Results tagged ‘ Vayishlach ’
Vayishlach
Vayishlach
Rashi
(32;23) relates that Yaakov got punished for hiding Dinah from Eisav by having
her fall into the hand of Shechem (chapter 34). However, what was wrong with
hiding Dinah from the evil Eisav?
(32;23) relates that Yaakov got punished for hiding Dinah from Eisav by having
her fall into the hand of Shechem (chapter 34). However, what was wrong with
hiding Dinah from the evil Eisav?
Moreover,
Leah is praised because she cried not to marry Eisav (see: Sifsei Chachamim,
29;17). Therefore, what was wrong with Yaakov not wanting Dinah to marry
him?
Leah is praised because she cried not to marry Eisav (see: Sifsei Chachamim,
29;17). Therefore, what was wrong with Yaakov not wanting Dinah to marry
him?
Thirdly, why was
Shechem willing to jeopardize his whole nation by saying that everyone should
convert just for Dinah (34;19)? Why did he have such a strong urge to marry
her?
Shechem willing to jeopardize his whole nation by saying that everyone should
convert just for Dinah (34;19)? Why did he have such a strong urge to marry
her?
Fourthly,
the Gemara (Eruvin, 100b) states that because Leah initiated Yaakov to have
relations with her (30;16) she merited to have a children greater than the
generation of Moshe. However, why is it such a good thing for a wife to initiate
relations with her husband?
the Gemara (Eruvin, 100b) states that because Leah initiated Yaakov to have
relations with her (30;16) she merited to have a children greater than the
generation of Moshe. However, why is it such a good thing for a wife to initiate
relations with her husband?
Fifthly,
the Gemara (Eruvin, 100b) states that one who forces their husband to have
relations will bear children who will have real understanding. However, why did
Leah merit having children with binah (understanding) because she initiated
Yaakov to have relations with her? What’s the connection between initiating
relations and having children with understanding?
the Gemara (Eruvin, 100b) states that one who forces their husband to have
relations will bear children who will have real understanding. However, why did
Leah merit having children with binah (understanding) because she initiated
Yaakov to have relations with her? What’s the connection between initiating
relations and having children with understanding?
Rabbi
Yochanan Zweig explains that Leah was crying (29;17) because she wanted to be
part of the nation of Israel. Leah knew that Eisav was Yaakov’s greatest enemy
(he even tried killing him) so not only would she not have been part of the
nation of Israel but she would have been an enemy had she married
Eisav.
Yochanan Zweig explains that Leah was crying (29;17) because she wanted to be
part of the nation of Israel. Leah knew that Eisav was Yaakov’s greatest enemy
(he even tried killing him) so not only would she not have been part of the
nation of Israel but she would have been an enemy had she married
Eisav.
Rabbi
Zweig explains that Dinah was actually able to deal with Eisav because he became
a different person, as he conceded to Yaakov that the blessings belonged to him
(Rashi, 33;9). Therefore, because Eisav had a completely different attitude,
Dinah would have been able to manage with him as a husband. Before then,
however, Eisav wasn’t manageable as husband, so Leah cried not to marry him and
got praised for it. Thus, Yaakov got punished for hiding Dinah from Eisav,
whereas Leah got praised for crying not to marry him.
Zweig explains that Dinah was actually able to deal with Eisav because he became
a different person, as he conceded to Yaakov that the blessings belonged to him
(Rashi, 33;9). Therefore, because Eisav had a completely different attitude,
Dinah would have been able to manage with him as a husband. Before then,
however, Eisav wasn’t manageable as husband, so Leah cried not to marry him and
got praised for it. Thus, Yaakov got punished for hiding Dinah from Eisav,
whereas Leah got praised for crying not to marry him.
Further,
Rabbi Zweig explains that Leah made Yaakov like a king because she made him feel
accomplished for being married to her. The virtue of initiating relations is to
make one’s husband feel as though they’ve truly conquered their wife. A woman
who does that, the Gemara (Eruvin, 100b) explains, deserves children greater
than the generation of Moshe.
Rabbi Zweig explains that Leah made Yaakov like a king because she made him feel
accomplished for being married to her. The virtue of initiating relations is to
make one’s husband feel as though they’ve truly conquered their wife. A woman
who does that, the Gemara (Eruvin, 100b) explains, deserves children greater
than the generation of Moshe.
Even
further, Rabbi Zweig explains that the torah’s definition of one who with
“understanding” is one who is constantly searching for ways to improve. We could
learn this out from Rashi (Devarim, 1;13) who states that one who is
understanding is similar to an enterprising moneychanger who goes searching for
new customers whenever there’s no business. Similarly, Leah was looking to
improve her relationship with Yaakov by initiating relations. Therefore, the
Gemara (Eruvin, 100b) states that one who initiates relations with their husband
will merit having children who have understanding.
further, Rabbi Zweig explains that the torah’s definition of one who with
“understanding” is one who is constantly searching for ways to improve. We could
learn this out from Rashi (Devarim, 1;13) who states that one who is
understanding is similar to an enterprising moneychanger who goes searching for
new customers whenever there’s no business. Similarly, Leah was looking to
improve her relationship with Yaakov by initiating relations. Therefore, the
Gemara (Eruvin, 100b) states that one who initiates relations with their husband
will merit having children who have understanding.
Lastly,
Rabbi Zweig explains that Shechem was willing to jeopardize his whole nation
just to marry Dinah because he saw in Dinah the midah of initiating
relations (she got it from Leah-Rashi, 34;1). And because of that, Rabbi Zweig
explains, Shechem knew that she would get him in touch with his maximum
potential as a king. Therefore, he wasn’t really interested in Dinah for her
physical attraction. Rather, he was looking for a girl who would help him with
his kingship.
Rabbi Zweig explains that Shechem was willing to jeopardize his whole nation
just to marry Dinah because he saw in Dinah the midah of initiating
relations (she got it from Leah-Rashi, 34;1). And because of that, Rabbi Zweig
explains, Shechem knew that she would get him in touch with his maximum
potential as a king. Therefore, he wasn’t really interested in Dinah for her
physical attraction. Rather, he was looking for a girl who would help him with
his kingship.
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Vayishlach
Vayishlach
In this week’s parsha Yaakov sends angels to Eisav (32;4) to inform him that he’s coming (Rashi: 32;6).
The question is: Why did Yaakov purposely inform Eisav through angels that he was coming to town? Eisav wanted to kill him! The Gemara (Shabbat, 32b) states that one shouldn’t put themselves in danger!?!
Rashi (32;6) answers: To tell Eisav that he’s a peace with him and to seek his love.
However, why is seeking peace and love worth putting your life in danger?
First of all, we should understand that peace and loving others run along the same lines. How is that? Because it’s only through loveing others that one could guarantee that there will always be peace among them. This could be learned out from the Mishna (Pirkei Avos, 1;12) which states “Be among the disciples of Aharon, loving peace, pursuing peace and loving others.” Why does the Mishna state “loving people”–what’s the connection to peace? The answer is that as a result of loving and pursuing peace one will come to love his fellows.
Now, how did Yaakov show Eisav that he came in peace in search of love?
Yaakov learned how to show love towards others from Avraham. How do we know that? When Yaakov first saw Eisav he bowed 7 times until he reached him (33;3). Similarly, when Avaraham saw the angels he bowed toward the ground when he reached them (18;2). Additionally, Yaakov referred to Eisav as a “lord” and to himself as his “servant” (33;5). Similarly, Avraham called the angels his “lord” and himself as their “servant” (18;3). Furthermore, Yaakov asked Eisav, “please, accept this homeage” (33;11). Similarly, Avraham asked the angels, “please, let some water be brought” (18;4).
Now, how great exactly is peace?
The Gemara (Gittin, 59b) states that all the laws in the torah were given to promote peace. Additionally, the Gemara (Shabbat, 127a) states that one who pursues peace receives reward in both worlds. Furthermore, the Mishna (Pirkei Avos, 1;18) states that the world “stands” on 3 things–one of them being peace. Even further, the Chofetz Chaim writes (Michtevei Chofetz Chaim, 101) that there is nothing as good as peace and bad as disputes. Lastly, the Gemara (Taanis, 22a) relates the following story: One day Eliyahu Hanavi came to Rabbi Beruka Chaza in the market…Rabbi Beruka asked Eliyahu if there was anyone present who was a worthy of a portion in the World to Come and was told that there was not…Later on, 2 people came and Eliyahu said that they were worthy of portions in the World to Come. Rabbi Beruka asked them their profession, and they replied that they were jesters who would cheer up other people and resolve their disputes.
However, why exactly is peace so great that it’s worth putting yourself in danger for?
In Hebrew, the word peace (“Shalom”) comes from the word complete (“Shalem”). Meaning, a person isn’t considered complete until they’re completely at peace. As a result, Yaakov needed Eisav in order to be complete. Similarly, Rashi (32;26) states that Yaakov told Eisav “I am complete with you.” And why is a person not considered complete until they’re at peace with everyone? The answer is because they’re constantly in danger of being killed or robbed by the person against them (as we could see from Eisav sending Eliphaz and his ministering angel to kill him, see Rashi: 29;11 and 32;25). As a result, everything they have could always be lost in the matter of seconds! Therefore, when Eisav told Yaakov (33;9) “let what you have remain yours,” Yaakov responded by saying (33;11), “I have everything” because he finally felt complete. Thus, by making peace with Eisav, Yaakov was actually taking himself out of danger (for all the while that Eisav hated him he was constantly in danger). So in the end, peace is worth putting yourself in danger for because one’s life and possessions are always in danger when someone hates them.
Now, perhaps Yaakov wasn’t seeking peace just to put himself out of constant danger…
The Mishna (Pirkei Avos, 1;12) states that we should “love peace, pursue peace, love others and bring them closer to the Torah.” Yaakov loved peace and therefore purposely sent angels to Eisav in order to pursue peace. Later, when Yaakov saw Eisav he showed him love by bowing down 7 times, calling him his “master”, etc. And in the end, he brought Eisav closer to the Torah, for we see that Eisav was willing to do a Yaakov a favor and extend his days of travel just to help him out (see Rashi: 33;12).
But how did Yaakov get Eisav to suddenly change?
The Torah (34;25) states: “Shimon and Levi, Dinah’s brothers.” However, isn’t it obvious that they were Dinah’s brothers? Rashi (34;25) answers: “Because they risked themselves for her they are referred to as “her brothers.” We see from here how one must be willing to risk their life for their siblings. When Eisav saw that Yaakov was risking his life in order to bring him closer the the Torah he felt a true brotherly bond and therefore called Yaakov “his brother” (33;9). Thus, not only was Yaakov taking himself out of constant danger by pursuing peace–but it was only through putting himself in danger for Eisav’s sake that he was able to being him closer to the Torah.
Summary: Yaakov sent Eisav angerls to inform him that he was coming (Rashi: 32;6) in order to make peace between them. The Gemara (Gittin, 59b) states that all the laws of the Torah were given in order to promote peace. However, the Gemara (Shabbat, 32b) also states that one shouldn’t put themselves in danger–so why did Yaakov purposely call for Eisav’s attention? The answer is that by making peace he was really taking himself out of danger–for Eisav kept on trying to kill him (see Rashi: 29;11, 32;25). Additionally, perhaps Yaakov sought to bring Eisav closer to the Torah–for the Mishna (Pirkei Avos, 1;12) states, “love peace, pursue peace, love others and bring them closer to the Torah.” Yaakov showed he loved peace by pursuing peace (sending angels) then he showed love (bowing down 7 times, calling Eisav his master, etc.)–then, in the end, Eisav offered to do Yaakov a favor help him travel (33;12).
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