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11

Interestingly, Daas Zekeinim and Kli Yakar (to Gen. 32:8) say that when Yaakov heard that Eisav was planning to attack, he was distressed thinking that this must mean that indeed Yitzchak was already dead and that Eisav therefore feels free to kill him. Rashbam (to 32:7) suggests that indeed Eisav meant well in coming out towards Yaakov with his 400 men - ...


8

1) From ילקוט ראובני : וגם הולך לקראתך וארבע מאות איש עמו, ארבע מאות איש שנטל עשו שנשא מחלת בת ישמעאל על נשיו, וירש ארבע מאות כתות החיצונים ששולטים עליהם מחל"ת ולילי"ת, נשים בגימטריא ארבע מאות, וזהו מרבה נשי"ם מרבה כשפי"ם 2) See also http://hebrewbooks.org/pdfpager.aspx?req=20767&pgnum=89 3) From ספר הישר, cited in אוצר המספרים: בני שעיר ...


7

The Mishnah (Chullin 100b) records a debate between R' Yehudah and the Sages about this. According to the majority view, the verse that records the prohibition was indeed inserted there at the time of the Giving of the Torah - i.e., this is Moshe (speaking in Hashem's name, of course) telling the people: "Therefore, [from now on,] the Children of Israel are ...


7

Among the many explanations of what it means when we say that the Avos kept the Torah (as in the linked question) is that they did so on a spiritual level. R. Shneur Zalman of Liadi thus states in one of his Chassidic discourses (Va'eira 5572): קיים אאע״ה כל התורה כולה עד שלא ניתנה וכן ביעקב עם לבן גרתי ותרי״ג מצות שמרתי והיינו רק ברוחנית שהרי לא יתכן ...


7

Your suggestion is correct. "Took" refers to the animals, "captured" refers to the women and children, and "plundered" refers to the wealth and objects from their houses. See Malbim. Technically, everything was "in the city". I would suggest that the phrase "וְאֵת אֲשֶׁר בָּעִיר וְאֶת אֲשֶׁר בַּשָּׂדֶה" refers to the animals mentioned immediately before. ...


7

Berachos 12b-13a כיוצא בו אתה אומר (בראשית לה, י) "לא יקרא שמך עוד יעקב כי אם ישראל יהיה שמך" לא שיעקר יעקב ממקומו אלא ישראל עיקר ויעקב טפל לו Similarly we find "Your name shall not be called Yaakov any longer, rather Yisrael shall be your name" - not that the name Yaakov is uprooted from its place, rather that Yisrael is the primary name and Yaakov ...


6

The Lubavitcher Rebbe zt"l states (Likkutei Sichos, vol. 15, p. 269), based on his analysis of the relevant verses, that the one camp contained Yaakov's livestock and the people responsible for taking care of them, while the other contained his family. The point of this, the Rebbe explains, was that Yaakov was preparing for his prayer, in which he would, so ...


6

It's very possible that this was the talk of the area. Rambam Hilchos Melachim 9:15 says: ובן נח שעבר על אחת משבע מצות אלו יהרג בסייף. ומפני זה נתחייבו כל בעלי שכם הריגה. שהרי שכם גזל והם ראו וידעו ולא דנוהו And Noahides that transgress one of these Seven Mitzvos are killed with a sword. And for this reason all the inhabitants of Shechem were ...


6

The Ramban on the story quotes the Rambam as saying that the inhabitants of Shechem were required to judge (the person) Shechem and did not. As such, they did not fulfill the obligation of the descendants of Noach to judge justly. A descendant of Noach that fails to fulfill one if his 7 obligations (namely 1. belief in the creator, 2. prohibition of incest, ...


5

It always seemed to me from reading the pesukim (and it seems Or HaChayim understands it this way as well) that the name of the place was Penuel and only Yaakov called it Peniel, presumably punning off the existing name of the place. Note that the location is mentioned many other times in Tanach and always as Penuel (Shoftim 8:8,9,17 Melachim 1:12:25 and I'd ...


5

I have no source for this answer, and I may very well be wrong, but here goes anyway: Look at the expression Rashi brings: "ושרבב קומתו" Now this word "ושרבב" rang a bell to me. Where is it used in other places? 1) Regarding the daughter of Pharoh who stretched out her hand - Rashi on Shemot 2:5 והם דרשו את אמתה את ידה, שנשתרבבה אמתה אמות הרבה: ...


5

The experience was needed for a good reason. It's interesting that because of this fight, he was told he would get the name Yisrael. Some explanations include: The experience taught Yaakov that he was strong enough. You don't know your own strength until you're put to the test. You don't activate your full potential unless you're put to the test. (I ...


5

YS cites Pinchas' killing of Zimri (Bamidbar chapter 25) as an example of Shimon and Levi's “parting of ways.” YS's question can be strengthened with further illustrations of the ambiguity and tension that seems to surround these two charcters. In Bereshit, Levi and Shimon are both severely reprimanded in the blessings of Yaakov at the end of his life: ...


4

The Midrash (cited in my comments to YS' answer) gives the following analogy: It's like two people who borrowed money from the king. One paid back his debt, and indeed later was able to lend to the king. The other not only failed to repay, but borrowed again. Similarly, Shimon and Levi both "borrowed" (became indebted to G-d) at Shechem. Levi repaid his ...


4

I am pretty sure that this depends on which minhag you hold to. The question is easiest answered if you hold a standard Ashkenazi minhag, as you can hear it read by an expert Hazzan here. A friend who trained to be a Hazan at YU told me that this was a resource his instructors gave him.


4

Ya'akov couldn't be "mekayem" (to perform?) all the miztvot. For example Kivud av (honoring your parents) and Yishuv Eretz Yisrael (live in Israel). So here "shamarti" may mean something different. When Ya'akov heard Yosef's dream (Breshit 37:11) the Torah writes that he "shamar" the dream. Rashi writes: שמר את הדבר - היה ממתין ומצפה מתי יבא, he waited ...


4

As @rony points out, there were many mitzvot that Yaakov had no way of keeping while he was in the house of Laban. Some examples include all the mitzvot that are dependent on the Land (e.g. Trumah) and Mitzvot that are dependent on the congregation (e.g. appointing a king). @Alex brings other examples in his answer. If so, how could Yaakov say "עם לבן גרתי ...


4

The Gutnick Chumash brings the Lubavitcher Rebbe's explanation of the verse according to Rashi. Read it for full detail, but in short: Yaakov was sure that G-d would protect his family. He was not sure that G-d would keep his fortune intact. He therefore split his family and their essentials in one camp, and the rest of his fortune in the other camp. ...


4

Minchas Shay says it's a matter of dispute: יש מרז״ל מפרשים אותו קדש ויש מפרשים אותו חול עיין ב״ר וחולין פרק גיד הנשה ועיין מ״ש סוף פ׳ ויצא Some of our rabbis explain it as holy, and some explain it as secular. See B'reshis Raba and Chulin (the chapter Gid hanashe) and see what I wrote at the end of the section Vayetze. Following the links: ...


4

Rashi on that verse brings a medrash Gen.Rabbah 83:2 that says the eight kings correspond to the first eight jewish kings. Edom came to autonomous power only during the rule of the ninth king.


3

As @DoubleAA noted above, several other verses use the same language. Let's assume, though, that we cannot compare them, and that the phrase may change meaning based on context. Then we may only glean information from commentators' comments on this verse specifically. After perusing the sources, here are the mefarshim that support the "הוּא" == "הַהוּא" ...


3

Many words have a special form used only when the word occurs at a point in the sentence when a reader would pause while reading, called the 'pausal form'. 'Shmekha' with the segol under the mem is the pausal form of this word; 'Shimkha' is the regular, non-pausal form. Whether a word occurs at a point of pause or flows on to the next word is indicated by ...


3

To the question of Rachel and Leah's mother mocdeg brought down this answer, which would make them only half sisters which may then be allowed. The sefer Tiferes Shlomo al HaTorah in Parshas Vayetze brings a number of answers to the question of how Yaakov was allowed to marry two sisters. One of the answers is that Rachel and Leah were born to Lavan ...


3

Sefardim (at least Moroccans) read it first one way, then go back and read it the other way. (I run a Sefardic Minyan on Shabbat).


3

Rashi's comment can be found here: http://kodesh.mikranet.org.il/comment/t0132_5.htm Firstly, this opinion appears as ד"א, davar achar, a secondary comment, which are often understood by Rashi's supercommentaries as being of secondary importance, often not compelling answers, but merely 'drashas' which are only brought to solve one particular problem and ...


2

Rashi (Bereshit 31:33), says: Jacob’s tent: That is, Rachel’s tent, for Jacob was usually with her, and so Scripture states: (below, 46:19): “The sons of Rachel, Jacob’s wife.” In reference to all of them, however, it does not say,“Jacob’s wife.” - [from Gen. Rabbah 74:9] So perhaps the same thing applies here and Yaakov's stuff is included with ...


2

Mechon-Mamre chooses option #2. Links: Public reading // Private reading. Minchas Shai chooses option #2: http://hebrewbooks.org/pdfpager.aspx?req=14036&st=&pgnum=21 , bottom of first column. Additional discussion here: http://www.ottmall.com/mj_ht_arch/v30/index.html#VEZ and here: ...


2

Angels can only do what they're programmed to do, they don't work for us. Hence it's questionable if I have any business asking angels to do anything. I would assume that if Yaakov is minding his own business and is suddenly attacked by an angel, the angel is now running a program called interact_with_Yaakov. Somehow Yaakov reasoned that the ...


2

Birkas Avraham (by R. Avraham Mordechai Albert) suggests that it was in keeping with the idea that "someone who suspects his fellow of a matter that that fellow is not guilty of... he must bless him." Since Yaakov had asked the angel, "Are you a thief or a kidnapper [or: gambler], that you are afraid of the morning [and therefore need to depart]?" (Chullin ...


1

It occurs to me that Esau would have wanted to know where Rachel was had he not seen her at all, since the rumor at the time was Yaacov was the intended of Rachel he knew she existed. Secondly, why did Rachel bow at all if she was hidden from site. Based on that perhaps he only hid her main figure and did not totally cover her but it was enough to stop ...



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