For Further Iyun
A.
Chazal tell us that the "mal'ach" was the "sar shel Eisav" - Eisav's guardian angel.
1.
Explain this Midrash, based on the above shiur.
2.
If this "ish" was actually a "mal'ach," why do you think the Torah insists on referring to him as an "ish?" [Note the use of "ish" in Shmot perek bet.]
3.
Why do you think there is significance in the fact that Yaakov was wounded in this encounter? Why must we remember this encounter whenever we eat meat (mitzvat gid-ha'nashe)? [Could this relate back to the traits of an "ish sadeh?"]
4.
Explain the argument between Yaakov and his sons regarding their militant reaction to the act of Chamor ben Shechem in relation to the main point of the above shiur.
B.
There is a Midrash that tells us 'Yaakov avinu lo meyt' - Yaakov never died.
1.
Relate this Midrash to the fact that the "bechira" process concludes with Yaakov, and that all of his offspring have been chosen.
2.
Relate this also to 49:33 in comparison to 35:29 and 25:8.
C.
Although Rachel dies prematurely, and Reuven behaves in a unfitting manner, the unit which began with "toldot Yitzchak" (25:19) now concludes with:
"And the sons of Yaakov remained twelve in number..."
(35:22-29)
Explain the structure of the finale of this unit based on the above shiur.
D.
Toldot Eisav
"Yitzchak was chosen. Therefore, we need to follow the toldot of Eisav, just as we needed to follow the toldot of Yishmael and Lot."
1.
Based on this assumption, explain perek 36.
2.
Based on the above shiur, why do you think there is an emphasis on the kings who ruled in Edom before a king ruled over Bnei Yisrael (see 36:31)!
E.
Brit Milah and God's Blessing to Yaakov
A quick analysis of God's final blessing to Yaakov at Bet El (35:9-15) immediately shows that it is reflective of Brit Milah (Breishit perek 17). The name of Kel Shaddai; pru u'rvu; khal goyim and mlachim..; shem Elokim; and the concept of l'hiyot lcha l'Elokim can all be found at Brit Milah.
1.
Note that the bracha of Brit Milah which began in perek 17 with Kel Shaddai telling Avraham "hit'ha'leych l'fa'nei - v'heyeh tamim" is being given now to Yaakov - the ish tam.
Try to explain the significance of this.
2.
Compare carefully Yitzchak's bracha to Yaakov before he departs to Padan Aram (28:3-4) to God's blessing of Yaakov at Bet El (35:9-13)! Note that they are almost identical.
Relate this to the last two shiurim.
3.
Note that God's name bshem Havaya does not appear unto Yaakov from the time that he arrives in Eretz Canaan!
Note also God's promise to Yaakov at Bet El, before he left to Padan Aram (28:13-15), which was given bshem Havaya.
Are any aspects of that "bracha" repeated in Bet El when Yaakov returned? If so, which?
4.
Note the single use by Yaakov of shem Havaya in his prayer prior to his confrontation with Eisav (32:9-12). What promise does he remind God of that time? Where is the source of that promise?
Relate to the relationship (bshem Havaya) between Brit Bein HaBtarim, the bracha at the Akeida, and this tfila. Note - "kochvei ha'shamayim" and "asher lo yisafer m'rov."
How does this relate to the nationalistic aspect of these revelations, i.e. the concept of "yerushat ha'aretz?"
5.
Yaakov made a neder at Bet El. Upon his return, which part of that neder did he fulfill, and which part was left unfulfilled?
Relate to 35:14-15; note Hashem's name in this perek!
Can this explain why Yaakov did not build a Beit Elokim?
6.
Read the Ramban on Breishit 12:8. He explains the significance of building a mizbayach and calling out bshem Havaya. The Ramban also explains why Avraham and Yitzchak did this, while Yaakov did not. Relate the Ramban's explanation to the above shiur.
7.
Recall the previous shiur on the difference between Brit Bein Ha'btarim (shem Havaya) and Brit Milah (shem Elokim and Kel Shaddai). Note the nationalistic aspect of Brit Bein Ha'Btarim, and that it was to be fulfilled only after 4 generations and/or four hundred years.
Use this background to explain why shem Havaya does not appear to Yaakov, and why the language of Brit Milah is emphasized instead.
Use this to suggest a possible explanation of why Yaakov is passive in his confrontation with Eisav at this time.
8.
Could one consider from a nationalistic perspective that even though Yaakov returned from Galut Aram, his stay in Eretz Canaan was only a short stopover on his way down to Galut Mitzraim?
Relate this to "arami oved avi, va'yered mitzraim..." (Dvarim 26:3-10). Compare the language there to Brit Bein Ha'btarim!
Why do Chazal interpret this pasuk as refering to Yaakov? Could the fact that Yaakov understood that the time for the fulfillment of Brit Bein Ha'btarim had not yet come, explain his timid behavior when he confronts Eisav?
