Q & A on Parshas Vayishlach

1)G-D has related that the Jews will be like the stars, the sand, and the dust. Why does Yaakov choose the symbolism of the Jews as sand when praying to G-D prior to his encounter with Eisav? (32:13)

2)The Torah teaches that since Yaakov was injured in his thigh, THEREFORE Jews should not eat the GID HANASHE. (32:33) Why should we refrain from eating this part of an animal simply because Yaakov was injured? What message or lesson can this possibly convey?


3)Why does the Torah bother relating that the city was named SUKKOT because Yaakov built booths (SUKKOT) for his animals? The name, itself, seems meaningless and it certainly seems to be lacking any eternal message!


ANSWERS
1)The Kli Yakar teaches that the symbolism of the stars captures the times in history when the Jews are the dominant force in the world. The dust captures when we are suffering immense persecution and dark exile. The sand refers to those times when we are being persecuted but where G-D steps in and provides salvation. The ocean water threatens to wash away the sand but then recedes with the tide. Since Yaakov is about to face Eisav which presents a danger to him and his family, he evokes this image of the sand, with the hope that G-D will save them from this time of difficulty.


2)The Da'at Zakainim MiBaalei HaTosafot explain that Yaakov was left open to the attack because he was left alone. The Jewish people were negligent and left someone unaccompanied and this resulted in the injury. Thus, we refrain from eating that part of the body to remind us of the importance of the mitzvah of not leaving people unaccompanied.


3)The Ohr HaChayim answers that at this time and place, Yaakov became the first person in world history to build shelter for his animals to provide them with comfort. This extra level of care and concern was worthy of being captured in the name of the city and it certainly teaches us a lesson about the importance of caring for all living thing.

* Courtesy of Rabbi Dov Lipman Shlit"a

In Shul Dvar Torah - Parshas Vayishlach

Today in Shul, Rabbi Tzvi Klugerman gave a Dvar Torah about Yaakov. He commented that all of the forefathers had run ins and stories with angels. Avraham in his tent, Yitzchak at the akeida. Yaakov however, seemed to have a little bit more contact with the angels than the other two.

It seems that Yaakov utilized or had a keen awareness of Angels more than anyone else in his time. We see this first with his dream on Mount Moriah, where he lays to rest and he has a dream that entails a ladder that a has angelic creatures traveling up and down the steps. Yaakov even seems to have a relationship with them on a more personal level. We see this in the first Pasuk of Parshas Vayishlach , according to Rashi’s explanation of the verse it says, “Then Jacob sent angels ahead of him to Esau his brother…”. Yaakov seemed to have such a close relationship with the angels so much so that he could tell them to do things for him.

If this is so, then why didn’t he have an Angel fight the battle with Esav’s angel? This would have saved him time and of a considerable amount of pain

It seems that we can learn a lot on a personal level from this happening. It is true that Yaakov could have sent an Angel to fight his battle. He instead made the executive decision that this battle was something that he had to do alone.

Yaakov was teaching us that our biggest battles must be fought by ourselves without any armies or supporting casts. Often times we are so busy, that our responsibilities and true priorities take the back seat to whatever is most convenient for us at the time. Yaakov is telling us that this is a terrible misconception.

Parshas Vayishlach - "You Gotta Feel It Man"

To all of you who did not have time to prepare a Dvar Torah.....

(Breishis 32:5) "I have lived with Lavan, and tarried until now"

Rashi cites the famous Chazal that the word "Garti" (I lived) has the numerical value of 613, indicating "I lived with the wicked Lavan, nevertheless I observed the 613 Commandments, without learning from his evil ways."

Rav Ruderman noted the apparent redundancy in Yaakov's message to his brother, Eisav.

If Yaakov had already sent the message "I observed the 613 Commandments," what is added by further stating "and I have not learned from the evil ways of Lavan?"

Rav Ruderman Zt"l, taught that the inference to be drawn, is that one can observe the 613 commandments and, nevertheless, learn from the ways of a Lavan. Even within the context of a fully observant life-style, a person can wind up looking like a Lavan. Even when an individual's actions are technically permissible, the person may still be acting like a Lavan. A person can live an indulgent life-style -- one that may not technically deviate from the letter of the Law, but one, which is totally foreign from the spirit of the Law.

Therefore, Yaakov clarified: "Not only have I observed the letter of the 613 commandments, I have also not learned from Lavan and have even continued to observe the spirit of those laws."

The concept that there can be a dichotomy between someone's religious life and his social life, that glatt Kosher applies only to what I put in my mouth but not to what I see or how I act or dress, is wrong. It is a violation of "I have not learned from his evil ways".

HAVE A FANTASTIC SHABBOS!