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Some people read this entire chapter every Saturday night after Havdalah. This chapter has the spiritual power to cause its reader to be well-liked. When planning to travel by land or sea, reading this section is especially beneficial to protect one from his enemies. (Sh'nei Luchot HaB'rit)

This chapter also alludes to everything that is happening to us in our present exile. Everything that transpired between Ya'akov and 'Esav is reflected in the relationship between us and 'Esav's descendants.

This section teaches us that we must use three things in our relationship with 'Esav's children (the gentiles):

1. Prayer. We must pray to G-d to save us from our enemies.
2. Tribute. In order to stop them from denouncing us, we must pay tribute to them, just as Yaakov gave 'Esav.
3. Escape. We should try to escape from them and not be around them when they become angry. (Ramban; Bachya)

Yaakov had an important reason for humbling himself before 'Esav.  Yitzchak had given Yaakov the blessing.  "Nations will serve you; governments will prostrate themselves to you" (27:29).  Now Esav was an insignificant chieftain; it would mean little if he bowed to Yaakov.  Yaakov therefore gave him status.  Then, when the time was right, 'Esav would come with all his pomp and glory, and prostrate himself to Yaakov.

This was obviously a very sensitive maneuver.  If 'Esav found out what Yaakov was planning, he would kill Yaakov with his bare hands to avoid it.  It would seem to him as bad as taking the birthright.  G-d, however, blinded 'Esav's eyes, so that he would not have any inkling of Yaakov's true intentions. (Zohar)

According to others, Yaakov showed 'Esav such great respect and called him "master" because he was afraid of him.  He had taken 'Esav's birthright; and he knew that 'Esav was itching for revenge.  He therefore gave 'Esav the title "master," as if to say, "Actually you are greater than me.  The sale of the birthright made no difference whatsoever." (RaMBaN)

"One thing I can say.  Although I stayed (garti) with Lavan, I kept the 613 mitzvot, and did not learn his bad ways." (Rashi; Zohar)  The Hebrew word גַרְתִּי (garti) has the same letters as תַּרְיַ״ג (taryag), the number 613.

Yaakov did not actually instruct his messengers to tell 'Esav that he had kept the mitzvot while with Lavan.  What difference would it have made to 'Esav whether or not Yaakov kept the mitzvot?  The message hat Yaakov had kept the 613 mitzvot was meant for the angels, who would bring it to 'Esav's spiritual guardian.  These angels would also pray that G-d would protect Yaakov from his brother. (Zera Berach, Pt. 1)

32:7 Vayashuvu hamalachim el-Yaakov lemor banu el-achicha el-'Esav vegam holech likratcha ve'arba-me'ot ish imo
The messengers returned to Yaakov saying, "We came to your brother, to 'Esav, and he is also coming to meet you; and there are four hundred men with him."

"When we came to 'Esav, we saw that he had readied an army of 400 kings."

Some say that 'Esav had 400 generals, each one leading a battalion of 400 men, for a total of 160,000 soldiers.  The "four hundred men" mentioned in Scripture refer to generals.

According to another opinion, each of 'Esav's men was able to do battle against 400 soldiers.

The messengers told Yaakov, " We came to your brother, to 'Esav.  Although you consider him your brother, you are mistaken.  He behaves like 'Esav - the 'Esav who is an infamous outlaw.  His hatred toward you is undiminished.  He is coming to 'greet' you with 400 men!" (Rashi; Zohar)

32:8 Vayira Yaakov me'od vayetzer lo vayachatz et-ha'am asher-ito ve'et-hatzon ve'et-habakar vehagmalim lishneh machanot
Yaakov was very frightened and distressed. He divided the people that were with him, along with the sheep, cattle and camels, into two camps.

Yaakov was concerned that he might be killed, but he was equally concerned that he might be forced to kill others.  If there were a battle, people would surely be killed.  "I am afraid," he said, "that my men will be killed; and I am equally afraid that he will lose some of his men." (Rashi)

It may seem difficult to understand Yaakov's fear.  Earlier, G-d had told him, "Behold, I am with you" (28:15).  If Yaakov had G-d's promis, why was he afraid of 'Esav?

Tzaddikim do not have self-confidence regarding the worldly.  They are aware of G-d's true greatness, and they know that He does not overlook even the smallest sin.  Yaakov was afraid that he had committed some minor sin, which would render him unworthy of having G-d's promise to him fulfilled. (Berachot, Chapter 1)

Yaakov was also afraid that he had done something wrong in not fully living up to the treaty that he had made with Lavan. (RaMBaN)

Another reason for Yaakov's fear was that fact that 'Esav had two spiritual advantages over him (Targum Yonatan; Zohar; Bereishit Rabbah):

1. 'Esav was living in the Land of Yisrael, while Yaakov had lived elsewhere for 20 years.
2. 'Esav kept the commandment to honor his father perfectly.  Even when 'Esav was buring with desire for revenge against Yaakov for taking the blessing, he said, "The days of mourning for my father are approaching.  I will then kill Yaakov" (27:41).  Angry as he was, he would not kill Yaakov while his father lived, since this would have grieved Yitzchak.

Here the Torah notes that Yaakov took his wives before his children.  Above, however, we saw that he took his children first (31:17), and we said that this was because tzaddikim consider their children more valuable than their wives.  In this case, however, since he was crossing a rapidly flowing river, he brought the women across first.  The children would see them crossing and would not be afraid to cross themselves. (Abarbanel)

Yaakov did not have to take each thing separately.  Standing in the middle of a narrow part of the river, he was able to apss things from one side to the other.  This was simple for Yaakov, since he was very powerful. (Bereishit Rabbah)

At this time, Yaakov concealed Dinah inside a large chest, and locked it shut.  He did not want 'Esav to see her and desire her, possibly taking her by force. (Bereishit Rabbah; Rashi)

Yaakov brought them across the river at night, and did not wait for daybreak.  He saw a great flame hovering over his camp, and decided to cross the river immediately so that it would separate him from the fire. (Zohar; Tazria 45a)

Within in the name יַעֲקֹב (Yaakov) is the mystery of "Yabok" whose letters יבּק stand for the words "y'anainu b'yom karainu" (on that day He will answer us); the mystery of Yabok is very, very deep because three Names of G-d numerially equal "Yabok." (Yalkut Reuveini, Aikev2)

According to every other usage of this phrase, it always refers to G-d redeeming the Jewish people from exile once-and-for-all, an awesome day in history.  This would make a lot of sense, given that the rabbis view Yaakov's all night struggle with the angel of 'Esav as an allusion to the "night" of exile the Jewish people were destined to endure (Bachya; Targum Yonatan; Tanchuma).  Surviving the angel and proving victorious in the morning is, therefore, the allusion to the Jewish people reaching the Final Redemption in the days of Mashiach.

Of all the accounts in the Torah, very few are the source of as much symbolism as the battle with the angel that night.  Therefore, the more symbolic the struggle was for Yaakov to become Yisrael, the more symbolic the name "Yabok" becomes of that struggle.  Yaakov was the twin brother of 'Esav; Yisrael is not, and the Yabok river, therefore, symbolizes the transformation from Yaakov to Yisrael:

If a person will endeavor to learn the hidden wisdom of Torah, that is, the secrets of Torah (Kabbalah), then he will merit to receive his Neshamah (third level of soul after Nefesh and Ruach)...and add level to level, and wisdom to wisdom, then he will be called a "Complete Person" (Adam Shalaim).  When a person only has his Nefesh, then he receives only from א-ד-נ-י (Ad-nai).  If he merits to receive his Ruach, then he receives from י-ה-ו-ה; when he learns the mysteries of Torah, then he receives also from א-ה-י-ה.  When the three Names are added together, the gematria is "Yabok" (Sha'ar HaGilgulim, Hakdamah 18, p. 51)

From this quote of the Arizal, it is clear that "Yabok" is not merely the name of the river by which Yaakov just happened to meet an angel, fight with him, prevail, and receive a name change.  Yabok is the word that alludes to the very spiritual perfection - and redemption - that transforms a "Yaakov" into a "Yisrael."  This is why, perhaps, the name of Yaakov itself has the word yabok within it, as if to allude to Yaakov's potential to become a Yisrael.

And, this is why Yabok speaks of the time that G-d will answer us, because that is the day of redemption, the time that we stop being the twin brother of 'Esav and stop sharing his tendencies, which we have done so meticulously at times throughout history.  We have been, to borrow the vernacular, "better Greeks than the Greeks themselves" in just about every era. Yaakov may have physically crossed the Yabok river thousands of years ago, but every Jew since has had to cross his own Yabok river at some point in time, to become a true and eternal Yisrael.

This is why Yaakov went out of his way to confront the angel of 'Esav to expunge all elements of 'Esav within himself.

32:25 Vayivater Yaakov levado vaye'avek ish imo ad alot hashachar
Yaakov remained alone. A man wrestled with him until daybreak.

According to Midrash Rabbah (77:2), Yaakov wrestled with an angel and not just any angel, but the protecting angel of Edom, the future nation of his brother, 'Esav.

This occurred on a Tuesday night (the eve of Wednesday, the fourth day of the week), the night when the moon had been created (1:16) (Zohar, Toledot 146a.  The Zohar also states that this was because the forces of evil have power in the dark of the moon.  Perhaps the date was also 28 Elul, the date upon which the moon was created (Pirkei Eliezer 8).  According to others, the moon was created on 4 Nissan; Vol. 1, p.227)

A man then appeared and wrestled with Yaakov until the first sign of dawn עֲלוֹת הַשַׁחַר (alot hashachar).

An angel disguised as a human being encountered Yaakov and began to argue, "You promised G-d that you would give him a tithe (tenth) of all you acquired (28:22). Here you have twelve sons and a daughter (Rachel was already pregnant with Benyamin).  Why have you not separated a tithe from your sons?"

Yaakov immediately began to calculate such a tithe.  First he set aside the first born of each of his four wives (Reuven, Yosef, Dan and Gad were thus separated).  Since a firstborn is automatically sanctified, they would not be included among the sons to be tithed.

Eight sons remained: Shimon, Levi, Yehudah, Yissachar, Zevulun, Naftali, Asher and Benyamin.  Yaakov counted them, and when he was finished, he began his count again: 1 Shimon, 2 Levi, 3 Yehudah, 4 Yissachar, 5 Zevulun, 6 Naftali, 7 Asher, 8 Benyamin, 9 Shimon, 10 Levi,.  It thus came out that Levi was the tenth; he was the tithe.

The Angel Michael then said, "Master of the Universe.  The tribe of Levi will be Your portion.  They will be the ones who will serve in Your Holy Temple." (Targum Yonatan; Pirkei Rabbi Eliezer.  Others begin with Benyamin and count backwards, here Levi is also the tenth.)

Not knowing the identity of the stranger, Yaakov reasoned that he must be some kind of magician or conjurer.  Feeling tricked, Yaakov became angry and began to wrestle with him, saying to himself, "A magician has no power at night (other than that of illusion)."  The stranger then threw a pebble at the ground, and it burst into a huge flame.  Yaakov then realized that the stranger was actually an angel.

This angel was actually none other than 'Esav's spiritual guardian, who wanted to harm Yaakov.  Yaakov said, "You are trying to frighten me with a little fire!  I am the very essence of fire!"  It is thus written, "Yaakov's house shall be fire, and Yosef's house shall be flame" (Ovadya 1:18) (Yalkut Shemoni)

The two wrestled until just before dawn.  In Hebrew the word for wrestle is הֵאָבֵק (he-abhek), from the root אבק (abhak) meaning dust.  Their battle literally caused dust to fly. (Rashi)

Yaakov was strong enough to defeat the angel; and he threw him to the ground.  The angel got up again, and began wrestling with Yaakov once more.  Yaakov continued to throw him down every time, until dawn broke. (Bereishit Rabbah; Yafeh Toar p. 439)

32:26 Vayar ki lo yachol lo vayiga bechaf-yerecho vateka kaf-yerech Yaakov behe'avko imo
He [the stranger] saw that he could not defeat him, and he struck the socket of his hip, Yaakov's hip joint was dislocated as he wrestled with him.

The angel saw that the Divine Presence was with Yaakov and he could never defeat him.

Yaakov was also wearing his tallit and tefillin, which caused all his enemies to be afraid.  it is written, "All the nations of the earth will see that G-d's Name is associated with you, and they will fear you" (Devarim 28:10) (Reshit Chachmah, Shaar HaKedushah 6)

The angel struck Yaakov in the hip joint. Some say that he hit him so hard that Yaakov's hip joint was broken, and the compound fracture was clearly visible. Others say that the hip was merely dislocated. (Yafeh Toar, p. 440)

Although the angel saw the Divine Presence with Yaakov, he still struck him.  The blow was accidental, without intent. (Yafeh Toar)

According to another opinion, The angel merely touched (נָגַע) him there.  In those days, it was a custom to carry important documents tied to the hip.  'Esav's guardian angel wanted to grab the contract through which 'Esav had sold his birthright.  He therefore touched Yaakov on the hip, to see if he could feel it.  He wanted to snatch it and tear it up. (Tzedah LaDerech)

The entire story might seem very puzzling. How can a mortal human defeat an angel?

This can be understood logically if we understand how an angel must behave when it comes ot the physical plane.  When G-d sends an angel to the physical world, it must disguise itself as a human-being, so as not to defy the laws of nature.  The same is true when a human being ascends to the spiritual plane.  When Moshe was in heaven for 40 days and 40 nights, he neither ate nor slept (Devarim 9:9-18).  Conversely, when the three angels visited Avraham, they joined him for dinner, as discussed in Parashat VaYera.

Here too, the angel had to appear as a human being without supernatural powers,.  He wrestled with Yaakov all that night. (Zohar, Toledot, Cf. Yafeh Toar, p. 440; Ralbag)

Normally, the angels live together in perfect harmony.  On that night, however, authority was given for one to gain power over the other.  Samael, 'Esav's guardian angel, overcame the spiritual guardians of all the other nations.  He then wrestled with Yaakov in an attempt to bring him under his power too.  Yaakov's merit, however, was so great that the angel could not defeat him.

The Torah thus says that the stranger "saw that he could not defeat him." Samael saw that Yaakov's merit was so great that he would never be able to bring him under his power.  The angel then struck Yaakov in the hip joint next to his organ of reproduction.  This showed that 'Esav would have power over Yaakov's descendants.  The hip joint is kaf ha-yerech, literally, "spoon of the hip."  Children said to emanate from "the loin" (yerech), especially those of Yaakov (see Bereishit 46:26).

Thus, on that night authority was given to 'Esav's guardian angel to have power over Yisrael if they sin and violate the commandments of the Torah. (Zohar Chadash, end of Noach)

Providence decreed that the angel would have to wrestle with Yaakov even though it was known that it could not defeat him.  It was to be a symbol for future generations.

A king once owned a powerful mastif and a lion cub.  Each day the king would have his young son play with the lion so that he would be afraid of the dog.  The dog, in turn, would not go near the child.  If a child has no fear of a lion, dogs certainly had better keep away from him.

The lion in the parable is 'Esav's spiritual guardian.  Since it was an angel, it was not really dangerous.  The mastif represents 'Esav's descendants who would become Yisrael's worst enemies.  When they realize that even their spiritual guardian was not able to defeat Yaakov, they will lose confidence, and not be able to attack Yisrael. (Bereishit Rabbah)

27 Vayomer shalcheni ki alah hashachar vayomer lo ashalechacha ki im-berachtani
He [the man] said, "Let me go, for the dawn is breaking." He [Yaakov] said, "I will not let you go unless you bless me."

Angels sing before G-d, each in its appointed time.

The angel said to Yaakov, "Let me go, for the dawn is breaking."

Why are you afraid to remain by day?" asked Yaakov.  "Are you a thief or a gambler who is afraid to show his face?"

"Not at all.  I am an angel.  Since I was created I have never yet had a turn to sing before G-d.  At dawn today it will be my turn." (Chullin 9 1b)

"I will not let you go unless you bless me.  I will hold on to you, even if I must do so for many years.  You must bless me, just as the angels who visited my grandfather Avraham blessed him before they left (18:10)."

"I cannot.  The angels who were sent to Avraham were sent specifically to bless him, and they had no other choice.  I cannot grant you a blessing on my own initiative." (Rashi; Zohar, Tazria)

The Hebrew berachtani (bless me) is actually in the past tense rather than in the future.  Yaakov wanted a confirmation on his past blessings.

"I repeat. I will not let you go until you bless me.  I want you at least to confirm the blessings that my father gave me, so that 'Esav will no longer have any claim to them.  I also want to be sure that you yourself will never try to denounce me."

32:28 Vayomer elav mah-shmecha vayomer Yaakov
He [the man] said to him, "What is your name?" And he replied, "Yaakov."

Finally, the angel said, "I will reveal a great secret to you.  If I am reprimanded on high for revealing it, I will , 'Master of the Universe.  You are the Master of all creation, but tzaddikim can utter a decree and you do not annul it.  How can I, a mere angel, go against Yaakov's decree?  Obviously, a tzaddik such as he is greater than any angel.'"

32:29 Vayomer lo Yaakov ye'amer od shimcha ki im-Yisrael ki-sarita im-Elokim ve'im anashim vatuchal
He [the man] said, "No longer will your name be spoken of as Yaakov, but as Yisrael, for you have contended with God[ly beings] and with men, and you have won."

The Hebrew word for "great" here is שָׂרִיתָ (sarita) and it can also mean to "struggle" or to "contend."  "G-d" here is Elokim which also denotes angels and judges.

The angel said, "This is the great secret. G-d is about to reveal Himself to you in Bet-el.  There He will inform you that your name will no longer be Yaakov but Yisrael (35:10).  You have struggled with divine beings and have overcome them; and you are also great before G-d.  You have wrestled with powerful men such as Lavan and 'Esav and you have overcome them. (Rashi)  You are so great before G-d that your image is engraved on His Throne of Glory.  You have also wrestled with 'Esav's spiritual guardian who is an angel, and you have overcome him. (Bereishit Rabbah)  Until now your name has been יַעֲקֹב (Yaakov).  This denotes trickery, going behind people's backs (akav). People might therefore think that you took the blessings unfairly and through guile. But now your name will be יִשְׂרָאֵל (Yisrael) .  The letters spell out יָשָׁר אֵל (Yashar E-l), 'G-d's honest man.'  G-d Himself will confirm your blessings in Bet-el, and I too will confirm them. (Rashi). Changings one's name can also help annul a decree. (There may be a decree that 'Esav will kill Yaakov, but you will no longer be spoken of as Yaakov.  Now that your name is Yisrael, you can feel safe and not fear." (Ralbag)

32:30 Vayish'al Yaakov vayomer hagida-na shmecha vayomer lamah zeh tish'al lishmi vayevarech oto sham
Yaakov asked him, and said, "Please tell me your name." He said, "Why then do you ask my name?" He then blessed him [Yaakov] there.

"Why do you ask my name? said the angel.  "Don't you know that we angels do not have fixed names?  We are named according to our mission.  If G-d sends an angel to cure (rafa) a sick person, that angel's name is automatically Rafael. If an angel is sent to help (azar) someone, its name is Azriel.  In this manner, our names are constantly being changed.  I cannot tell you my name. It would be of no use to you, because tomorrow it will be changed. It is not proper to for an angel to reveal its name, since this can cause pride.  People will speak of us and describe the miracles that each angel performed.  Obviously, we do nothing of our own.  We are nothing more than G-d's agents.  Whatever we do depends on G-d's Will; we only carry it out. (Rashi; Bereishit Rabbah)

Yaakov was not satisfied that the angel merely confirmed Yitzchak's blessings.  He did not let the angel go until it had given him its own blessing.  The angel said, "May G-d bless you and protect you. (BaMidbar 6:24)  May it be His will that your descendants be tzaddikim like yourself." (Rashi; Yalkut Shimoni; Bachya; Zhoar, Toledot)  The angel conceded then to the blessings that Yitzchak had given him.

32:31 Vayikra Yaakov shem hamakom Peni'el ki-ra'iti Elokim panim el-panim vatinatzel nafshi
Yaakov named the place Peniel [G-d's Face], "For I have seen G-d[ly beings] face to face, and my soul has survived."

Here again, the word Elokim, which is translated as "G-d: can also refer to angels.  The verse may be read, "For I have seen an angel face to face..."

Yaakov said, Although I have seen angels on my occasions, this time it was a great miracle, since I wrestled hand to hand with a divine being.  I saw an angel face to face - there was anger in both our faces as we fought each other.  One may wonder why I am so happy.  After all, my hip socket was broken.  But still I have withstood it.  The fact that I survived is a great enough miracle, especially since I was alone with the angel at night in a field." (Alshikh)

Reviewing everything that we have written up to this point, we see that Yaakov was blessed four times (Zohar, Toledot 146a):

1. Yitzchak blessed him when he had brought him a tasty dish (27:28-29).  This was a very great blessing.
2. Yitzchak blessed him when he set off to Padan Aram (28:3-4).
3. G-d blessed him after he came home from Padan Aram (35:9)
4. The angel blessed him after he wrestled with him (32:30)

A king had many powerful soldiers.  When news reached him that a highwayman was robbing travelers in the area, he sent two of his soldiers to kill him.  People asked the king, "You have so many soldiers; why didn't you send more to capture the thief?"
"For a thief such as he," replied the king, "two are sufficient.  I must keep the rest of my army intact in case there is a major war."

 Yaakov's reasoning was very similar.  "My father's second blessing, which is the weakest of all, is sufficient for my present predicament.  Let me keep the more powerful blessings in reserve for my children.  When great world powers attack them, the other blessings will be their shield." (Zohar)

32:32 Vayizrach-lo hashemesh ka'asher avar et-Penu'el vehu tzolea al-yerecho
The sun shone upon him as he passed by Penuel, and he limped due to his hip.
33 Al-ken lo-yochlu veney-Yisrael et-gid hanasheh asher al-kaf hayarech ad hayom hazeh ki naga bechaf-yerekh Yaakov begid hanasheh
Therefore, the children of Yisrael must not eat the displaced nerve which is on the hip joint to this very day; because he struck Yaakov's hip joint on the displaced tendon.

This is one of the 365 negative mitzvot ("you shall not") in the Torah.  Here we will explain some of the pertinent laws regarding the גִיד הַנָשֶׁה (gid ha-nasheh) the "displaced nerve." (All these laws are found in Yoreh Deah 65)  Morphologically, the "displaced nerve" is the sciatic nerve (nervus ischiadicus - literally "moved nerve"). In humans, it is the large nerve that runs down the back of the thigh.

This nerve is forbidden in all mammals, both domestic and wild.  It is not, however, forbidden in fowl.  This is because the Torah forbids the "displaced nerve on the hip joint."  The Hebrew for "hip joint," כַּף הַיֶרֶךְ (kaf ha-yerekh) which literally means "spoon of the thigh."  The term "spoon" refers to a muscle structure that is raised and convex like a spoon.  The Torah forbids us to eat the nerve that is found in the raised convex muscles on the hip joint.  In cattle, the entire hip is very much like the back of a spoon or like a club.  In birds, on the other hand, the muscles on the hip bone (femur - the bone above the drumstick) are not convex, but like flat against the body. (Chullin 7:1 89b)

If a bird has convex muscles on its hip bone like that of an ungulate, the sciatic nerve should be completely removed before it is eaten. (Chullin 92b; Yoreh Deah 65:5)

Eating the sciatic nerve of a mammal is like violating any other negative mitzvah of the Torah and its prescribed penalty is lashing.  In ancient times, when the Sanhedrin exerted power, a penalty of 39 stripes could actually be enforced. (Chullin 96b)

The nerve is forbidden in both the right and the left hind legs.

Each hind quarter contains two forbidden nerves in the haunch.  One sciatic nerve is toward the inside and next to the bone.  This is forbidden by the Torah.  The other, the common peroneal nerve, is toward the outside closer to the muscles.  It is forbidden by rabbinical legislation.  Both must not be eaten. (Chullin 91a, 93b; Pesachim 83b; Sefer Mitzvot Gadol, negative mitzvah 139; Yoreh Deah 65:8; Bet Yosef, ibid.  In a cow the sciatic nerve is highly visible in the hindquarters, and is almost as thick as a hose.  The great sciatic nerve is derived from the lumbo-sacral plexus, and it merges from the pelvis, descending behind the hip joint, and then behind the femur of the thigh.  The sciatic nerve gives off a number of branches to the muscles behind the femur, but its longest branch is the common peroneal nerve.  Actually, the sciatic nerve consists of the tibial and common peroneal nerves enclosed in a single sheath.)

Before a hind quarter can be eaten, both of these nerves must be removed in their entirety.  The fat surrounding them, as well as the smaller nerves attached to them, must also be removed. (Yoreh Deah 65:8)

The sciatic nerve is called the "displaced nerve" (gid ha-nasheh) because eating it causes one's thoughts to be displaced and brings him to forget the fear of G-d.  This nerve is the dwelling of the Yetzer Ra (Evil Inclination)

When one purges the hind quarter of the sciatic nerve, he must first sever the tendons connecting the thigh bone (femur) to the hip bone (ischium).  This is where the roots of the nerves are found, and they are in proximity to these tendons. One then severs the tendons converging on the hock (tzomet ha-gidim), behind the knee.  The nerves must be removed totally, not leaving even those as thin as a hair.  He must remove the six nerves in the haunch which appear like strings; (the six are most probably the sciatic, femoral, cutaneous, sephenous tibial, and common peroneal nerves.  Certain blood vessels must also be removed) and he must also remove all the fat covering the sciatic nerve.    The art of removing the forbidden nerves from a hind quarter is not something that one can learn from a book.  He must learn it by apprenticeship under the guidance of an expert. (Yoreh Deah 65:8 in Hagah)

Since removing the forbidden nerves is a lengthy and costly process, the hindquarters of kosher-slaughtered animals are usually sold to non-kosher butchers, and not used for the kosher trade.  In Yisrael, however, the nerves are removed, and the hindquarters are eaten.

All that is required is that the nerve, together with a small amount of meat surrounding it, be removed and the rest can be eaten.


The Encounter

33:1 Vayisa Yaakov eynav vayar vehineh 'Esav ba ve'imo arba-me'ot ish vayachatz et-hayeladim al-Leah ve'al-Rachel ve'al shtei hashfachot
Yaakov raised his eyes and saw that 'Esav was coming, and with him there were four hundred men. He then divided the children among Leah, Rachel and the two handmaids.

At first Yaakov took his entire family with him.  He was sure that they would survive the encounter, both because of his prayer and because he was confident that he could defeat 'Esav in battle. Yaakov was a powerful man; with one hand he was able to move a huge boulder from the mouth of a well (29:10).  But when he saw that 'Esav had 400 kings with him, along with all their armies, he began to be very apprehensive.  He could no longer rely on his prayers, since he was too nervous to concentrate on his worship.  His fear also made him weak. (Bereishit Rabbah)

He therefore divided his sons into three groups: Rachel's sons, Leah's, and the two handmaids'.  The most important were placed in back.

If 'Esav attacked the mothers and children, he would reach the handmaids first.  The Torah is not telling us that yaakov was actually willing to sacrifice Bilhah, Zilpah and their sons.  All of his sons were destined ot become tribes of Yisrael, and were very important to him.  Yaakov, however, knew that the Divine Presence rested in the tents of Rachel and Leah, and he was not apprehensive about them.  He therefore first prayed that G-d would allow Bilhah, Zilpah and theri sons to survive. Only then did he pray for Leah and Rachel, in order to further insure their safety.

33:3 Vehu avar lifneihem vayishtachu artzah sheva pe'amim ad-gishto ad-achiv
He went ahead of them, and he prostrated himself to the earth seven times, until he approached his brother.

Like a faithful father, Yaakov placed himself in front of his wives and children.  He said, "If 'Esav attacks, let him meet me first, so that they will not be harmed."  The Torah therefore says that he went on ahead of them - at a distance.  If 'Esav attached in force, Yaakov would have room to contend with him.  Still Yaakov wished to avoid force.  As a conciliatory gesture, he prostrated himself on the ground seven times before he reached 'Esav.

33:4 Vayaratz 'Esav likrato vayechabekehu vayipol al-tzavarav vayishakehu vayivku
'Esav ran to meet him. He hugged him and fell on his neck and kissed him. They [both] wept.

'Esav had pity on Yaakov and kissed him with all his heart.  He saw that Yaakov had subjugated himself to him, and that he had bowed down so many times.  Furthermore, 'Esav had heard that Yaakov had said, "I have been staying with Lavan" (32:5).  Just as Yaakov feared 'Esav, 'Esav also feared Yaakov.  'Esav assumed that if Yaakov was able to escape Lavan's clutches, he must have been a great master of the occult arts.(Zohar)

Yaakov's actions may seem very surprising. The Torah says, "You shall not bow down to another god" (Shemot 34:14).  Since 'Esav had set himself up as a god, how could Yaakov bow down to him?

Yaakov did not bow down to 'Esav.  Yaakov actually prostrated himself before the Divine Presence, which had come to help him.  'Esav, however, assumed that Yaakov was bowing to him. (Zohar)

33:16 Vayashav bayom hahu 'Esav ledarko Se'irah
On that day 'Esav returned on his way - going to Seir.

There is no mention here of 'Esav's 400 men.  A miracle occurred for Yaakov, forcing 'Esav to return home alone.  All the men who had come with 'Esav deserted him.

Initially, when 'Esav acquired his men's cooperation, he told them, "Come, let us all go out together to greet Yaakov."  It was not until later that they discovered his nefarious plans.  They also saw Yaakov in person, and they recognized that he was a very holy individual.  At that moment that Yaakov and 'Esav kissed, all of 'Esav's men deserted, leaving him by himself.

Virtually fleeing, they said, "We better not stay here.  We might get burned by Yaakov's fire!"  G-d rewarded them, and these were the same 400 men who escaped when King David battled the Pelishtim (Shmuel 30:17). G-d does not ignore any good deed in this world.(Bereishit Rabbah)

17 VeYaakov nasa Sukkotah vayiven lo bayit ulemiknehu asah sukkot al-ken kara shem-hamakom Sukkot
Yaakov traveled to Sukkot and built himself a house, and for his livestock he made shelters. He therefore named the place Sukkot.

In Sukkot, Yaakov built a fortified castle, so that he would be safe from 'Esav.  He also built shelters for his livestock, so he named the place Shelters, or סֻכּוֹת (Sukkot) in Hebrew.

It does not seem logical that Yaakov would give the place the name Sukkot merely because he made shelters for his animals there.  This verse suggests that Yaakov did not given any consideration to the worldly.  He was only interested in "building himself a house."  His entire goal was to build a house, to construct for himself a permanent structure in the Olam HaBah (World to Come).  This he would do through observing the commandments and doing good deeds.  This was Yaakov's permanent environment as is a house.

But for his livestock and other business needs, he made temporary shelters.  He gave no thought to the worldly.  This was the reason he named the place Sukkot. (Chen Tov)

Yaakov remained in Sukkot for 18 months. (Megillah 17a; Seder Olam; Rashi)  According to another opinion, he remained there for nine years. (Bereishit Rabbah - Levi was 13 when Dinah was raped. Levi was born in 2195, while Yosef was born in 2199, the same year Yaakov decided to leave Lavan.  Yaakov remained an additional 6 years, and therefore left in 2205.  If he remained 9 years in Sukkot, he did not leave there until 2214, when Yosef was 15 and Levi was 20.  This opinon might hold that Levi was 20 when he attacked Shechem; He was called a "man" since at the age of 20, one gains majority with regard to the sale of real estate.)

During the entire period Yaakov was in Sukkot, he sent 'Esav gifts each month, since he was still afraid of him. (Bereishit Rabbah)

Some say that Yaakov remained in Beit-el, where he engaged in business in order to earn enough money to be able to immerse himself totally in Torah study later on.  This is the main desire of a truly spiritual person.

33:19 Vayiken et-chelkat hasadeh asher natah-sham aholo miyad benei-Chamor avi Sh'chem beme'ah ksitah
He bought the part of the field where he had spread his tent, from the sons of Chamor, father of Shechem, for one hundred kesitahs.

Each קִשִׂיטָה (kesitah) was equivalent to a sela (a coin weighing the same as two shekels, and worth approximately $1.  The field was therefore bought for approximately $100 in modern money.) (Bereishit Rabbah; Ralbag)  The kesitah in that time was a universally accepted coin.

Actually, Yaakov did not intend to spend a long time in Shechem, since he was in a hurry to reach his father Yitzchak.  Yaakov bought that plot of land near the city from Shechem because he wanted to build an altar there.  If he did not own the land, the altar would be destroyed as soon as he left.

Of course, Avraham and Yitzchak had built many altars without buying property.  Their altars, however, were usually in mountains and other uninhabited areas, where the land had no owners.

33:20 Vayatzev-sham mizbe'ach vayikra-lo Kel-Elokei-Yisrael
He erected an altar there and called it, "the Almighty is G-d of Yisrael."

Since G-d had been with Yaakov and had rescued him, he named his altar after G-d.  This would sever a sa constant reminder of the miracle that He had done and help to publicize it.

Yaakov named the altar "Almighty is G-d of Yisrael."  He was saying, "G-d, the Master of the Universe, is also my G-d, since my name is now Yisrael."

Yaakov arrived in Shechem on a Friday, shortly before sunset.  Although the Torah had not yet been given.  Yaakov observed all the commandments.  (Soon it would be the Shabbat, and if he di not own the property upon which he was camped, he would not be able to leave his house.)  He therefore bought the piece of open land and made an eruv, allowing him to walk 2000 cubits in every direction. (Bereishit Rabbah)

35:8 Vatamot Devorah meyneket Rivkah vatikaver mitachat leVeit-el tachat ha'alon vayikra shmo Alon-bachut
Devorah, Rivkah's nurse, died, and she was buried below Beit-el, under the oak. He named it Weeping Oak.

In VaYetze, Rivkah had sent her nurse Devorah together with Yitzchak's servants to tell Yaakov to return to Chevron. (Yoreh Deah 23, 24)  The Torah now tells us that she died along the way. (Rashi)

She was buried, "below Beit-el."  Shechem is on a high plateau, and she was buried near its bottom, on the flat prairie. (Rashi)  At the bottom of this plateau there was an oak tree. (Targum Yerushalmi)

The place was named Weeping Oak (Alon Bachut).  In Greek, alon means "another."  This was also the "Weeping for another," since Rivkah also died at this time. (Rashi; Bereishit Rabbah; Targum Yerushalmi)

The Torah is silent on the death of Rivkah.  She was buried quietly at night, since there was no one to arrange her funeral or accompany her bier.  Avraham was already dead, Yitzchak's eyesight was too bad for him to leave the house, Yaakov was on the way from Padan Aram, and 'Esav - it was better that he did not attend.

The place was therefore named Alon Bachut which can also be read as Alon Bachot, "Oak of Weepings" in the plural.  There was weeping for Devorah, and the weeping for Rivkah who had also died. (Bachya)

Actually, the name was given to the place primarily because of Rivkah.  Yaakov obviously woul dnot have mourned so greviously for an old nurse as to name a place in her honor. The main mourning was for Rivkah, who had advised him to go to Padan Aram, but did not live to see him return. (RaMBaN)

This occurred in the year 2206 (1555 b.c.e.) when Yaakov was 98 years old. (Yafeh Toar, p. 454)

35:9 Vayera Elokim el-Ya'akov od bevo'o miPaddan-aram vayevarech oto
G-d again appeared to Yaaakov, when he came from Padan-aram, and He blessed him.

 The Torah tells us that G-d appeared to Yaakov a second time on his way back from Padan Aram in exactly the same place where he had first appeared to him when he left for Padan Aram. (Rashi)  Regarding Yaakov, it is written, "Blessed are you when you come; blessed are you when you go" (Devarim 28:6) (Bereishit Rabbah)

G-d said, "Let this be a sign that I will also appear to you when you go down to Egypt (46:2).  You will be blessed far beyond even Avraham and Yitzchak, since My Name will be associated with you. All the world will refer to Me as "G-d of Yisrael." (Yafeh Toar, p. 453)

35:10 Vayomer-lo Elokim shimcha Ya'akov lo-yikare shimcha od Ya'akov ki im-Yisra'el yihyeh shmecha vayikra et-shmo Yisra'el
G-d said to him, "Your name is Yaakov. No longer will your name be Yaakov, but Yisrael will be your name;" and He named him Yisrael.

The angel Michael told Yaakov that G-d would reveal Himself to him in Beit-el to change his name.  One may wonder at this name change.  Later, we find that the name of  Yaakov is still used, and the same it true in coming chapters. Even G-d Himself later addressed him as Yaakov (46:2)  G-d did not change his name.  He merely gave him an additional name; from now on Yisrael would be his main name, and Yaakov would be secondary. (Berachot 13a)

We actually see this from G-d's words:  "Your name is Yaakov.  No longer will you be named Yaakov, but Yisrael will be your name."  The expression, "Your name is Yaakov," here appears completely redundant.  G-d was saying, "Your name is still Yaakov.  It is not being taken away from you.  From now on your name will not only be Yaakov, but Yisrael will also be your name.  You will have the advantage of two names; the first Yisrael, and the second Yaakov." (Bereishit Rabbah, Lech Lecha)

Yaakov was different from Avraham.  In Lech Lecha (17:5), we saw that G-d changed Avram's name to Avraham, and from then on it became forbidden to address him as Avram.  This, however, was not true of Yaakov.

Avraham's name was changed in order to change his destiny.  At first he was called Avram, which indicated that he was master (av) of the people of Aram.  His influence only extended to his neighbors, and he would not have children who would be his spiritual heirs.  Then his name was changed to Avraham which indicated that he would be a "father to a multitude of nations" (17:5), that is, to the tribes of Yisrael.  For this reason, he is no longer referred to as Avram at all.  As soon as he had children, the name Avrama no longer fit.

Yaakov, on the other hand, was given the name Yisrael to indicate that he had contended with an angel and had emerged victorious (32:29).  Yisrael is therefore merely a sign of his great status. If he is called Yaakov, it is not wrong.

The same is true of Sarah.  Although G-d changed her name from Sarai to Sarah, there is nothing wrong with calling her Sarai.  The name Sarah was given to her to emphasize that from now on she would be a Matriarch (sarah) recognized by all the world. (Maharsha)

Furthermore, the name Avram had been given by his father Terach, who was an idolator.  Since G-d changed his name to Avraham, it is not proper to address him as Avram, the name given him by Terach.  The name Yaakov, however, was also divinely given, as we have written in Parashat Toledot. (Yafeh Toar, p. 272d)

12 Ve'et-ha'aretz asher natati le-Avraham ule-Yitzchak lecha etnenah ulezar'acha achareycha eten et-ha'aretz
The land that I gave to Avraham and Yitzchak, I will give to you; and to your offspring after you I will give the land."

In addition, he said that it is useless to bring sacrifices.  Some say that he also robbed produce from other people's fields.  These deeds were particularly heinous since Esav was Avraham's grandson, Yitzchak's son, and Yaakov's brother.

Avraham died on that day before the news of these terrible acts spread.  Hearing about them would have broken his heart.  

Yitzchak lived to be 180. Logic would indicate that Avraham ought to have lived even longer, or at least as long.  In general, earlier generations lived longer than later ones.  G-d loved Avraham so much that He did not want him to see the terrible things that his grandson was doing, so He reduced Avraham's life by five years.

The Torah therefore says, "These are the days of the years of Avraham's life which he had lived: 175 years" (25:7)

These five years were given as a gift to King David (Zohar, VaYishlach)

Avraham died in the year 2123 (1638 b.c.e.).  After he was buried, Yaakov cooked a stew of lentils to bring Yitzchak for Seudat Havra'ah (Meal of Consolation)

25:30 Vayomer Esav el-Ya'akov hal'iteni na min-ha'adom ha'adom hazeh ki ayef anochi al-ken kara-shmo Edom
'Esav said to Yaakov, "Please give me a swallow of this red [pottage], for I am exhausted." He was therefore named Edom [Red].

In Hebrew the expression, "Please give me a swallow" is הַלְעִיטֵנִי נָא (hal'iteni na).  Although the word נָא (na) is translated "please," it also means "raw," as in the verse, "Do not eat (the Pesach Lamb) raw (na)" (Shemot 12:9)  Esav thus said, "Let me swallow it raw."

25:31 Vayomer Ya'akov michrah chayom et-bechoratecha li
Yaakov said, "As of this day, sell your birthright to me."

Before the Mishkan was erected in the desert, the law was that sacrifices were offered by the eldest son.  This was the birthright of the firstborn.  When the Mishkan was built, G-d commanded that this privilege be given to the hereditary kohen-priests, the descendants of Aharon.  The firstborn sons rushed to worship the Golden Calf and to offer sacrifices to it.  G-d therefore took the priesthood away from them and gave it to the sons of Aharon.

Yaakov said to himself, "I know for certain that Esav has partaken of idolatrous rites.  How shall he bring sacrifices to G-d?"  Before giving him any food, Yaakov demanded that Esav sell his birthright. (Bereishit Rabbah; Rashi)

33 Vayomer Yaakov hishave'ah li kayom vayishava lo vayimkor et-bechorato le-Yaakov
Yaakov said, "As of today, make an oath to me."  [Esav] made the oath and sold his birthright to Yaakov.
34 VeYaakov natan le-Esav lechem unezid adashim vayochal vayesht vayakom vayelach vayivez Esav et-habechorah
Yaakov gave Esave bread and lentils stew.  [Esav] ate, drank, got up and left Esav thus rejected the birthright.

The Torah says, "He was therefore given the name Edom" (25:30).  If the name was given to him only because of the red food, it should have been Adom, meaning red.  The name Edom literally means, "I shall be silent" from the root damam.

Esav thought that he would make a fool of Yaakov.  He said, "I shall be silent.  I will not say a word, and will let Yaakov think that I agree to the deal.  Later I will tell him, 'Just because I remained silent you assumed that I agreed to sell my birthright.  I never had any such intention.'  Meanwhile I'll have a good meal, and later, I'll tell him that the deal is off.

However, two angels, Michael and Gavriel, sealed the deed, with which the birthright was sold, and G-d always gave His consent. (Kli Chemdah)

At that time, Esav also sold Yaakov his right to be buried in the Machpelah Cave.  (Sefer HaYasher)

26:1 Vayehi ra'av ba'aretz milvad hara'av harishon asher hayah bimei Avraham vayelech Yitzchak el-Avimelech melech-Plishtim Gerarah
There was famine in the land, aside from the first famine that was in the days of Avraham.  Yitzchak went to Avimelech king of the Pelishtim in Gerar.

In the Parashat Bereishit we learned that there were ten major famines in the world.  The famine that occurred in Yitzchak's time was the fourth of these.

Since it was a matter of life of death, Yitzchak left Chevron and visited Avimelech, king of the Pelishtim, who had his capital in Gerar.

Yitzchak had intended to travel to Egypt, just as his father had done.  On the way however, he visited Avimelech, hoping that something good would happen and allow him to avoid going to Egypt.

Yitzchak remembered the famine in the time of Avraham; that Avraham had gone to Egypt, and had become very wealthy there (Parashat Lech Lecha).  Now Yitzchak wanted to emulate his father.  The Torah therefore says, "aside from the first famine that was in the days of Avraham." The famine in Avraham's time was actually the third; why then does the Torah call it the first?  Furthermore, since it was obviously not the same famine, the entire clause appears redundant.  It teaches us that this famine had very much the same effect as the one in Avraham's time.

2 Vayera elav HASHEM vayomer al-tered Mitzraymah shechon ba'aretz asher omar eleicha
HASHEM appeared to [Yitzchak] and said, "Do not go down to Egypt.  Settle in the land that I shall designate to you."

"From the time that you were bound on the altar, you were considered as a burnt offering, and like an offering, you cannot leave the Holy Land. (Yafeh Toar, p. 379)  I am therefore telling you to settle in the Holy Land, which is the place where I can speak to you." (Ramban)

3 Gur ba'arets hazot ve'eheyeh imecha va'avaracheka ki-lecha ulezar'acha eten et-kol-ha'aratsot ha'El vahakimoti et-hashvuah asher nishbati le-Avraham avicha
"Stay awhile in this land.  I will be with you and bless you, for to you and to your offspring I shall give all these lands, and I will keep the oath that I made to Avraham your father."

"The land of Kenaan belongs to ten nations.  Seven of these will become the inheritance of your offspring.  The last three, however will not be inherited until the Ultimate Future."  In the Torah, "These lands" is ha-aratzot ha-el, where the word for "these" is el rather than the usual eleh.  This abbreviation of a key word indicates that the inheritance will also be abbreviated, and will not be complete until the Messianic Age. (Bereishit Rabbah)

G-d said, "I will keep the oath that I have made to Avraham your father.  Through you I will begin to fulfill this oath." (Ramban)

4 Vehirbeiti et-zar'acha kechochevei hashamayim venatati lezar'acha et kol-ha'aratzot ha'El vehitbarachu vezar'acha kol goyei ha'aretz
"I will make your offspring as numerous as the stars in the sky, and I will give your offspring all these lands.  All the nations on earth shall bless themselves through your offspring.
5 Ekev asher-shama Avraham bekoli vayishmor mishmarti mitzvotai chukotai vetorotai
All because Avraham listened to My voice, and kept My charge, My commandments, My decrees, and My Torahs."

If a person wishes to grant another the greatest possible blessing, he will say, "May you be blessed like Yitzchak's offspring."  This will be a reward for Avraham. (Rashi)

In saying that Avraham kept "My Torahs" in the plural, G-d was alluding to the fact that Avraham kept the Oral Torah as well as the written law. (Ibid.)

6 Vayeshev Yitzchak biGrar
Yitzchak settled in Gerar.
7 Vayish'alu anshei hamakom le'ishto vayomer achoti hi ki yare lemor ishti pen-yaharguni anshei hamakom al-Rivkah ki-tovat mar'eh hi
When the local men asked about his wife, he said, "She is my sister."  He was afraid to say, "My wife - lest the local men kill me because of Rivkah, she is so good looking."

Yitzchak decided to remain in Gerar because of what G-d told him.  At first, Yitzchak was very apprehensive.  After a while, people stopped speaking about Rivkah, and Yitzchak stopped being careful.

Yitzchak and Rivkah were guests in Avimelech's palace, and were given rooms right next to Avimelech's own chambers.

8 Vayehi ki archu-lo sham hayamim vayashkef Avimelech melech Plishtim be'ad hachalon vayar vehineh Yitzchak metzachek et Rivkah ishto
When [Yitzchak] had been there a long while, Avimelech, King of the Pelishtim, once looked out the window, and he saw Yitzchak having fun with Rivkah his wife.

This does not mean that Yitzchak and Rivkah were having marital relations during the day.  Even if they normally did so, they would never have performed such an intimate act where Avimelech could see them. What actually happened was that Avimelech watched them from his window, and understood from their behavior that they were man and wife. (Zohar; Tzeror HaMor)

9 Vayikra Avimelech le-Yitzchak vayomer ach hineh ishtecha hi ve'eich amarta achoti hi vayomer elav Yitzchak ki amarti pen-amut aleiha
Avimelech summoned Yitzchak and said, "But she is your wife!  How coul dyou say, 'She is my sister'?"  Yitzchak said to him, 'I was apprehensive that I might die because of her."
10 Vayomer Avimelech mah-zot asita lanu kime'at shachav achad ha'am et-ishtecha veheveta aleinu asham
Avimelech said, "What have you done to us?  One of the people could have easily slept with your wife.  You would have brought guilt upon us!"
11 Vayetzav Avimelech et-kol-ha'am lemor hanogea ba'ish hazeh uve'ishto mot yumat
Avimelech issued an order to all the populace, "Whoever touches this man or his wife shall die!"

Avimelech had been punished severely when he took Sarah, and had suffered great torment, as we read in Parashat VaYera.  He did not want a repetition of this episode.  He therefore gave Yitzchak and Rivkah royal robes, had them placed on the finest horses, and had his men lead them through the city announcing, "This man and his wife are noble individuals. (Sefer HaYasher)  Whoever dares even to throw a pebble at them will be put to death." (Bereishit Rabbah)

12 Vayizra Yitzchak ba'aretz hahi vayimtza bashanah hahi me'ah she'arim vayevarachehu HASHEM
Yitzchak planted in that area.  That year he reaped a hundredfold, for HASHEM had blessed him.

Yitzchak was able to live in peace in Gerar.  He planted a crop of grain.  One should not think that Yitzchak planted in order to do business.  Yitzchak tithed all his belongings; from the money he earned selling them, he bought grain.  He took this grain and planted it, so that the entire crop would be given to the poor.

In the merit of this, he became extremely wealthy.

Although the soil in Gerar was not as good as that in the central Holy Land, he had an extraordinary crop.  This was true despite the fact that there was drought and famine that year.  Still G-d blessed him with an extraordinary crop.  The Torah thus says that although it was in "that area" and in "that year," G-d blessed him. (Rashi)

A miracle does not normally occur in something that can be counted or measured. (Taanit, p. 8; Bereishit Rabbah)  Yitzchak had to measure the grain in order to separate the proper tithes, since the Patriarchs kept the entire Torah before it was given. (Yad, Melachim 9)

13 Vayigdal ha'ish vayelech haloch vegadel ad ki-gadal me'od
The man prospered.  He continually flourished, until he was very great.
14 Vayehi-lo mikneh-tzon umikneh vakar va'avudah rabah bayekane'u oto Plishtim
He had flocks of sheep, flocks of cattle, and a large retinue of slaves.  The Pelishtim became jealous of him.

The Pelishtim were saying that the manure of Yitzchak's mules was worth more than Avimelech's gold.  They considered Yitzchak more wealthy than their king. (Bereishit Rabbah)

A number of Pelishtim had obtained some of the manure that Yitzchak used to fertilize his fields, and when they made use of it, they had bumper crops.  They thus received more from the manure than from the king's treasures.

At first they were very pleased, but eventually this was transformed into intense jealousy at the success of the "outsider."

15 Vechol-habe'erot asher chafru avdei aviv bimei Avraham aviv sitmum Plishtim vayemale'um afar
All the wells that his father's servants had dug in the days of his father Avraham - the Pelishtim plugged them up and filled them with earth.

Avraham's servants dug a number of wells, as we saw in Parashat VaYera.  The Pelishtim seized these wells by force and filled them with earth.  They argued that these wells could be harmful; an invading army could use them as its water supply. (Rashi)

Yitzchak, however, redug these wells and gave them the same names that Avraham had given them. (26:18; Bereishit Rabbah; Rashi)

This teaches that a person must keep the customs of his parents, and not change them.  Even in such a trivial matter as the names of wells, Yitzchak did not change the custom of his father. (Bachya)

These wells also allude to the proselytes who were converted to belief in G-d By Avraham.  They became receptacles for faith, just as well is a receptacle for water.  After Avraham died, the Pelishtim enticed them into returning to the idolatrous religions, thus "filling them with earth."  Yitzchak "dug them out again," teaching them the ways of G-d once again. (Bachya; Zohar Chadash)

16 Vayomer Avimelech el-Yitzchak lech me'imanu ki-atzamta mimenu me'od
Avimelech said to Yitzchak, "Go away from us.  You have become much too powerful for us!"

"I cannot endure this jealousy.  I saw you come here with few possessions, and in a short time, you have become wealthier than I.  Although I  am king, I do not have as many flocks as you.  I am humiliated when I see that you house is greater than my palace." (Ramban)

17 Vayelech misham Yitzchak vayichan beNachal-Grar vayeshev sham
Yitzchak went away from that area and campled in the wadi of Gerar.  He settled there. 

He moved far from the city, to a valley between two large mountains.  It was next to a wadi, in which water flows only during the rainy season.

18 Vayashov Yitzchak vayachpor et-be'erot hamayim asher chafru bimei Avraham aviv vayesatmum Plishtim acharei mot Avraham vayikra lahen shemot kashemot asher-kara lahen avivYitzchak redug the wells which were dug in the days of his father Avraham, and were plugged by the Pelishtim after Avraham's death.  He gave them the same names that his father had given them.
19 Vayachperu avdei-Yitzchak banachal vayimtze'u-sham be'er mayim chayim
Yitzchak's servants dug in the wadi and found a well of living water.
20 Vayarivu ro'ei Gerar im-ro'ei Yitzchak lemor lanu hamayim vayikra shem-habe'er Esek ki hit'aseku imo
The shepherds of Gerar disputed with Yitzchak's shepherds, saying, "The water is ours." [Yitzchak] named the well Challenge (Esek) because they had challenged him.
21 Vayachperu be'er acheret vayarivu gam-aleiha vayikra shmah Sitnah
They dug another well and they also had a dispute regarding it. [Yitzchak] named it Obstruction (Sitnah).
22 Vayatek misham vayachpor be'er acheret velo ravu aleiha vayikra shemah Rechovot vayomer ki-atah hirchiv HASHEM lanu ufarinu va'aretz
He moved away from there and dug another well, and there was no dispute regarding it.  He named it Wide Spaces (Rechovot), and said, "Now HASHEM will give us wide open space, and we have been fruitful in the land."

After the Pelishtim disputed Yitzchak's shepherds, Yitzchak prayed that the well dry up.  When they came to claim it, Yitzchak said, "I dug it with my own hands, and it filled with water on its own."  They argued that the water was theirs, but when they took the well by force, it dried up.  They returned it to Yitzchak, and it immediately became filled with water again.

This entire episode may strike one as being very strange and redundant.  Why must the Torah inform us about the wells that Yitzchak dug?  The information appears neither important nor useful.

These wells, however, alluded to the future.  The first well was named Challenge (Esek), alluding to the
First Temple built by King Shlomo in 2928 (832 b.c.e.) and destroyed by the Babylonian king Nevuchadnetzar in 3338 (422 b.c.e.).  Its destruction presented the greatest possible challenge to the Jewish people.

The second well alluded to the Second Temple built by Ezra in 3408 (352 b.c.e.) and destroyed by the Romans in 3828 (68 c.e.).  G-d caused the Second Temple to be destroyed because of the sin of causeless hatred.  It is thus alluded to by the well called Sitnah.  This can also be interpreted to mean "toward satan."  Causeless hatred is nothing other than the work of ha-satan, who brings people to quarrel without reason.

The third well, regarding which there was no dispute, alludes to the Third Temple which will be built in the Messianic Age. With G-d's help, this will be a time of peace and love.

Regarding the Third Temple, it is said, "HASHEM will now give us wide open space."  G-d will give us space to act on our own, since the building of the Third Temple depends on our deeds; it could be built today if we only repented completely.

23 Vaya'al misham Be'er Shava
From there, [Yitzchak] went up to Beer Sheva.

In Beer Sheva, Yitzchak dug another four wells, paralleling the four camps that the Benei Yisrael had in the desert (BaMidbar 2).  With the three wells already dug, this made a total of seven, hence the name Beer Sheva, which literally means "the seventh well."

According to another opinion he dug five wells, paralleling the five books of Torah. (Bereishit Rabbah)

In general, whatever happened to the patriarchs has symbolic value for their descendants, usually alluding to some future event. (Yafeh Toar)

24 Vayera elav HASHEM balaylah hahu vayomer anochi Elokei Avraham avicha al-tira ki-itecha anochi uverachticha vehirbeyti et-zar'acha ba'avur Avraham avdi
HASHEM appeared to [Yitzchak] that night and said, "I am the G-d of your father Avraham.  Do not fear, for I am with you.  I will bless you and make offspring numerous, because of My servant Avraham."
25 Vayiven sham mizbe'ach vayikra beshem HASHEM vayet-sham aholo vayichru-sham avdei-Yitzchak be'er
[Yitzchak] built an altar there and called in HASHEM's name.  He pitched his tent there, and Yitzchak's servants dug a well in that place.

On the night that Yitzchak arrived in Beer Sheva, G-d appeared to him.  Hearing G-d's message that he would be blessed, Yitzchak built an altar in thanksgiving. (Targum)  He prayed to G-d, and set up his tent in that place.

26 Va'Avimelech halach elav miGrar ve'achuzat mere'ehu uFichol sar-tseva'o
Avimelech traveled from Gerar to [Yitzchak] along with a group of friends and his general Pichol.
27 Vayomer alehem Yitschak madua batem elay ve'atem snetem oti vateshalchuni me'itchem
Yitzchak said to them, "Why have you come to me?  You hate me and drove me away from you."

When Avimelech exiled Yitzchak from his land, he was punished in two ways.

First, his skin became covered with severe infections, just as did Iyov's.  The Torah therefore says, "Avimelech traveled from Gerar."  Since it is known that he was king of Gerar, this appears redundant.  However, it can also be translated, "Avimelech traveled because of gerar" where gerar is the Hebrew word for "scratching."  The scratching and itching from these infections drove him to travel to Yitzchak.  He came to tell him that he regretted having exiled him.

Second, at night, a band of rebels surrounded the palace, screaming and not letting the king sleep. (Berachot, Chapter 1)

In those times, people were very intelligent; when troubles struck, they would examine their deeds, seeking the wrongdoing that was the cause of their grief.  This teaches us an important lesson.  If one cannot sleep at night, he should realize that it is not without reason.  It is a sign from on high that he must carefully review his deeds and rectify them.  Each night, the soul ascends on high, and it knows every decree issued by the Supernal Academy.  It then informs the body, preventing it from sleeping.

For example when Achashverosh suffered from insomnia one night, he had the book of records read to him (Ester 6:1).  He wanted to see if he had wronged anyone or had neglected to pay a debt.

How different this is from contemporary people who, when they suffer from insomnia, drink a bottle of wine to put them in a stuporous sleep.  This is nothing but degeneracy. When a truly spiritual person cannot sleep, he uses it as an opportunity to review his actions so as to remember any sin, great or small, that he may a have committed, and repent it.  Once should not assume that insomnia is due to natural causes; everything is from heaven.

As a result of the above events, Avimelech rose early in the morning, and summoned his general Pichol and his other friends. (Rashi)  Together they went to Yitzchak, asked his forgiveness, and invited him to return to their city.  Yitzchak replied, "Before you showed such hatred toward me.  Now you come to me."

28 Vayomru ra'o ra'inu ki-hayah HASHEM imach vanomer tehi na alah beinoteinu beineinu uveinecha venichretah verit imach
They said, "We have indeed seen that HASHEM is with you.  We propose that there now be dread oath between us - between ourselves and you - and let us make a pact with you.
29 Im-ta'aseh imanu ra'ah ka'asher lo nega'anucha vecha'asher asinu imcha rak-tov vaneshalechacha beshalom atah atah beruch HASHEM
that you will do no evil to us, just as we did not touch you; just as we did only good to you and sent you away in peace.  Now you are blessed one of HASHEM.

It is not fitting that a king should fear a mere commoner, especially Yitzchak.  He was not a man of war, who could battle against Avimelech.  But since Yitzchak was Avraham's son, Avimelech was concerned lest he treat him ill.  Avimelech had exiled Yitzchak from his city Gerar, thus violating the oath that he had made to Avraham.  He was now concerned that Yitzchak's descendants would do the same to his children and drive them away.  Avimelech knew that G-d had promised the entire land of Kenaan to Yitzchak.  He therefore wished to renew the oath.

He said to Yitzchak, "Although we quarreled with you and exiled you from our city, we did not harm you in any way.  Even now, you are the 'blessed one of G-d.'  You must act in the same manner toward us.  Since you were in our city and no one harmed you, you have cause to rejoice.  Avimelech and his men said, "You were in our power, but you left in peace.  This should be sufficient cause for you to rejoice.

30 Vaya'as lahem mishteh vayochlu vayishtu
[Yitzchak] made a feast for them, and they ate and drank.
31 Vayashkimu vaboker vayishave'u ish le'achiv vayeshalechem Yitzchak vayelechu me'ito beshalom
They awoke early in the morning, and each made an oath to the other.  Yitzchak sent them on their way, and they left in peace.
32 Vayehi bayom hahu vayavo'u avdei Yitzchak vayagidu lo al-odot habe'er asher chafaru vayomeru lo matzanu mayim
On that very day, Yitzchak's servants came and told him about the well they had dug, and they said, "We have found water."
33 Vayikra otah Shiv'ah al-ken shem ha'ir Be'er Sheva ad hayom hazeh
He named it Sheva.  That city is therefore called Beer Sheva until this very day.

Before they left, Yitzchak accompanied them and blessed them. (Targum Yonatan)

Yitzchak's servants then informed him that the well that they had dug earlier was yielding fresh spring water (mayim chayim). (Bereishit Rabbah)

After this episode, Yitzchak sent Yaakov away to study in the academy of Shem and Ever.  Noach's son Shem died at the age of 600 in the year 2158 (1603 b.c.e.).  At the time, Yitzchak was 110 years old, and Yaakov was 50.   Yaakov then returned to his father's house in Chevron.

When Yaakov was 56 years old in the year 2164 (1597 b.c.e.) he received word about Lavan's wife Dinah.  Although she had been childless, she now had twin daughters.  Upon hearing this news, Rivkah was elated. (Sefer HaYasher).

According to another opinion, however, Leah and Rachel were Lavan's daughters from two different wives. (Rabbi Yosef of Trani, VaYetze.

34 Vayehi Esav ben-arba'im shanah vayikach ishah et-Yehudit bat-Be'eri haChiti ve'et-Basemat bat-Eylon haChiti
Esav was forty years old, and he married Yehudit daughter of Beeri the Chiti, and Basemat daughter of Eylon the Chiti.
35 Vatihyena morat ruach le-Yitzchak ule-Rivkah
They became a source of spiritual embitterment to Yitzchak and Rivkah.

Esav tried to make himself appear very pious.  Since Yitzchak had married at the age of forty, Esav did the same.  Before Esav married, however, he engaged in all sorts of sexual immorality. (Rashi; Bereishit Rabbah)

Esav married two wives, Yehudit daughter of Beeri the Chiti, and Basemat daughter of Elyon the Chiti.  From on high it was arranged that they come together, since every person finds his true match.

The Midrash relates that in the time of Rabbi Chiya a species of bird migrated to the Holy Land, and the rabbis could not determine whether or not it was kosher.  Rabbi Chiya told them, "Isolate one on the roof and see what kind of birds associate with it.  Immediately a raven (which is not kosher) joined the strange bird, and the rabbis were able to determine that it too was not kosher.

The same is true with regard to Esav when he married wicked women.

These women grieved Yitzchak and Rivkah because they worshipped idols.  Yitzchak was all the more grieved because teh Divine Presence departed from his home when these women became part of his household. (Bereishit Rabbah)

27:1 Vayehi ki-zaken Yitzchak vatichheinah einav mer'ot vayikra et-Esav beno hagadol vayomer elav beni vayomer elav hineni
Yitzchak grew old, and his eyesight faded.  He summoned his elder son Esav and said to him, "My son!" [Esav] said, "Here I am."

When Yitzchak was 123 years old in the year 2171 (1590 b.c.e.), his eyesight faded. Actually, he was not all that old; in those days, people did not suffer from the infirmities of old age, not even from headaches. (Yafeh Toar, p. 382)  There were, however, nine reasons that Yitzchak lost his eyesight:

1. Esav's wives worshipped idols.  The smoke from the incense they burned before their gods injured Yitzchak's eyes. (Rashi)
2. Yitzchak prayed that people should sufer and thus atone for their sins and be worthy of the World to Come.  He therefore suffered the loss of his sight. (Parashat Chayei Sarah)
3. He had often gazed into the face of Esav.  It is a great sin to gaze at the face of wicked person. (Tanchuma)  One who does so loses his eyesight. (Megillah, Chapter 4)
4. Yitzchak loved Esav more than Yaakov because Esav brought him delicacies.  He therefore considered Esav to be more biruous than Yaakov.  As is well known, however, "bribery blinds the eyes of the wise" (Devarim 16:19

(Hope to finish at a later date)