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10

Thanks for the interesting question: Avos Derabbi Nosson 34:5 cites two possibilities, one is that this kiss was particularly sincere or non-sincere, and the other is that these are markers that denote a scribal addition made based on doubt: וירץ עשו לקראתו ויחבקהו ויפול על צואריו וישקה״ו (שם לג) כולו נקוד מלמד שלא נשקו באמת. ר״ש בן אלעזר אומר נשיקה זו ...


9

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 ...


9

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 ...


9

It branches off the Jordan river, running eastward through Gilead, just north of Mt Nebo and to the south of the Bashan. Today it is known as the Wadi Zerqa ("Blue River"). See the maps on pages 38 and 115 of Anson Rainey and Steven Notley, The Sacred Bridge (Jerusalem: Carta, 2006), and the information in Randall W. Younker, "Jabbok" in Anchor Bible ...


9

Very interesting question! However, Rashi is relying on the Midrash in Bereshit Raba (75:4): מלאכים - אלו שלוחי בשר ודם. ורבנן אמרי מלאכים ממש. Rashi, citing Rabanan, comments that the meaning is actual angels as opposed to messengers.


8

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. ...


8

I remember hearing [I think in the name of Reb Menachem Zemba ZT"L] that הלכה in this case means, a rule without a given reason, as in הלכה למשה מסיני, not based on anything other than Hashem's will. Trying to change it won't help. Just found it quoted in המאור שבתורה printed in 1965: אמר הגאון הקדוש רבי מנחם זמבה זצ"ל, מהו המושג כאן "הלכה", וכי דינא ...


8

Several commentators prove that it does not mean "halacha" in the regular sense of a law or a directive. The Talmud in Berachot 31a states: וכן לא יפטר אדם מחברו לא מתוך שיחה ולא מתוך שחוק ולא מתוך קלות ראש ולא מתוך דברים בטלים אלא מתוך דבר הלכה שכן מצינו בנביאים הראשונים שסיימו דבריהם בדברי שבח ותנחומים וכן תנא מרי בר בריה דרב הונא בריה דר' ירמיה בר אבא ...


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

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 ...


7

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 killed, ...


7

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, ...


7

There are two things that would contradict your assumptions in your question. 1 - Rashi on Breishit 32:14 cites a Midrash saying that Ya'akov included precious stones and diamonds. 2 - Breishit 36:6-7 states that Esav had a lot of herds / cattle and because he had so much the land was not big enough to hold both his and Ya'akov's cattle, which is one of ...


7

The Midrash you heard referred to is on Megillah 17a and it does correlate the two periods. The two missing years from Yaakov's time to get to 22 are from his travel back and are listed as 18 months in Sukkot (Gen 33:17) and 6 months in Beit-El (35:6). The Yosef calculation is based on Yosef being kidnapped at age 17 (37:2), standing before Paroh at 30 (41:...


6

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: ...


6

The Rosh and Chizkuni (in his second explanation) and Daas Z'kenim answer that the maidservants' sons didn't bow, as they thought that they, as freemen, were more important than their mothers. That's why it says "bowed" in the feminine: only women bowed. [Presumably "and their children" in the verse refers to approaching.] Chizkuni's first explanation is ...


6

The Torah Lodaas sheet published weekly by Rabbi Matis Blum, in its Vayishlach 2014 issue, quotes the G'riz as follows (in my own translation): In truth, the response of Yaakov's sons was not merely to fool [the Shechemites] into circumcising themselves so they'd be able to kill them. Rather, it was a truthful response to Chamor's words: he had told them "...


6

There are basically two lists of wives and each one contains 3 names. Traditional sources differ on exactly how to answer the contradiction, with the opinions ranging from Esau having 3,4,5, or 6 wives all together. See http://jbq.jewishbible.org/assets/Uploads/424/jbq_424_Kleinwivesofesau.pdf for an article which summarizes these views.


6

Although the idea that verses were added to the Sefer Torah that we have is often attributed to the Ibn Ezra, his comments on this verse would seem to indicate he doesn't hold of the idea. He quotes someone ("Yitzchaki" - it is a matter of speculation of who that could refer to, although we know from other references it was someone from Spain) who says that ...


6

Kli Yakar Bereishit 32:25: אחר שהסכימו רוב המפרשים שמלאך זה הוא סמא״ל שרו של עשו הנקרא סמא״ל עשו, כי כל חפצו וישעו לסמא עיני האדם ולהכותו בעורון ולעשותו סומא מעין השכלי, עד אשר לא יוכל הרואה לראות במראות האמת לבא ולראות פני ה' ולבוא בסוד ה' ליראיו בסתרי התורה, כי הוא שטן, הוא מלאך המות, הוא יצה״ר Most of the commentators agree that this angel is ...


6

In a response, R. Moshe Feinstein touch this in a way that explains the intention of the word halacha here: שו"ת אגרות משה חושן משפט חלק ב סימן עז כבר אמרתי על הלשון שהביא רש"י בפי' החומש פ' וישלח (ל"ג, ד') על קרא דוישקהו ארשב"י הלכה היא בידוע שעשו שונא ליעקב דמה שייך זה להלכה, דהוא כמו שהלכה לא משתנית כך שנאת עשו ליעקב לא משתנית דאף אלו שנוהגות ...


5

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 ...


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

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. ...


5

Sforno says that it shows that even though Yaakov knew, he didn't disown Reuven, because he knew that he did tshuvah immediately. Both Ramban and Radak say that because of what Reuven did, Yaakov had twelve sons, i.e. he did not have any more children after this. Additionally, the Gemara in Shabbat 55b (phrase 27 in Sefaria) says that he moved Yaakov's bed ...


5

Ibn Ezra asks this question and answers that the verse is going by the majority of the children. Chizkuni says that Rachel prayed in Padan-Aram to have another son, a prayer which was answered with the birth of Binyamin, so it is as if he were born there.


5

The Sefer Hachinuch has a known explanation in Mitsva 3: משרשי מצוה זו, כדי שתהיה רמז לישראל, שאף על פי שיסבלו צרות רבות בגלות מיד העמים ומיד בני עשו, יהיו בטוחים שלא יאבדו, אלא לעולם יעמד זרעם ושמם, ויבא להם גואל ויגאלם מיד צר. ובזכרם תמיד ענין זה על יד המצוה שתהיה לזכרון, יעמדו באמנתם ובצדקתם לעולם. ורמז זה הוא לפי שאותו מלאך שנלחם עם יעקב אבינו, שבא ...


5

In Parashat va-Yishlach (Bereshit 35:1) it says: ויאמר אלהים אל-יעקב, קום עלה בית-אל ושב-שם; ועשה-שם מזבח -- לאל הנראה אליך, בברחך מפני עשו אחיך. And God said unto Jacob: 'Arise, go up to Beth-el, and dwell there; and make there an altar unto God, who appeared unto thee when thou didst flee from the face of Esau thy brother.' Back in Parashat va-...


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 ...


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