazal (Midrash Rabbah) cite a pasuk in Yeshayah 2:17, V’nisgav Hashem levado, “And Hashem alone will be exalted on that day.” The Navi addresses the day of retribution, when the great nations of the world will be humbled in Hashem’s Presence. He alone will be exalted, as all those who thought they were high and mighty will be compelled to confront the stark truth: they are not. We must endeavor to understand the parallel between the two levados: Yaakov isolated…

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ויקח עשיו את נשיו ואת בניו ואת בנותיו ואת כל נפשות ביתו... וילך אל ארץ מפני יעקב אחיו

Sruly Schnair In Vayishlach, 5785

Eisav took his wives, his sons, his daughters and all the members of his household … and went to a land because of his brother Yaakov. (36:6)

Among the reasons which Chazal (Bereishis Rabbah 82:13) present for Eisav’s moving on, separating himself from Yaakov, is that he left in humiliation over having sold his bechorah, firstborn birthright. Horav Gershon Liebman, zl (Rosh Yeshivah, Novarodok in Armentieres, France, notes that we are raised with a skewed perspective of Eisav, the man We know him as being evil to both G-d and man. We fail to take into consideration, however, that Eisav’s behavior not withstanding, we may not ignore that he was Yitzchok Avinu’s son and Avraham Avinu’s grandson. He spent his formative years in the home of his…

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ויקרא את שם המקום ההוא בית-קל ואולם לוז שם העיר לראשנה

Sruly Schnair In Vayeitzei, 5785

And he named the place Bais-El; however, Luz was the city’s name originally. (28:19)

The name Luz denotes the principle of eternity. Chazal (Vayikra Rabbah 18) teach that there is a certain tiny bone within the human body that does not decompose. It is from this indestructible bone that Hashem will resurrect the dead. HoRav Mordecahi Ilan, zl, explains the background, the name change from the original Luz to Bais-El (Beth-El). Until Yaakov Avinu emerged on the scene, people thought that the way to ensure continuity is through the establishment of community, etc. Thus, they named the city Luz, because its name representes endurance and perseverance. Our Patriarch changed the city’s name to Bais…

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ועיני לאה רכות

Sruly Schnair In Vayeitzei, 5785

And Leah’s eyes were tender (29:17)

Rashi explains that Leah Imeinu wept copious tears in prayer to Hashem that she not have to marry Eisav. People would say that Rivkah Imeinu had two sons and her brother, Lavan, had two daughters. It made sense that the older daughter, Leah, would wed the older son, Eisav; and the younger daughter, Rachel, would marry Yaakov. The prospect of having to spend the rest of her life with the evil Eisav is enough to make anyone cry. As a result, Leah’s eyes became tender. Targum Onkelos interprets rackos as ya’in, beauty. Was Rashi unaware of Onkelos’ commentary? Furthermore, Chazal…

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ותאמר הפעם אודה את ד' על כן קראה שמו יהודה

Sruly Schnair In Vayeitzei, 5785

And she (Leah) declared, “This time let me greatly praise Hashem.” (29:35)

Now, as a mother of one-third of Yaakov Avinu’s twelve sons, Leah paid gratitude to Hashem, because He granted her more than her rightful share. Much has been written about gratitude per se, specifically in interpreting and explaining Leah Imeinu’s gratitude. This is especially critical in light of Chazal’s statement (Berachos 7B), “From the day the world was created, there was no one who paid gratitude to Hashem, until Leah came and thanked Him.” The questions are obvious: How can Chazal suggest that the Avos Hakedoshim, holy Patriarchs, did not thank Hashem? This question is especially pressing when we take…

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ויעתר יצחק לד' לנכח אשתו

Sruly Schnair In Toldos, 5785

Yitzchak entreated Hashem opposite his wife. (25:21)

They both prayed. Rivkah Imeinu prayed on her own behalf. Yitzchak Avinu also prayed on her behalf. He knew that, as part of Hashem’s promise to Avraham Avinu, he would be blessed with progeny. He entreated Hashem that Rivkah should be the mother of his children. Twenty years is a long time to pray for something. Apparently, they were prepared to continue praying until Rivkah conceived and gave birth to a healthy child. It was not just about having a child, but rather, they sought to serve as a link in the Patriarchal continuum which laid the foundation of the…

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ויעתר יצחק לד' לנכח אשתו

Sruly Schnair In Toldos, 5785

Yitzchak entreated Hashem opposite his wife. (25:21)

Both Yitzchak Avinu and RIvkah Imeinu prayed fervently for a child. The Kaf HaChaim (281:8) cites the Sefer Chesed LaAlafim who states: “We have a kabbalah, tradition, handed down from Rav Yehudah HaChasid who taught that when one is confronted with a difficult challenge, committing to recite the Nishmas prayer (we recite Nishmas on Shabbos and Yom Tov at the end of Pesukei D’Zimra. We also recite it at the end of the Pesach seder) in the presence of a minyan is a segulah for deliverance. The tefillah is attributed to Rav Elazar Azkari, who lived in Tzfas during the…

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וידו אוחזת בעקב עשו

Sruly Schnair In Toldos, 5785

With his hand grasping on to the heel of Eisav. (25:26)

Horav Yaakov Moshe Charlop, zl, explains the imagery of Yaakov Avinu holding onto Eisav’s heel as a metaphor that underscores the concept of limitation and restraint. A vicious dog chained to a stationary place cannot go beyond the pull of his chain. He can bark and growl and attack anything that comes within the parameter of his chain, but that is it. He is locked in place. Veritably, it often appears that Eisav is on top; he is first. Despite Eisav’s precedence in birth order, which grants him certain parameters of strength, Yaakov continues to hold on to his heel. …

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ויאמר עשו אל יעקב הלעיטני נא מן האדם הזה ויאמר יעקב מכרה כיום את בכרתך

Sruly Schnair In Toldos, 5785

Eisav said to Yaakov, “Pour into me some of that very red stuff.” Yaakov said, “Sell, as this day, your birthright to me.” (25:30,31)

On the surface, to the uneducated reader, the story of Yaakov Avinu purchasing the bechorah, birthright, from Eisav seems highly enigmatic. Horav David Povarsky, zl, compares it to a shrewd man who saw a young child playing with a bag of diamonds. The man offered to give the young boy a bag of chocolates in exchange for the diamonds. The boy jumped at the idea and readily made the trade. Clearly, we would look askance at such a person. How could he have the temerity to take such advantage of an unknowing child? Eisav was clueless concerning the value of…

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וירא יעקב מאד ויצר לו

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

ויותר יעקב לבדו ויאבק איש עמו

Yaakov was left alone, and a man wrestled with him. (32:25)

ויקח עשיו את נשיו ואת בניו ואת בנותיו ואת כל נפשות ביתו... וילך אל ארץ מפני יעקב אחיו

Eisav took his wives, his sons, his daughters and all the members of his household … and went to a land because of his brother Yaakov. (36:6)

ויקרא את שם המקום ההוא בית-קל ואולם לוז שם העיר לראשנה

And he named the place Bais-El; however, Luz was the city’s name originally. (28:19)

ועיני לאה רכות

And Leah’s eyes were tender (29:17)

ותאמר הפעם אודה את ד' על כן קראה שמו יהודה

And she (Leah) declared, “This time let me greatly praise Hashem.” (29:35)

ויעתר יצחק לד' לנכח אשתו

Yitzchak entreated Hashem opposite his wife. (25:21)

ויעתר יצחק לד' לנכח אשתו

Yitzchak entreated Hashem opposite his wife. (25:21)

וידו אוחזת בעקב עשו

With his hand grasping on to the heel of Eisav. (25:26)

ויאמר עשו אל יעקב הלעיטני נא מן האדם הזה ויאמר יעקב מכרה כיום את בכרתך

Eisav said to Yaakov, “Pour into me some of that very red stuff.” Yaakov said, “Sell, as this day, your birthright to me.” (25:30,31)

YEARS

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