## Chizkuni, Genesis

###### Chizkuni, Genesis 32:3:1
[Chizkuni, Genesis 32:3:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:3:1)

**מחנים** על שם שתי מחנות שהיו שם של מלאכים ושלו. **שלימא סדרא דפרשת ויצא**

**Chizkuni, translated and annotated by Eliyahu Munk:**
מחנים, “camps;” a reference to two camps of angels meeting at this place; the ones who had protected him thus far, and the ones assigned to so while he would be in the Holy Land.


###### Chizkuni, Genesis 32:4:1
[Chizkuni, Genesis 32:4:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:4:1)

**וישלח יעקב מלאכים** כתרגומו איזגדין שלוחים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וישלח יעקב מלאכים, “Yaakov sent out messengers;” the meaning of the word: malachim here is, as understood by both translators into Aramaic, izgedin, runners, messengers; [human beings. Ed.]


###### Chizkuni, Genesis 32:4:2
[Chizkuni, Genesis 32:4:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:4:2)

**ארצה שעיר** שהיתה מתחלה משל שעיר וכשנשא עשו את אהליבמה ירש בה ארץ שעיר כי היתה בת ענה בת צבעון בן שעיר החורי והיה עשו הולך ובא שמה אצל נשיו ולבו נמשך אחריהן ונקרא על שמו שדה אדום, לכך אמר להם שדה להודיעך שרגילותו בשדה ע״‎י שהוא ציד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ארצה שעיר, “towards the land of Seir.” This land had originally belonged to “Seir,” but when Esau married Oholivamah, daughter of Ana, he inherited this land courtesy of his wife whose maternal links had been Ana, a daughter of Tzivon as stated in Genesis 36,2. Esau had moved there from the land of Canaan to spend more time with his wives to whom he felt greatly attached. Eventually this land was named after him, i.e. “field of Edom.” This term reminds everyone of Esau’s primary vocation as hunter in the field.


###### Chizkuni, Genesis 32:5:1
[Chizkuni, Genesis 32:5:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:5:1)

**לאדני לעשו** בפרשה זו תמצא שמונה פעמים שקראו יעקב לעשו אדוני וכנגדן מלכו שמונה מלכים באדום לפני מלוך מלך לבני ישראל.

**Chizkuni, translated and annotated by Eliyahu Munk:**
לאדני, לעשו, “to my lord, to Esau.” We find Yaakov addressing Esau as “my lord,” no fewer than eight times in this portion. This may be the reason why eight kings ruled in the land of Edom before the first king ruled in the land of Israel.


###### Chizkuni, Genesis 32:5:2
[Chizkuni, Genesis 32:5:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:5:2)

**כה אמר עבדך יעקב** כדי לקרר דעתו אמר לו כך כלומר לא נתקימה בי ברכת אביך שאמר הוה גביר לאחיך אך רוצה אני להיות עבדך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כה אמר עבדך יעקב, “thus has said your obedient servant Yaakov;” Yaakov used this subservient posture in order to cool Esau’s burning anger at what he perceived that Yaakov had done to him. He hinted broadly that his father’s blessing which had portrayed Esau as subservient to him had not been fulfilled at all. In fact, he, Yaakov, was quite ready to recognise his older brother as also his senior.


###### Chizkuni, Genesis 32:5:3
[Chizkuni, Genesis 32:5:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:5:3)

**עם לבן גרתי** אל תתמה מהיכן בא לי כל זה שיש לי שהרי **עם לבן** דודינו הייתי ואילו הייתי גר עם איש אחר נכרי לא היה לי שום דבר. ד״‎א **עם לבן גרתי** כמו שידעת במצות אבי ואמי שלא יחשוב עשו כי בשבילו הוא בורח. ד״‎א שלא יהא בלבו עליו על שלא הלך להקביל פניו זה עשרים שנה שהרי שכיר היה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
עם לבן גרתי, he explains that he had learned to adopt such a wealth of animals and servants this was due to my having stayed with my uncle many years. If he had stayed in someone else’s house during all these years he would still be penniless. An alternate explanation of the line: “I have sojourned with Lavan; ”you are aware that I stayed with Lavan as my father and mother have commanded me.” He said this in order to underline that Esau should not flatter himself that he had been a fugitive from Esau’s wrath. A third alternate exegesis of these words: Esau should not be cross that he had not come sooner to pay his respects to him; the only reason for this was that he had been indentured to Lavan under contract.


###### Chizkuni, Genesis 32:6:1
[Chizkuni, Genesis 32:6:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:6:1)

**למצא חן בעיניך** להתפייס אליך שאני מגלה לך ומודיע את כל אשר לי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
למצוא חן בעיניך, in order to find favour in your eyes.” Yaakov wants a reconciliation with his brother, and in order to achieve this he is willing to be completely transparent with Esau concerning all that he owns.


###### Chizkuni, Genesis 32:7:1
[Chizkuni, Genesis 32:7:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:7:1)

**וגם הלך לקראתך** להקביל פניך מרוב שמחה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וגם הולך לקראתך, “he is also coming toward you happy to welcome you.”


###### Chizkuni, Genesis 32:7:2
[Chizkuni, Genesis 32:7:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:7:2)

**וארבע מאות איש עמו** לחלוק לך כבוד.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וארבע מאות איש עמו, “he took them along in order to honour you.”


###### Chizkuni, Genesis 32:8:1
[Chizkuni, Genesis 32:8:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:8:1)

**ויירא יעקב מאד** וא״‎ת מאחר שפגעו בו מלאכים שבאו ללוותו ולשומרו כמו שביארנו בפ׳‎ ויצא למה היה מתיירא מעשו. אלא יש לפרש המלאכים שפגעו בו האחד היה מיכאל שר שלו והאחד סמאל שרו של עשו ובשביל כך **ויירא יעקב,** שכשם שמיכאל בא לעזרו כך סמאל בא לעזור לעשו. **ויירא יעקב** אעפ״‎י ששלח לו דברי פיוסין נתיירא שמא גרם החטא להמסר ביד אחיו לפי ששהא בבית לבן עשרים שנה ולא נתעסק בכבוד אב ואם וחשב כי מחשבתו של עשו לא היתה רק לרעה. ד״‎א באנו אל אחיך אל עשו ולא השיבנו דבר שהרי אמר אני בעצמי אלך אליו, וד׳‎ מאות איש עמו ודברתי עמו פה אל פה, ולפיכך **ויירא יעקב** שלא היה יודע מחשבתו אם לטובה אם לרעה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויירא יעקב מאד (upon hearing this) “Yaakov was very much afraid;” you may well ask that after Yaakov had been met by angels, as we read at the end of the last portion, and these angels were clearly meant to protect him, what did he have to worry about? This obvious question is answered by our sages by explaining that one of these angels was Michael, Yaakov’s protective angel, whereas the second one was Samael, Esau’s angel. Knowing this, Yaakov had no way of knowing which of these two angels was more powerful. This is why he became very fearful. Yaakov feared that although he had sent a conciliatory message to Esau, he was afraid that through some inadvertent sin he might have committed recently, he might fall victim to his older brother. He was especially conscious of the fact that he had overstayed his time at Lavan for six years in order to amass some money, instead of returning to the land of Canaan and fulfilling the commandment of honouring his father and mother, especially so, seeing that his father was blind. (Based on Bereshit Rabbah 76,2) He therefore did not credit Esau with having friendly intentions. Another exegesis about the words: באנו אל אחיך, ”we have come to your brother;” (but he did not respond with a single word). He only said that he would proceed to meet Yaakov; he did not have to come to him, and the messengers returning added that Esau was accompanied by four hundred men. Esau did say that he would speak with Yaakov personally. Yaakov’s fear resulted from the fact that now he was no wiser than before. He had no clue as to Esau’s real intentions.


###### Chizkuni, Genesis 32:8:2
[Chizkuni, Genesis 32:8:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:8:2)

**ויצר לו** היו״‎ד בציר״‎י.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויצר לו, “he was anxious;” the letter י has the vowel tzeyreh underneath it;


###### Chizkuni, Genesis 32:8:3
[Chizkuni, Genesis 32:8:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:8:3)

**ויחץ את העם אשר אתו** אומר יעקב אם עשו ימצאני בורח אכניס בלבו שנאה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויחץ את העם אשר אתו, “he split up the entourage that was with him;” Yaakov had said to himself: “if Esau should see me fleeing, (instead) I will awaken feelings of hatred within him.”


###### Chizkuni, Genesis 32:9:1
[Chizkuni, Genesis 32:9:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:9:1)

**אל המחנה האחת** י״‎מ אחת מהאמהות. והיה המחנה הנשאר לפליטה שלא יהא עשו סבר שיש לי שתי מחנות. ד״‎א בעוד שהיה עשו נלחם אל המחנה האחת יש שהות במחנה הנשאר לפליטה לברוח או לאחר שיכה המחנה הראשון יהא הוא ואנשיו יגעים ועיפים ויהא המחנה הנשאר לפליטה שלא יהא יגע, וילחם עמם ויהרגם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
אל המחנה האחת, “to one of the camps;” some commentators understand the word האחת here, as a reference to the camp containing the matriarchs and their children. והיה המחנה הנשאר לפלטה, “this will afford the people in the remaining camp to escape.” [Presumably Esau will not be aware that there are two camps, so that he will not bother to search for it. Ed.] An alternate explanation of Yaakov’s strategy: while Esau will battle with the people making up the first camp, there will be time enough for the people making up the second camp to flee and escape destruction.


###### Chizkuni, Genesis 32:9:2
[Chizkuni, Genesis 32:9:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:9:2)

**[המחנה האחת והכהו** כל דבר שאין בו רוח חיים פעמים נקרא לשון זכר ופעמים לשון נקבה].


###### Chizkuni, Genesis 32:10:1
[Chizkuni, Genesis 32:10:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:10:1)

**ויאמר יעקב** פרש״‎י ולהלן אומר וכו׳‎ ובבית לבן אמרת לי שוב אל ארץ אבותיך כלומר בבית לבן אמרת לי בהזכרת שם המיוחד שוב אל ארץ אבותיך כדכתיב בפ׳‎ ויצא ויאמר ה׳‎ אל יעקב שוב אל ארץ אבותיך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויאמר יעקב, “Yaakov said (in his prayer to G-d); according to Rashi on verse 10, in 31,42 Yaakov avoided referring to his father’s G-d by His name in connection with Him, but had used a euphemism, i.e. פחד יצחק, whereas now he speaks of אלוקי אבי יצחק, without using any euphemism. He answers that Yaakov here refers to the promise of G-d in his dream with the ladder, in which he quotes G-d as having described Himself as the אלוקי יצחק, “the G-d of Yitzchok.” In 31,3, G-d had asked him to return to the land of his fathers. In recalling these instructions from G-d which he had complied with, he sees the justification for appealing to G-d to save him from Esau while he is on the way to fulfill G-d’s commandment.


###### Chizkuni, Genesis 32:11:1
[Chizkuni, Genesis 32:11:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:11:1)

**קטנתי מכל החסדים** קטן אני מלהיות לי כל החסדים שעשית עמי, ולכך אני ירא מעשו פן לא יהיה בידי זכות להנצל ממנו. כל לשון חסד ואמת ענין החזקת טובה הוא מירצ״‎י בלע״‎ז כמו ועשית עמדי חסד ואמת, וכמו שוב והשב את אחיך עמך חסד ואמת, דגבי אתי הגתי.

**Chizkuni, translated and annotated by Eliyahu Munk:**
קטונתי מכל החסדים, “I have not been worthy of all the acts of kindness;” Yaakov explains what prompts him to be so fearful; he says that G-d has already done more for him than he could have expected, seeing that he did not feel worthy of it. As a result of his unworthiness he was afraid thatEsau who had performed the commandment of honouring his father and mother all the years when he had been absent, had accumulated sufficient merits to emerge victorious in a military confrontation with him. [After all, his father had blessed him with being successful with his sword. Ed.] Whenever the expression חסד and אמת occur in the Scriptures (together), they refer to someone having performed kind deeds, beyond the call of duty. Examples Genesis 49,29, when Yaakov asks his son Joseph to transport his remains to the land of Canaan and for him to be buried next to his wife Leah, although he had buried Joseph’s mother on the roadside where she had died. We find another example in Samuel II 15,20, where David excuses Gittai, from Gat, a gentile, from endangering himself while remaining in his company while he has to flee from his own son Avshalom.


###### Chizkuni, Genesis 32:11:2
[Chizkuni, Genesis 32:11:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:11:2)

**[ועתה הייתי** הווה אני].


###### Chizkuni, Genesis 32:12:1
[Chizkuni, Genesis 32:12:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:12:1)

**מיד אחי מיד עשו** אם לא אמר רק **מיד אחי** היה משמע קרובי ואיני אח, לכך אמר **מיד עשו,** ואם לא אמר אלא **מיד עשו** משמע עשו דעלמא לכך אמר **מיד אחי ומיד עשו.**

**Chizkuni, translated and annotated by Eliyahu Munk:**
מיד אחי, מיד עשו, from (the hand of) my brother, from (the hand of) Esau.” If Yaakov had only referred to Esau as “my brother,” it could have referred to any blood relative. If he had referred to Esau only by his name, it could have been understood as referring to anyone named Esau. [Yaakov had used the same caution when spelling out for whom he would serve Lavan for his future wife, i.e. “your younger daughter, Rachel.” (29,18) Ed.]


###### Chizkuni, Genesis 32:12:2
[Chizkuni, Genesis 32:12:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:12:2)

**פן יבוא והכני** ואיך תתקיים הבטחת ושמתי את זרעך. ד״‎א לא היה ירא שמא יהרג שהרי הבטיח הקב״‎ה ושמרתיך בכל אשר תלך. אלא ירא פן יהרוג עשו את נשיו ואת בניו והיינו דכתיב **אם על בנים,** האם עם בנים דוגמת על עולת התמיד. על פרשה ישרוף.

**Chizkuni, translated and annotated by Eliyahu Munk:**
פן יבא והכני אם על בנים, “lest he come and smite me both mother and children.” Yaakov implied that if this were to happen, G-d forbid, how could the promises G-d had made to him that his children would develop into numerous tribes (28,13) come true. A different exegesis of this phrase: Yaakov was not at all concerned about being killed himself because he had G-d’s assurances. He was only concerned about the lives of his wives and children, concerning whom he did not have G-d’s assurance. G-d had only promised him personally that He would bring him safely back to his home (even though it might entail many detours, i.e. בכל אשר תלך), “wherever you will go” (28,15). This is why he specifically spelled this out with the words: אם על בנים, “mother and children.” Use of the preposition על in the sense of “with,” also occurs in Numbers 28,10: על עולת התמיד, “with the daily burnt offering,” as well as in Numbers 19,5: על פרשה ישרף, “it is to be burned with its dung.”


###### Chizkuni, Genesis 32:14:1
[Chizkuni, Genesis 32:14:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:14:1)

**מנחה לעשו אחיו** לפייסו בין כוונתו לטובה בין כוונתו לרעה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
מנחה לעשו אחיו, “as a gift for his brother Esau.” He meant to be conciliatory regardless of Esau’s intentions concerning him.


###### Chizkuni, Genesis 32:16:1
[Chizkuni, Genesis 32:16:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:16:1)

**גמלים מיניקות** אלו הנקבות.

**Chizkuni, translated and annotated by Eliyahu Munk:**
גמלים מיניקות, “female camels;”


###### Chizkuni, Genesis 32:16:2
[Chizkuni, Genesis 32:16:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:16:2)

**ובניהם** אלו הזכרים. בין הכל שלשים כיצד, הנקבות עשרים והזכרים עשרה. כדרך ששלח מן החמורים והאתונות שבאו כמו כן לכלל שלשים והאחד מפרש את חברו. ולפירוש רש״‎י שלשים נקבות ושלשים זכרים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ובניהם, and their masculine young. The total number of camels was 30. How is this number arrived at? There were twenty female camels and 10 male camels. [Each mother animal had a female young with her. Ed.] The ratio was similar to that of the male and female donkeys which also totaled 30. After having read the details of the latter, we understand what is meant about the camels. According to Rashi, however, there were 30 male camels plus thirty female camels.


###### Chizkuni, Genesis 32:19:1
[Chizkuni, Genesis 32:19:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:19:1)

**למי אתה** וגו'. **ואמרת לעבדך** וגו׳‎ צוה להם להשיב על ראשון ראשון, על ששאלת למי אתה ואמרת לעבדך ליעקב. ועל ששאלת ואנה תלך ואמרת לאדני לעשו, מנחה היא שלוחה. וששאלת ולמי אלה לפניך ואמרתם והנה גם הוא אחרינו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
?למי אתה, “Who do you belong to?” ואמרת: ״לעבדך וגו׳״, “you will say: ‘to your servant, etc.” Yaakov ordered his servants, the ones who accompanied the herds of gifts, to answer each question in the order in which it had been asked. To the question of: “who do these herds belong to?” the answer was to be: “they belong to your servant Yaakov and are a gift for my lord Esau.” In response to the question: ולמי אלה לפניך, “and to whom do these animals in front of you belong?” They were all to answer: “and he (Yaakov) is also following a short distance behind us.”


###### Chizkuni, Genesis 32:21:1
[Chizkuni, Genesis 32:21:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:21:1)

**ואמרתם גם הנה עבדך יעקב אחרינו** שנה דבור זה אפי׳‎ כשתראו אותו אל תפחדו לומר לו דבר זה. ואם ישאלכם מה זה שלא הקדים לקבל פני, היה לו לצאת ולקדם כי אחי הוא הקטון ממנו. ואתם תשיבו לו **כי אמר** יעקב אכפרה פניו ואפייס כעסו שיש לו עלי במנחה ההלכת לפני ואחרי כן אראה פניו אולי ישא פני. ד״‎א **כי אמר אכפרה פניו** בעל הספר פי׳‎ דבר זה אבל השלוחים לא אמרוהו דא״‎כ יזכירו הם לעשו השנאה והמשטמה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ואמרתם גם הנה עבדך יעקב אחרינו, you are to say: “your servant Yaakov is also not far behind us.” He made them repeat this answer twice. He told his servants that when they would see Esau they should not be afraid to address him in such a manner, i.e. by referring to their own master as Esau’s servant. In the event Esau would ask them why Yaakov did not precede them in order to welcome him, as befits a younger brother when he meets his older brother, you will say: etc.: he reasoned that he wanted Esau to be in a good frame of mind concerning him before actually setting eyes on him.” They were to reveal that Yaakov had felt the need to appease his older brother by means of the gift he had sent ahead of himself. He hoped that in view of this substantial gift Esau would be good tempered when they came face to face after so many years. These latter words were not spoken by the servants of Yaakov who walked with the animals, but are to be understood as editorial comment by the author of the Torah. If they had done so, Yaakov would have committed the psychological error of reminding Esau of how he had once deceived him.


###### Chizkuni, Genesis 32:22:1
[Chizkuni, Genesis 32:22:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:22:1)

**והוא לן בלילה ההוא במחנה** הוא שנאמר למעלה וילן שם בלילה ההוא אלא שהפסיק בנתיים היאך צוה לסדר מנחתו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והוא לן בלילה ההוא במחנה, “and he (Yaakov) spent that night in the camp.” This is a reference to what we have read in verse14: וילן שם בלילה ההוא, “he spent the night there.” It has been repeated, as the gift that Yaakov sent to Esau has been reported in the meantime in detail.


###### Chizkuni, Genesis 32:23:1
[Chizkuni, Genesis 32:23:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:23:1)

**ויקם בלילה** נתכוין לברוח דרך אחרת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקם בלילה, “he arose during that night;” he intended to flee via a different route. (Rash’bam)


###### Chizkuni, Genesis 32:23:2
[Chizkuni, Genesis 32:23:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:23:2)

**ויקם בלילה הוא** סרסהו ויקם הוא בלילה. ויקח את שתי נשיו ואת שתי שפחתיו ואת אחד עשר ילדיו הקדים הנשים לילדים לפי שהיה חס על בניו יותר מעל נשיו ואם בא עשו להרוג יהרוג את הנשים תחילה אבל כשברח מבית לבן הקדים הבנים לנשים וכשירדוף אחריו לבן יפגע בבנותיו תחלה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויקם בלילה הוא, “a truncated phrase, which if grammatically correct should have been: ויקם הוא בלילה, “he arose during the night.” ויקח את שתי נשיו ואת שתי שפחותיו ואת אחד עשר ילדיו, “he took hold of his two wives, his two servant maids and his eleven children;” the wives are mentioned before the children, i.e. he transported them across the river first; he transported the wives across the river first, as he was more concerned with the children than with his wives; if Esau by chance should already have reached the far side of the river and was bent on killing him and his family, he would meet his wives first. At the time when Lavan had chased Yaakov, (from behind), Yaakov had positioned his wives, Lavan’s daughters behind him, so that Lavan would meet up with his daughters first.


###### Chizkuni, Genesis 32:23:3
[Chizkuni, Genesis 32:23:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:23:3)

**יבק** י״‎מ הוא הירדן שאמר למעלה עברתי את הירדן הזה וכאן הוא שמו יבק.

**Chizkuni, translated and annotated by Eliyahu Munk:**
יבק, “the name of the river.” There are some commentators who claim that this is an alternate name for the river Jordan. They arrive at this conclusion by quoting Yaakov as saying to G-d in verse 11: “I have crossed the river Jordan the first time equipped only with my walking stick, and by now I have become two camps.” Here the river has been called: Yabbok.


###### Chizkuni, Genesis 32:25:1
[Chizkuni, Genesis 32:25:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:25:1)

**ויאבק איש עמו** מלאך בדמות איש לעכבו שלא יוכל לברוח ויראה הוא הבטחות הקב״‎ה שלא יזיקהו עשו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויאבק איש עמו, “a man began to wrestle with him.” The “man,” was an angel who had assumed the form of a human being. The angel, Esau’s protective power, had come to prevent Yaakov from escaping from Esau. He realised soon that G-d’s assurances to Yaakov were strong enough to protect him against being harmed by Esau. (Rash’bam)


###### Chizkuni, Genesis 32:25:2
[Chizkuni, Genesis 32:25:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:25:2)

**עד עלות השחר** עד הסתלקות שחרות הלילה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
עד עלות השחר, “until dawn.”


###### Chizkuni, Genesis 32:26:1
[Chizkuni, Genesis 32:26:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:26:1)

**וירא** המלאך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
וירא, “the angel saw;” (realised)


###### Chizkuni, Genesis 32:26:2
[Chizkuni, Genesis 32:26:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:26:2)

**כי לא יכל לו** ליעקב. פירוש לא היה לו רשות להזיקו אלא שלחו הקב״‎ה לחזק ולברכו ומ״‎מ הזיקו מעט להודיע שהוא מלאך והרבה לשון יכולת מצינו כזה במקרא לא יוכל העם לעלות אל ה', ולא יכול להלחם עליה דישעיה. כלומר אין היכולת בידו.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי לא יוכל לו “that he could not overpower Yaakov;” the words: לא יוכל, must be understood in the sense that Moses used them before taking leave from his people, when he said: in Deut. 31,2: לא אוכל עוד לצאת ולבא, “I cannot any longer lead you in war,” where he was physically fully able, but G-d had forbidden him to do so. The author cites more examples of the word יכול occurring in that sense.


###### Chizkuni, Genesis 32:26:3
[Chizkuni, Genesis 32:26:3](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:26:3)

**ויגע** המלאך

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויגע, “the angel touched in a manner which twisted (his hip joint);


###### Chizkuni, Genesis 32:26:4
[Chizkuni, Genesis 32:26:4](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:26:4)

**בכף ירכו** של יעקב. רצה להגביה ירכו של יעקב אולי יפול.

**Chizkuni, translated and annotated by Eliyahu Munk:**
בכף ירכו, “his hip joint;” he tried to dislocate his hip joint, hoping that this would cause him to fall down.


###### Chizkuni, Genesis 32:26:5
[Chizkuni, Genesis 32:26:5](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:26:5)

**ותקע** אירי״‎ש אתק״‎א בלע״‎ז כי יש דברים ובפתרונם מתהפכים לשתי מליצות בנין וסתירה כגון זה. וכגון פן תקע נפשי ממך ומצינו ויעקב תקע את אהלו בהר, וכן ועשית סירותיו לדשנו והרים את הדשן, ותשרש שרשיה ושרשך מארץ חיים.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ותקע, “he succeeded in dislocating it.” This is one of the words which can be interpreted in two opposite ways depending on the context in which they appear. A well known example is the root דשן, which can mean “to saturate,” i.e. to heap more and more of a substance onto something, but it also appears as removing excess ashes from the altar. (Compare Exodus 27,3) The root תקע is more familiar to us as meaning to firmly establish something, such as the pegs holding a tent to the ground it is on. Compare Genesis 31,25, ויעקב תקע את אהלו בהר, “and Yaakov placed his tent firmly on the mountain.” Compare Leviticus 6,3, Psalms 80,10, and Psalms 52,7. In our verse it describes the angel’s attempt to uproot Yaakov.


###### Chizkuni, Genesis 32:26:6
[Chizkuni, Genesis 32:26:6](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:26:6)

**כף ירך יעקב** אעפ״‎י שהבטיחו הקב״‎ה ושמרתיך בכל אשר תלך הזיקו המלאך לפי שנתיירא מעשו כדכתיב ויירא יעקב מאד. וכן מצינו במשה אעפ״‎י שאמר לו הקב״‎ה אהיה עמך הזיקו המלאך בדרך במלון לפי שהיה מתיירא מפרעה כדכתיב שלח נא ביד תשלח.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כף ירך יעקב, “the hip joint of Yaakov.” The angel succeeded to injure Yaakov despite G-d’s assurances to him that “I will protect you wherever you go;” because Yaakov allowed himself to be frightened of Esau in spite of G-d’s assurances. [This was a lack of faith in G-d’s promise. Ed.] We find something similar with Moses, whom the angel injured and almost killed. (The incident at the inn on the way to Egypt) He had been assured of G-d’s support (Exodus 3,12) but displayed fear of Pharaoh, and refused the mission to become the leader of the Jewish people and to return to Egypt. (Exodus 3,13) He had asked G-d to send anyone but him.


###### Chizkuni, Genesis 32:27:1
[Chizkuni, Genesis 32:27:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:27:1)

**שלחני כי עלה השחר** עד עתה עכבתיך ומעכשיו יש לך רשות ללכת. ד״‎א **כי עלה השחר** ואין לך לדאוג כי אין דרך מזיקים להתראות ביום.

**Chizkuni, translated and annotated by Eliyahu Munk:**
שלחני כי עלה השחר, “give me permission to leave for dawn has arisen!” “Until now I held you up from proceeding according to plan; now you have permission to proceed on your way.” An alternate exegesis of this strange conversation: The angel told Yaakov that since it now was almost daylight, he no longer had anything to fear from him. It is not customary for destructive forces to do their jobs during the daylight hours.


###### Chizkuni, Genesis 32:27:2
[Chizkuni, Genesis 32:27:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:27:2)

**כי אם ברכתני** ואז אהיה בטוח שלא תהיה נוטר איבה. ולא תזיקני על שנאבקתי עמך.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי אם ברכתני, “unless you first give me a blessing.” Yaakov meant that he would not accept the angel’s words until he had demonstrated that he meant it, by giving him a blessing. After that he would feel confident that he no longer had reason to fear him and would not seek revenge because he had failed to disable him. (Rash’bam)


###### Chizkuni, Genesis 32:29:1
[Chizkuni, Genesis 32:29:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:29:1)

**כי שרית עם אלקים** נעשית שווה למלאכים בשררה וממשלה אבל לא עליהם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
כי שרית עם אלהים, “you have now become the equal of angels, but you have not succeeded in outranking them.”


###### Chizkuni, Genesis 32:30:1
[Chizkuni, Genesis 32:30:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:30:1)

**למה זה תשאל לשמי** אינך צריך לשאול שמי, נוהג בעולם כשהולכי דרכים נפגשים שלא ראו זה את זה מימיהם הם מרגילים בעת פרידתם דברי אהבה ורעות ושואלים זה לזה מה שמך שאם תשלח שליח מאתך שמזכיר שמך אשלים חפצך. וכן אמר מנוח למלאך מי שמך כי יבא דברך וכבדנוך, וכן עשה יעקב למלאך והמלאך השיבו אינו צריך לכך. ד״‎א למה זה תשאל לשמי אינך צריך לשאל שמי המלאכים אינם רוצים לגלות שמן פן ישביעום בני אדם, וכן מצינו גבי מנוח למה זה תשאל לשמי והוא פלאי. ד״‎א שמך שאלתי לשנותו על שם המעשה אבל שמי מה יועיל לך למה תשאלני.

**Chizkuni, translated and annotated by Eliyahu Munk:**
למה זה תשאל לשמי, “why are you asking for my name?” The angel informs Yaakov that there is no point in knowing his name; he explains that when people that have not seen one another ever, upon meeting, will extend greetings with one another and bless each other wishing each other well, and ask one another for their names, they justify this in the event that they wished to communicate with each other in the future. If they do not know one another’s name and address, how could they communicate with each other? Knowing the angel’s name, just as in the case of Manoach in Judges 13,17, is important only when such occasions will arise. The angel assures Yaakov that in this instance there is no need for this as he knows his name and address and will not forget it. Another interpretation of why the angel retorted to Yaakov’s question with a question of his own, instead of with an answer, though he complied with Yaakov’s request to bless him: the reason why angels do not like to reveal their names is to prevent human beings to make them swear an oath concerning the mission that they had fulfilled. And we also found that it is also written about Manoach to whom the angel says, "Why do you ask for my name? And it is wonderful" (Judges 13,18). Another interpretation: I asked what is your name in order to mention it in the name of the act, but what will my name be of any use to you? Why would you ask me?


###### Chizkuni, Genesis 32:32:1
[Chizkuni, Genesis 32:32:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:32:1)

**ויזרח לו השמש** בכל יום ויום מתקופת טבת עד תקופת תמוז מקדים וממהר השמש לזרוח על יום שעבר קרוב לל״‎ו חלקים וכמו כן מאחר הוא ומעכב שקיעתו מיום שעבר קרוב לל״‎ו חלקים בין הכל ע״‎ב חלקים כל יום גדול על יום שעבר. ואסמכתא מהכא **ויזרח לו**לו בגימטריה הכי הוי. כיצד קים לן אין השמש מהלך ביום תקופת טבת רק רוח דרומית ומשם ואילך הולך היום וגדול ומקדים השמש זריחתו מתוך מזרח ומאחר שקיעתו בתוך מערב עד שהוא זורח באמצע מזרח ושוקע באמצע מערב ביום תקופת ניסן שהימים והלילות שוים והולך שתי רוחות בי״‎ב שעות נמצא יום תקופת ניסן גדולשש שעות על יום תקופת טבת א״‎כ מצינו לתקופה אחת שהיא רביעית השנה הזמן רבה רבע יום שהוא שש שעות. ולחדש חמה שהוא שלשים יום ועשר שעות ומחצה הזמן רבה שתי שעות. ולחצי חדש שעה. לרביע החדש שהוא שבעה ימים וארבע עשרה שעות ומחצה וקל״‎ה חלקים הזמן רבה תק״‎מ חלקים שהם חצי שעה. לכ״‎ו שעות וי״‎ט חלקים שהם השביעית מרביע החדש הזמן רבה השביעית מתק״‎מ חלקים שהוא ע״‎ז חלקים. וכנגד שיש לך יתר על יום קרוב לאחת מי״‎ג ידות מהשביעית מרביעית החדש שהוא השתי שעות וי״‎ט חלקים. כנגדו יש לך לסלק קרוב לאחת מהי״‎ג ידות משל ע״‎ז חלקים וישארו ע״‎ב חלקים, שכן היום הולך ורבה על חברו מתקופת טבת עד תקופת תמוז וכמו כן חוזר וחסר מחברו ע״‎ב חלקים בכל יום מתקופת תמוז עד תקופת טבת.

**Chizkuni, translated and annotated by Eliyahu Munk:**
ויזרח לו השמש, “the sun shone for him.” In the In the Western hemisphere, the sun’s rays rise earlier and became stronger on a daily basis starting in the month of Tevet, until in the month of Tammuz the days again start to become shorter and the sun’s rays weaker. Our author tries to show how the season’s variations are hinted at in the words of the Torah here. The reason why the author does this is because he was troubled by the Torah in our verse making it appear as if the sun shone only for Yaakov and not the rest of the world. He uses the numerical value of the word: 36=לו, as the basis of this exegesis. [I have decided to omit the details of this astronomical part of his exegesis of this verse. Ed.]


###### Chizkuni, Genesis 32:32:2
[Chizkuni, Genesis 32:32:2](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:32:2)

**והוא צלע על ירכו** לא הספיק לעבור את פנואל עד שזרחה השמש. ד״‎א עכשיו כשזרחה השמש נראה שהוא צולע על ירכו והוא כמו ויהי בבקר והנה היא לאה כי עד עכשיו לא נודע שהיא לאה.

**Chizkuni, translated and annotated by Eliyahu Munk:**
והוא צולע על ירכו, “and he was limping, i.e. dragging his feet.” He had not been able to leave Peduel before the sun was shining strongly and its healing rays enabled him to walk. An alternate exegesis: no one had noticed his limp until the sun shone. The grammatical construction of our verse would be parallel to Genesis 29,25 when the Torah writes: ויהי בבקר והנה היא לאה, “it was morning when he found out (Yaakov) that it was Leah (in bed with him)”.


###### Chizkuni, Genesis 32:33:1
[Chizkuni, Genesis 32:33:1](https://torahapp.org/share/book/Chizkuni/s/Genesis/r/32:33:1)

**על כן לא יאכלו** כמו והוא לא כן ידמה, כלומר בדין הוא שיש לקנוס ולענוש בני ישראל מאכילת גיד הנשה שהניחו את אביהם הולך יחידי כדכתיב ויותר יעקב לבדו. והן היו גבורים והיה להם להמתין אביהם ולסייעו אם יצטרך והם לא עשו לו לויה והוזק על ידם ומכאן ואילך יהיה להם לזכר ויהיו זריזים במצות לויה ולכך ליוה יעקב את יוסף. ד״‎א **על כן** שיכול יעקב לעמוד נגד המלאך **לא יאכלו בני ישראל את גיד הנשה** להיות להם לזכרון ולתפארת כי אביהם נלחם עם המלאך. ד״‎א **על כן** שהוזק יעקב **בגיד הנשה** קבלו עליהם בניו משם ואילך שלא יאכלו ממנו. משל לאדם שחש בראשו או באחד מאיבריו, שמקבל עליו שלא לאכול מאותו אבר מעולם כדי שיהא לו אותו האבר לרפואה. תניא אמרו לו לרבי יהודה וכי נאמר על כן לא יאכלו בני יעקב, בני ישראל נאמר והרי הם לא נקראו בני ישראל עד סיני אמר להם בסיני נאמר ונכתב כאן לדעת מאיזה טעם נאסר להם.

**Chizkuni, translated and annotated by Eliyahu Munk:**
על כן לא יאכלו, “therefore it is appropriate that the Israelites do not eat, etc.;” this construction is parallel to Isaiah 10,7: והוא לא כן ידמה, “but it does not seem like this to him;” in other words: it would be right and proper to punish the Israelites not to eat that particular sinew as they should not have allowed their founding father to be exposed to hostile forces at night. Yaakov’s sons were physically strong, and they should have been at hand to assist their father if the need arose to do so. Seeing that they failed to do this, the blame for the injury sustained by their father was theirs. From now on they would have learned their lesson and would practice the commandment to accompany their father, or for that matter, any older and wiser person, especially at night. Yaakov himself set an example when he accompanied his son Joseph part of the way on a mission which he had sent him on, and which was potentially dangerous. (Genesis 37,14) A different approach to the verse above: as a result of their father Yaakov having stood up to the protective celestial force of Esau, his sons stopped eating the part of the body that the angel had been able to injure. They did this out of a feeling of pride in their founding father. A third approach to this verse: due to their father Yaakov having sustained an injury, his descendants voluntarily decided not to eat the part of the body of an animal that had been injured in their father’s body. This has to be understood better by the use of a parable; a person suffered from a headache or from pains in a different part of his body. As a reminder of that pain he decides not to eat that part of the body of an animal as a symbol of his having been healed from that pain, so that it (abstention) would serve as a remedy for them (preventive medicine) in the future. We have a Baraitah in Chulin 101 which relates that people came to Rabbi Yehudah who had expressed the opinion that the prohibition not to eat that part of an animal also applied to animals that were altogether forbidden to be eaten, questioning his interpretation by citing the fact that only the descendants of Israel were forbidden to eat this part of an animal, and that the Jews had never been called “Children of Israel” until they had been given the Torah at Mount Sinai. He answered them that it is true that this custom did not become law until the Torah was given, but it had been observed already earlier. It was recorded here only in order for us to understand the reason behind this prohibition. Prior to the legislation of dietary laws at Mount Sinai, Yaakov’s descendants were allowed to eat also the meat of animals that were outlawed at Mount Sinai.