Peninim on the Torah

ויותר יעקב לבדו

Yaakov was left alone. (32:25)

Rashi cites Chazal (Chullin 91a) who posit that Yaakov Avinu had forgotten some pachim ketanim, small earthenware pitchers, and he returned for them. Clearly, these pitchers had inconsequential value. Yet, to Yaakov, they were valuable enough to return for them, even if it meant exposing himself to danger. From this, Chazal derive that to the righteous (not only Yaakov), their money is dearer to them than their bodies. Our Sages explain that since the righteous are meticulous in avoiding any form of dishonesty, their money represents integrity at its apex. Thus, it is dear to them. Wealth earned through honesty…

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ויאבק איש עמו עד עלות השחר

Sruly Schnair In Vayishlach, 5779

And a man wrestled with him until the break of dawn. (32:25)

Chazal (quoted by Rashi) say that the “man” who wrestled with Yaakov Avinu was no ordinary human; rather, he was the archangel of Eisav, who had been dispatched by Hashem to pave the way for the ultimate salvation of Yaakov and his descendants. We derive a portent for the future from their fight. Just as Yaakov was injured during the course of the struggle, but, nonetheless, he prevailed and went on to even greater achievements; so, too, will our People suffer losses in the future, but will emerge stronger, better, spiritually healthier – in preparation for our ultimate geulah, redemption….

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ויאמר אליו מה שמך ויאמר יעקב... וישאל יעקב ויאמר הגידה נא שמך ויאמר למה תשאל לשמי

Sruly Schnair In Vayishlach, 5779

He said to him, “What is your name?” He replied, “Yaakov”… Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:28,30)

Eisav’s angel asked Yaakov Avinu for his name. It is not as if he did not know his name. He simply wanted to know the source of Yaakov’s strength, his power. Our Patriarch replied, “Yaakov. My power is in the heel. I enter the fray from the side, unnoticed. This is how I succeed.” The angel said, “From now on, your name will be Yisrael, a name which implies strength. You will no longer have to come from the eikav, heel/side. You will come with strength.” Our Patriarch seemed content with this new designation. He now said to the angel,…

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ויענו בני יעקב את שכם ואת חמר אביו במרמה

Sruly Schnair In Vayishlach, 5779

Yaakov’s sons answered Shechem and his father Chamor cleverly. (34:13)

Mirmah is usually translated as “treachery/deceit.” In this instance, Rashi translates it as, chochmah, wisdom, or cleverness. This interpretation begs elucidation, since how much wisdom does it take to overpower a community of men on the third day following surgery, when they are in intense pain? One could hardly call this cleverness. The Netziv, zl, explains that “cleverness” in this case serves as a disclaimer, to declare that at no time did the brothers intend to accept this base people into their family. Shechem and his cohorts were not becoming Jews. The use of the word mirmah reminds us not…

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ויאמר יעקב אל שמעון ואל לוי עכרתם אתי להבאישני בישב הארץ... ויאמרו הכזונה יעשה את אחתנו

Sruly Schnair In Vayishlach, 5779

Yaakov said to Shimon and to Levi, “You have discomposed me, making me odious among the inhabitants of the land…” And they said, “Should he treat our sister like a harlot?” (34:30,31)

Yaakov Avinu rebuked his two sons for putting their lives and the lives of their entire family at risk when they killed all of the people of the city of Shechem. Shimon and Levi replied, Ha’k’zonah yaaseh es achoseinu? “Shall he treat our sister like a harlot?” We do not find Yaakov countering their argument, an indication that he conceded to their claim. Chazal teach that on the Degel, Banner/Flag, of the Tribe of Shimon, there is an allusion to the maaseh Shechem, the incident of Shechem. Apparently, if their revenge had been out of place, Yaakov could not have…

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ויצא יעקב מבאר שבע

Sruly Schnair In Vayeitzei, 5779

Yaakov departed from Beer Sheva. (28:10)

Chazal (Talmud Megillah 17a) deduce that Yaakov Avinu was sixty-three years old when he left his parents’ home. Fourteen years later, when Yaakov was seventy-seven, Yosef was born. When Yosef stood before Pharaoh, he was thirty years old – making Yaakov one hundred and seven years old. We add to this seven years of plenty and two years of famine to reach a sum total of one hundred sixteen, which should have been Yaakov’s age when meeting Pharaoh. When Yaakov stood before Pharaoh, however, he stated his age as one hundred and thirty – leaving us with a discrepancy of…

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ויעבד יעקב ברחל שבע שנים ויהיו בעיניו כימים אחדים באהבתו אותה

Sruly Schnair In Vayeitzei, 5779

So Yaakov worked seven years for Rachel, and they seemed to him a few days because of his love for her. (29:20)

For some people life is far from a bed of roses. Yet, they persevere and forge ahead, often joyfully. Why? They believe that achieving their intended goal far outweighs any form of hardship they have been forced to endure. Pain is relative. If the goal means enough to the person, the pain, discomfort, anxiety are all worth it. Yaakov Avinu was an extraordinary masmid, diligent student of Torah. He did not waste a minute from Torah learning. During the fourteen years that he studied in the yeshivah of Shem and Ever, he did not lay down to sleep, so great…

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ויהי בערב ויקח את לאה בתו ויבא אתה אליו

Sruly Schnair In Vayeitzei, 5779

And it was in the evening that he took Leah, his daughter, and brought her to him. (29:23)

True to his reputation as a swindler, Lavan did not keep his word to give Rachel Imeinu to Yaakov Avinu. He substituted Leah Imeinu for Rachel. This ruse would not have worked had Rachel not given over to her sister the designated signs that Yaakov had arranged with her. The Patriarch knew what kind of thief his prospective father-in-law was. He did not, however, count on the extraordinary love that Rachel harbored for Leah. The relationship between siblings should serve as a paradigm for the relationship between friends. When we speak of a relationship between two friends, the friendship between…

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ויזכור אלקים את רחל וישמע אליה אלקים ויפתח את רחמה

Sruly Schnair In Vayeitzei, 5779

Hashem remembered Rachel; Hashem hearkened to her, and He opened her womb. (30:22)

Hashem remembered the extraordinary empathy that Rachel Imeinu manifested for her sister’s plight. Lest she be discovered as Leah, Rachel gave her the predesignated signs that Yaakov Avinu (sensing that Lavan would pull off such a stunt) had originally given to her. Rashi explains that now that she was aware that she was barren, Rachel feared that Yaakov would divorce her, and she would be compelled to marry Eisav. (This is based upon the commentary that quoted people as saying that Lavan had two daughters, and his sister Rivkah Imeinu had two sons; the older son (Eisav) would marry the…

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ויען לבן ויאמר אל יעקב הבנות בנתי והבנים בני... וכל אשר אתה ראה לי הוא

Sruly Schnair In Vayeitzei, 5779

Then Lavan spoke up and said to Yaakov… “The daughters are my daughters, the children are my children…And all that you see is mine.” (31:43)

With an arrogance that is simultaneously astounding and becoming, Lavan lashes into Yaakov Avinu with a diatribe, asserting himself to be the victim and Yaakov to be the aggressor. We are accustomed to it. Throughout the generations, we have contributed to the success of our host nations and, at the end of the day, not only did we not receive our due, but we were also blamed for attempting to undermine them. In Maamar Yechezkel, authored by Horav Yechezkel, zl, m’Kuzmir, he cites his father, Horav Tzvi Hirsch, zl, who explains the word roeh (v’chol asher atah roeh, “All that…

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ויותר יעקב לבדו

Yaakov was left alone. (32:25)

ויאבק איש עמו עד עלות השחר

And a man wrestled with him until the break of dawn. (32:25)

ויאמר אליו מה שמך ויאמר יעקב... וישאל יעקב ויאמר הגידה נא שמך ויאמר למה תשאל לשמי

He said to him, “What is your name?” He replied, “Yaakov”… Then Yaakov inquired, and he said, “Divulge, if you please, your name.” And he said, “Why then do you inquire of my name?” (32:28,30)

ויענו בני יעקב את שכם ואת חמר אביו במרמה

Yaakov’s sons answered Shechem and his father Chamor cleverly. (34:13)

ויאמר יעקב אל שמעון ואל לוי עכרתם אתי להבאישני בישב הארץ... ויאמרו הכזונה יעשה את אחתנו

Yaakov said to Shimon and to Levi, “You have discomposed me, making me odious among the inhabitants of the land…” And they said, “Should he treat our sister like a harlot?” (34:30,31)

ויצא יעקב מבאר שבע

Yaakov departed from Beer Sheva. (28:10)

ויעבד יעקב ברחל שבע שנים ויהיו בעיניו כימים אחדים באהבתו אותה

So Yaakov worked seven years for Rachel, and they seemed to him a few days because of his love for her. (29:20)

ויהי בערב ויקח את לאה בתו ויבא אתה אליו

And it was in the evening that he took Leah, his daughter, and brought her to him. (29:23)

ויזכור אלקים את רחל וישמע אליה אלקים ויפתח את רחמה

Hashem remembered Rachel; Hashem hearkened to her, and He opened her womb. (30:22)

ויען לבן ויאמר אל יעקב הבנות בנתי והבנים בני... וכל אשר אתה ראה לי הוא

Then Lavan spoke up and said to Yaakov… “The daughters are my daughters, the children are my children…And all that you see is mine.” (31:43)

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