## Radak on Genesis Chapter 32

###### Radak on Genesis 32:1:1
[Radak on Genesis 32:1:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:1:1)

**וַיַּשְׁכֵּם.** מְבֹאָר הוּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישכם, the word has been explained elsewhere.


###### Radak on Genesis 32:2:1
[Radak on Genesis 32:2:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:2:1)

**וְיַעֲקֹב... מַלְאֲכֵי אֱלֹהִים.** הָאֵל שָׁלַח מַלְאָכִים אֵלָיו לְהַבְטִיחוֹ בַּדֶּרֶךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעקב...מלאכי אלוקים. G’d sent His angels to him to keep him safe while he was journeying.


###### Radak on Genesis 32:3:1
[Radak on Genesis 32:3:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:3:1)

**כַּאֲשֶׁר רָאָם.** כְּמוֹ ״וַיַּרְא וַיָּרָץ לִקְרָאתָם״ שֶׁנֶּאֱמַר בְּאַבְרָהָם (בראשית יח:ב).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר...כאשר ראם, Yaakov’s reaction to these angels (inhuman garb) was similar to that of Avraham, his grandfather, in Genesis 18,20, when the latter is described as running to welcome them as soon as he saw them.


###### Radak on Genesis 32:3:2
[Radak on Genesis 32:3:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:3:2)

**מַחֲנָיִם.** שְׁתֵּי מַחֲנוֹת: מַחֲנֵה מַלְאָכִים וּמַחֲנֵה יַעֲקֹב, לְפִיכָךְ קָרָא שֵׁם הַמָּקוֹם מַחֲנָיִם, וּבַשֵּׁם הַזֶּה נִקְרָא מֵהַיּוֹם הַהוּא וָאֵילָךְ כְּמוֹ שֶׁרָאִינוּהוּ נִזְכָּר כֵּן בְּסֵפֶר יְהוֹשֻׁעַ (יג:ל) וְהִסְכִּימוּ עִמּוֹ אַנְשֵׁי הַמָּקוֹם. וְכֵן כָּל הַמְּקוֹמוֹת שֶׁהָיוּ קוֹרְאִים לָהֶם הָאָבוֹת כֵּן הָיָה שְׁמָם, וְזֶה מִבִּרְכַּת ה׳ עֲלֵיהֶם, כְּמוֹ שֶׁכָּתַבְנוּ בְּרֹאשׁ הַפָּרָשָׁה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
מחנים, two camps. One camp consisted of angels, the other of Yaakov and his entourage. This is why he named this location מחנים. The name stuck, as we find it mentioned at that location in Samuel II 2,8. We also find again in Joshua 13,30. The local people agreed to the name change by Yaakov. The same applies to all locations of which the Torah tells us that one of the patriarchs had name, as we pointed out in or commentary at the beginning of this portion. (28,18)


###### Radak on Genesis 32:4:1
[Radak on Genesis 32:4:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:4:1)

**וַיִּשְׁלַח יַעֲקֹב מַלְאָכִים.** אַף עַל פִּי שֶׁהִבְטִיחוֹ הָאֵל כַּמָּה פְּעָמִים, הָיָה מְפַחֵד מֵאָחִיו, כִּי בְכַעַס הָיָה עִמּוֹ כְּשֶׁנִּפְרַד מִמֶּנּוּ, וְהָיָה מְפַחֵד מִמֶּנּוּ שֶׁמָּא יִגְרֹם הַחֵטְא, כְּמוֹ שֶׁכָּתַבְנוּ בְּרֹאשׁ פָּרָשַׁת וַיֵּצֵא, וְשָׁלַח לוֹ מַלְאָכִים מֵאֲנָשָׁיו לְפָנָיו שֶׁיָּבוֹא הוּא לִמְצֹא חֵן בְּעֵינָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישלח יעקב מלאכים, even though G’d had assured him of His support twice, he was still afraid of his brother. The reason was that at the time Yaakov had left home Esau had been very angry at him. He was now afraid that due to some sin he might have committed and that he had remained unaware of, he might forfeit G’d’s support. We elaborated on this concept already. In order to find out how Esau felt about him now, he sent some of his mean as emissaries. They were supposed to soften him up if that was necessary.


###### Radak on Genesis 32:4:2
[Radak on Genesis 32:4:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:4:2)

**אַרְצָה שֵׂעִיר.** שֶׁשָּׁמַע שֶׁשָּׁם הָיָה, אֲבָל לֹא הָיָה שׁוֹכֵן שָׁם עִם בֵּיתוֹ, כִּי בְּאֶרֶץ כְּנַעַן הָיָה בֵּיתוֹ עֲדַיִן, כְּמוֹ שֶׁכָּתוּב ״וַיִּקַּח עֵשָׂו אֶת נָשָׁיו וְגוֹ׳״ (בראשית לו:ו).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ארצה שעיר, he had heard that Esau was there at the time although he had not settled there with his family. At this time he still lived in the land of Canaan. We know from 36,6-9 that Esau migrated to the land of Seir only at that time, after the meeting with Yaakov.


###### Radak on Genesis 32:4:3
[Radak on Genesis 32:4:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:4:3)

**שְׂדֵה אֱדוֹם.** אֶרֶץ אֱדוֹם, וְכֵן ״לָגוּר בִּשְׂדֵה מוֹאָב״ (רות א:א).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שדה אדום, a synonym for “the land of Edom.” We have the same synonym also being used for the land of Moav in Ruth 1,1 when Elimelech left the land of Israel to settle in שדה מואב, meaning in ארץ מואב.


###### Radak on Genesis 32:5:1
[Radak on Genesis 32:5:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:5:1)

**וַיְצַו לֵאמֹר.** צִוָּה אוֹתָם לוֹמַר זֶה שֶׁאָמַר לָהֶם. **כֹּה תֹאמְרוּ**, בָּזֶה הַלָּשׁוֹן יְסַפְּרוּ שֶׁיֹּאמְרוּ ״כֵּן צִוָּנוּ יַעֲקֹב שֶׁנֹּאמַר לְךָ״. **כֹּה תֹאמְרוּן לַאדֹנִי לְעֵשָׂו**, לְפִיכָךְ אָמַר **לַאדֹנִי לְעֵשָׂו**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצו אותם לאמור. He commanded them to use precisely the words Yaakov instructed them to use in the following verse, i.e. כה תאמרו “you shall say precisely these words!” This is clear from the fact that Yaakov charged his messengers to say to Esau: “thus say to my lord Esau. He should have said only: “thus say to Esau when you meet him, etc.”


###### Radak on Genesis 32:6:1
[Radak on Genesis 32:6:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:6:1)

**וַיְהִי לִי שׁוֹר וַחֲמוֹר.** כֻּלָּם לְשׁוֹן כְּלָל, וְכֵן ״אֶת הַסּוּס אָסוּר״ (מלכים ב ז:י), ״וְאִישׁ יִשְׂרָאֵל נִגַּשׂ״ (שמואל א יד:כד), וְרַבִּים כָּמוֹהֶם, יְדַבֵּר עַל רַבִּים דֶּרֶךְ כְּלָל בִּלְשׁוֹן יָחִיד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויהי לי שור וחמור. All the types of possessions Yaakov mentioned are not to be understood as single items but as categories of possessions. We find similar constructions in Kings II 7,10 כי אם הסוס אסור, which does not mean that a single horse had been tethered, but that the horses belonging to the army of the Aramites were tethered, the soldiers having fled. Similarly, Samuel I 14,24 where the words ואיש ישראל נגש do not mean that a single Israelite was distressed, but that a contingent of Israelites was in a depressed state of mind.


###### Radak on Genesis 32:6:2
[Radak on Genesis 32:6:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:6:2)

**לִמְצֹא חֵן בְּעֵינֶיךָ.** כְּדֵי שֶׁאֶמְצָא חֵן בְּעֵינֶיךָ כְּשֶׁאוֹדִיעֲךָ טוֹבָתִי, כִּי יָדַעְתִּי כִּי יִיטַב בְּעֵינֶיךָ.


###### Radak on Genesis 32:7:1
[Radak on Genesis 32:7:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:7:1)

**אֶל אָחִיךָ אֶל עֵשָׂו.** אָמְרוּ עֵשָׂו אַחַר שֶׁאָמְרוּ אָחִיךָ, כְּלוֹמַר עֲדַיִן הוּא עֵשָׂו כְּמוֹ שֶׁהָיָה בְּשִׂנְאָתוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישובו...אל אחיך אל עשו, they mentioned the name Esau after having referred to him as אחיך, “your brother.” They meant that “Esau still holds the old grudge against you.”


###### Radak on Genesis 32:7:2
[Radak on Genesis 32:7:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:7:2)

**וְגַם הֹלֵךְ לִקְרָאתְךָ.** שֶׁשָּׁמַע שֶׁאַתָּה בָּא, וְאֵינוֹ הוֹלֵךְ לִקְרָאתְךָ לְשָׁלוֹם אֶלָּא לְמִלְחָמָה, כִּי הוּא בָּא בְּאַרְבַּע מֵאוֹת אִישׁ, נִרְאֶה כִּי לְהִלָּחֵם עִמְּךָ בָּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וגם הולך לקראתך, he also reveals his hatred of you by marching with 400 men against you now that he knows you are in the vicinity. וארבע מאות איש עמו, he does not walk toward you with peaceful intentions but he is on his way in order to fight you.


###### Radak on Genesis 32:8:1
[Radak on Genesis 32:8:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:8:1)

**וַיִּירָא וַיֵּצֶר.** כָּפַל הָעִנְיָן בְּמִלּוֹת שׁוֹנוֹת לְרֹב יִרְאָתוֹ. וּבְבְרֵאשִׁית רַבָּה (בראשית רבה עו:ב) זוֹ הִיא יִרְאָה זוֹ הִיא צָרָה, אֶלָּא **וַיִּירָא** שֶׁלֹּא יֵהָרֵג, **וַיֵּצֶר** שֶׁלֹּא יַהֲרֹג.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויירא ויצר, the reason why the Torah repeated the emotions Yaakov experienced twice but in different words was to underline how strongly he felt this fear. In Bereshit Rabbah 76,2 these two expressions are described as basically meaning the same thing, the only difference being that the former is intransitive, Yaakov being afraid of being killed, whereas the latter describes a similar fear, but that of having to kill one’s adversary.


###### Radak on Genesis 32:8:2
[Radak on Genesis 32:8:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:8:2)

**וַיַּחַץ.** אָמַר רַבִּי חִיָּיא: לִמְּדָךְ תּוֹרָה דֶּרֶךְ אֶרֶץ שֶׁלֹּא יְהֵא אָדָם מַנִּיחַ מָמוֹנוֹ בְּבַיִת אֶחָד.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויחץ, Rabbah Chiyah said that in this part of the verse the Torah teaches us prudence. A man must not place all his eggs in one basket.


###### Radak on Genesis 32:9:1
[Radak on Genesis 32:9:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:9:1)

**וַיֹּאמֶר.** מְבֹאָר הוּא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, the meaning is clear, i.e. he said this to himself.


###### Radak on Genesis 32:9:2
[Radak on Genesis 32:9:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:9:2)

**הַמַּחֲנֶה.** זָכָר וּנְקֵבָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
המחנה, the word is both masculine and feminine, the adjective האחת being feminine, whereas the adjective הנשאר is in the masculine mode.


###### Radak on Genesis 32:10:1
[Radak on Genesis 32:10:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:10:1)

**אֱלֹהֵי אָבִי אַבְרָהָם וְגוֹ׳.** אַתָּה הוּא שֶׁהִבְטַחְתַּנִי בְּנָסְעִי מִבֵּית אָבִי בִּזְכוּת אֲבוֹתַי אֵלֶּה, וְאָמַרְתָּ לִי ״אֱלֹהֵי אַבְרָהָם אָבִיךָ וֵאלֹהֵי יִצְחָק״ (בראשית כח:יג), וּבִזְכוּתָם אֲנִי מִתְפַּלֵּל לְפָנֶיךָ שֶׁתְּקַיֵּם לִי הַבְטָחָתְךָ, וְגַם בְּחָרָן הִבְטַחְתַּנִי שֵׁנִית וְאָמַרְתָּ לִי **שׁוּב לְאַרְצְךָ** וְהוּא אֶרֶץ אֲבוֹתֶיךָ שֶׁאָמַרְתָּ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר יעקב אלוקי אבי אברהם ואלוקי אבי יצחק, “You are the One Who has assured me when I left my father’s house that due to the merit of my fathers You would assist and protect me. (28,13). Now I turn to You in prayer relying on their merit in hoping that You will keep Your promise. Secondly, it was You Who has told me while I was in Charan to go back to the land of my fathers since their country was my country.


###### Radak on Genesis 32:10:2
[Radak on Genesis 32:10:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:10:2)

**וְאֵיטִיבָה עִמָּךְ.** וְאֶהְיֶה עִמְּךָ שֶׁאָמַר לוֹ, וּכְבָר כָּתַבְנוּ כִּי בִּשְׁנוֹת הַדְּבָרִים יִשְׁמֹר הַמִּקְרָא הַטְּעָמִים וְלֹא יִשְׁמֹר הַמִּלּוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואטיבה עמך, You also added that You would be good to me and would remain on my side. We have already explained that when the Torah repeats something we must relate to the message and not to the minor changes in the words chosen to express the same thought a second time. (compare our comments on 21,2 and 24,39).


###### Radak on Genesis 32:11:1
[Radak on Genesis 32:11:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:11:1)

**קָטֹנְתִּי.** אֵינֶנִּי שׁוֹאֵל מֵאִתְּךָ לְפִי מַעֲשַׂי, כִּי יָדַעְתִּי כִּי אֲנִי קָטָן וְנִבְזֶה מֵעָשִׂיתָ עִמִּי כֹּל הַחֲסָדִים וְכָל הָאֱמֶת אֲשֶׁר עָשִׂיתָ אֶת עַבְדֶּךָ, וְהַחֶסֶד הוּא רֹב הַטּוֹבָה שֶׁנָּתַן לוֹ, וְהָאֱמֶת לְפִי שֶׁהִבְטִיחוֹ וְאָמַר לוֹ ״הִנֵּה אָנֹכִי עִמָּךְ״ (בראשית כח:טו), וְהוּא בָּרוּךְ הוּא מְקַיֵּם דְּבָרָיו הַטּוֹב, אֲבָל מַה שֶּׁאֲנִי שׁוֹאֵל מֵאִתְּךָ שֶׁתִּשְׁמֹר לִי הַבְטָחָתְךָ שֶׁאָמַרְתָּ לִי ״וּשְׁמַרְתִּיךָ בְּכֹל אֲשֶׁר תֵּלֵךְ״ (בראשית כח:טו) וְלֹא לִזְכוּתִי, כִּי אוּלַי חָטָאתִי לְפָנֶיךָ, אֶלָּא לִזְכוּת אֲבוֹתַי אֲנִי מִתְפַּלֵּל לְפָנֶיךָ שֶׁתַּצִּילֵנִי מִיַּד אָחִי מִיַּד עֵשָׂו, שֶׁאֵינוֹ שׁוֹמֵר לִי אַחְוָה כִּי עֲדַיִן הוּא עֵשָׂו שֶׁעוֹמֵד בְּרִשְׁעוֹ וּבְשִׂנְאָתוֹ אוֹתִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
קטנתי, I am not asking You G’d to help me in a manner commensurate with my merits, as I am perfectly aware that these are utterly inadequate.
 כל החסדים וכל האמת אשר עשית את עבדך, Yaakov described as חסד the acts of unearned love G’d had performed for him, whereas he described as אמת, “truth,” i.e. deserved compensation, that G’d would keep His promise to him. (“Here, I am going to be with you, etc.” 28,15) He feels entitled to expect G’d to keep His promises when these are of a positive nature. When G’d had said to him that He would protect him wherever he would go, this had not been a conditional promise, dependent on Yaakov being worthy of such protection. He is aware that he may have sinned, but expects the promise to be kept for the sake of his father and grandfather both of whom G’d Himself had invoked in association with this promise. He feels that he deserves such protection, having heard that Esau is an unreformed sinner, still relating to him with hostility.


###### Radak on Genesis 32:12:1
[Radak on Genesis 32:12:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:12:1)

**אֵם עַל־בָּנִים.** אֵם עִם בָּנִים, וְכֵן ״אֵם עַל־בָּנִים רֻטָּשָׁה״ (הושע י:יד).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
הצילני...אם על בנים. The word על in this line substitutes for the word עם, “with.” It is used in a similar sense in Hoseah 10,14 אם על בנים רטשה, “mothers and children were dashed to pieces.”


###### Radak on Genesis 32:13:1
[Radak on Genesis 32:13:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:13:1)

**וְאַתָּה אָמַרְתָּ.** עַל דֶּרֶךְ שֶׁאָמַר דָּוִד ״זְכֹר לְעַבְדְּךָ עַל אֲשֶׁר יִחַלְתָּנִי״ (תהלים קיט:מט).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואתה אמרת, Yaakov’s formulation is reminiscent of that of David in Psalms 119,49 “remember Your word to Your servant through which You have given me hope.”


###### Radak on Genesis 32:13:2
[Radak on Genesis 32:13:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:13:2)

**הֵיטֵב אֵיטִיב.** כֵּן דֶּרֶךְ הַמִּקְרָא לִכְתֹּב הַמָּקוֹר עִם הַפֹּעַל לְחַזֵּק הַפְּעֻלָּה. וּבְבְרֵאשִׁית רַבָּה (בראשית רבה עו:ז) **הֵיטֵב** בִּזְכוּתְךָ **וְאֵיטִיב** בִּזְכוּת אֲבוֹתֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
היטב אטיב עמך, it is the custom for Scripture to write the verb in the infinitive mode together with the appropriate mode of the verb in order to reinforce what the verb expresses. According to Bereshit Rabbah 76,7 the word היטב refers to G’d’s support for Yaakov based on his merits, whereas the word איטיב refers to G’d’s support for him based on the merit of his father and grandfather.


###### Radak on Genesis 32:13:3
[Radak on Genesis 32:13:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:13:3)

**כְּחוֹל הַיָּם.** וְהוּא אָמַר לוֹ ״כַּעֲפַר הָאָרֶץ״ (בראשית כח:יד), וְהָעִנְיָן אֶחָד, כְּמוֹ שֶׁכָּתַבְנוּ הַמִּקְרָא שׁוֹמֵר הַטְּעָמִים, וּשְׁנֵיהֶם נֶאֶמְרוּ לְהַפְלָגָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כחול הים, an inaccuracy, as in the verse Yaakov referred to G’d had promised that his descendents would be as numerous as the “dust of the earth,” not like the sand on the beaches of the sea. (28,14) The change in syntax is irrelevant, as we explained repeatedly that when the Torah repeats the same theme with different words, the reason is not to alert the reader to an additional dimension of the message, but only to stress the message, to draw attention to its importance.


###### Radak on Genesis 32:14:1
[Radak on Genesis 32:14:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:14:1)

**וַיָּלֶן שָׁם.** עוֹמֵד וּמְצַפֶּה תְּשׁוּבַת הָאֵל עַל תְּפִלָּתוֹ, וּבֵין כָּךְ הֵכִין מִנְחָה מִן הַבָּא בְיָדוֹ, וְאַחַר כֵּן מְפָרֵשׁ מַה לָּקַח.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וילן, he remained standing all night waiting for a response to his prayer. While waiting he prepared the gift he was going to send to Esau in the morning. The Torah describes this gift in detail a little later on in its narrative, commencing with the words עזים מאתים.


###### Radak on Genesis 32:14:2
[Radak on Genesis 32:14:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:14:2)

**מִן הַבָּא בְיָדוֹ.** בִּרְשׁוּתוֹ, וְכֵן ״כָּל אֲשֶׁר יֶשׁ לוֹ נָתַן בְּיָדִי״ (בראשית לט:ד). וְלֹא בָא לוֹ הַמַּלְאָךְ שֶׁהָיָה תְּשׁוּבַת תְּפִלָּתוֹ עַד שֶׁהֵכִין הַמִּנְחָה וּשְׁלָחָהּ לְפָנָיו, וְזֶה לְהוֹדִיעַ כִּי הָאָדָם שֶׁהוּא בְּעֵת צָרָה אֲפִלּוּ יִהְיֶה צַדִּיק לֹא יִסְמוֹךְ עַל הַנֵּס אֶלָּא יִשְׁמֹר עַצְמוֹ בְּכָל אֲשֶׁר יוּכַל וְיָכִין עַצְמוֹ לִשְׁלֹשָׁה דְבָרִים: לִתְפִלָּה, לָתֵת מָמוֹן וּלְמִלְחָמָה, וְעַל הַכֹּל יָשִׂים לִבּוֹ לָאֵל וְיִבְטַח בּוֹ וְהוּא יַעֲשֶׂה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
בידו, which were his. The word occurs in this sense also in 39,4 where Potiphar transfers all his belongings to the care of Joseph. The angel with whom Yaakov wrestled, and who represented the answer to his prayer, did not arrive until after Yaakov had completed preparing his gift for Esau. The reason for this delay was in order to teach us that we must not entrust our affairs to the intervention of G’d on our behalf until after we have exhausted natural means of achieving our purpose (legally, of course). Even the greatest tzaddik must not entrust his needs to G’d while attending to matters such as Torah study, for instance, instead of his duties to insure his own and his family’s needs. These include prayer, appeasement of adversaries by gifts or lip-service, and in the final analysis physical resistance, war. In all one’s endeavours one must, of course, put one’s trust in G’d, hoping that He will approve of one’s efforts and grant one success.


###### Radak on Genesis 32:15:1
[Radak on Genesis 32:15:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:15:1)

**עִזִּים מָאתַיִם.** יַעֲקֹב אָבִינוּ הָיָה רוֹעֶה וְהָיָה יוֹדֵעַ כַּמָּה צְרִיכִים לְכַמָּה נְקֵבוֹת, וְהָעִזִּים וְהָרְחֵלִים דֶּרֶךְ אֶחָד לָהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
עזים מאתים, Yaakov the shepherd knew precisely how many male animals were required to service a flock of female animals to achieve the best results. Sheep and goats have similar requirements in this respect.


###### Radak on Genesis 32:16:1
[Radak on Genesis 32:16:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:16:1)

**גְּמַלִּים מֵינִיקוֹת.** לֹא יָדַעְנוּ לָמָּה שָׁלַח עִם גְּמַלִּים וְהַפָּרוֹת וְהָאֲתוֹנוֹת הַקְּטַנִּים שֶׁהֵם יוֹנְקִים, כִּי עִם הַגְּמַלִּים אָמַר **וּבְנֵיהֶם** רוֹצֶה לוֹמַר הַקְּטַנִּים הַיּוֹנְקִים, וְכֵן הַפָּרִים וְהָעֲיָרִים הֵם הַקְּטַנִּים, כִּי כֵן יֵרָאֶה וּבְנֵיהֶם עִם בְּנֵיהֶם הָיוּ שְׁלֹשִׁים, וּמִן הַמִּין הַמְרֻבֶּה שָׁלַח רַב וּמִן הַמִּין הַמּוּעָט מְעַט, הַכֹּל לְפִי שִׂכְלוֹ וּלְפִי יְדִיעָתוֹ בְּעִנְיַן הַמִּקְנֶה. וּמַה שֶׁסִּפֵּר הַכָּתוּב מִסְפַּר הַמִּנְחָה לְהוֹדִיעַ כִּי מִנְחָה רְאוּיָה שָׁלַח לוֹ, וְכֵן רָאוּי לַעֲשׂוֹת לְמִי שֶׁצָּרִיךְ לְהַשְׁלִים עִם אוֹיְבָיו שֶׁיְּכַבְּדֵהוּ בְּמִנְחָה הָרְאוּיָה, וְכֵן מַה שֶּׁנָּתַן עֵדֶר עֵדֶר לְבַדּוֹ וְרֶוַח בֵּין עֵדֶר לְעֵדֶר, כָּל זֶה לְהַגְדִּיל הַמִּנְחָה לְפָאֲרָהּ בְּעֵינֵי הָרוֹאִים, כְּדֵי שֶׁיִּתְרַצֶּה אָחִיו לוֹ בְּכַבְּדוֹ אוֹתוֹ בְּמִנְחָה מְפֹאָרָה, וְכֵן בִּבְרֵאשִׁית רַבָּה (עו): לָמָּה לֹא הִכְנִיסָם לוֹ בְּאַחַת? כְּדֵי לְהַשְׂבִּיעַ עֵינוֹ שֶׁל אוֹתוֹ רָשָׁע, אָתֵי לְמַחְסַל וְהוּא אָמַר קַבֵּל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
גמלים מיניקות, we did not know why Yaakov sent along young camels that were so tender that they still depended on mothers’ milk. (according to the words of the author Yaakov also sent such young male calves and male donkeys with their mother animals.) ובניהם together with their young there were a total of 30 camels. The number of animals in each herd was proportionate to the respective size of Yaakov’s total herds of that category of animal. Seeing that he owned relatively few camels, his gift of camels represented a certain percentage of the total number of camels he owned. The reason why the Torah bothered to give us the details of the gift Yaakov sent to his brother was to show us that he sent a substantial gift, and to teach us that if we ever need to atone for having deeply hurt someone and to hope that he will forgive us, it is appropriate to demonstrate our contriteness not so much with words as with a gift of substantial proportions. Yaakov enhanced the impression his gift made upon Esau by leaving a good amount of space between each of the flocks, making Esau feel repeatedly that he had already seen the whole gift, only to find that more was to follow. Bereshit Rabbah 76,8 also addresses the question of the space between the herds which Yaakov insisted the messengers must allow for. According to the Midrash he wanted Esau to feast his eyes on the size of the gift. When one part of the gift had been received and he thought that he had seen it all, another messenger with another herd would appear and request that Esau accept his herd as a gift from Yaakov.


###### Radak on Genesis 32:17:1
[Radak on Genesis 32:17:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:17:1)

**וַיִּתֵּן.** מְבֹאָר.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויתן, he set


###### Radak on Genesis 32:17:2
[Radak on Genesis 32:17:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:17:2)

**וְרֶוַח תָּשִׂימוּ.** בְּבֵרֵאשִׁית רַבָּה (בראשית רבה עה:יג): מַהוּ **וְרֶוַח תָּשִׂימוּ**? אָמַר יַעֲקֹב לִפְנֵי הַקָּדוֹשׁ בָּרוּךְ הוּא: רִבּוֹנוֹ שֶׁל עוֹלָם, אִם תָּבִיא צַעַר עַל בָּנַי, תֵּן רֶוַח בֵּין צָרָה לְצָרָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ורוח, according to Bereshit Rabbah the רוח mentioned here was Yaakov’s prayer to G’d that if and when his descendants would be punished by G’d for collective wrongdoing, such punishments would be meted out at intervals and not all at once, to give the people a chance to recover from the previous disaster’s impact.


###### Radak on Genesis 32:18:1
[Radak on Genesis 32:18:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:18:1)

**וַיְצַו.** כִּי מִכָּל מִין וּמִין עָשָׂה עֵדֶר אֶחָד וְעֶבֶד אֶחָד מַנְהִיגָם, וְצִוָּה יַעֲקֹב אֶת הָרִאשׁוֹן שֶׁיָּשִׁיב לְעֵשָׂו תְּשׁוּבַת עֶבֶד לַאֲדֹנָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצו, for each species of animal formed a herd by itself supervised by a separate servant. Yaakov instructed the one walking with the first herd to reply to Esau’s enquiry in the manner a servant answers his master.


###### Radak on Genesis 32:18:2
[Radak on Genesis 32:18:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:18:2)

**יִפְגָּשְׁךָ.** הַגִּימֶל בְּקָמָץ, מָעֳמַד בְּגַעְיָא וְרָפֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
יפגשך, the letter ג with the vowel kametz is a long drawn out vowel and is weak, does not have a dagesh.


###### Radak on Genesis 32:18:3
[Radak on Genesis 32:18:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:18:3)

**אֵלֶּה לְפָנֶיךָ.** אֵלֶּה אֲשֶׁר לְפָנֶיךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אלה לפניך, as if it said אלה אשר לפניך, “these which preceded you?”


###### Radak on Genesis 32:20:1
[Radak on Genesis 32:20:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:20:1)

**בְּמֹצַאֲכֶם.** הַמֵּ״ם בְּחוֹלָם וְהַצָּדִי בְּפַתָּח לְהַרְחִיב עַל הָאָלֶף, וְלוּלֵי זֶה הָיָה הַמֵּם בְּקָמָץ חָטֵף וְהַצָּדִי בִּשְׁוָא כְּמוֹ ״בְּתָפְשְׂכֶם אֶת הָעִיר״ (יהושע ח:ח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויצו...במצאכם, the letter מ has the vowel cholem, and the letter צ has the vowel patach in order to lengthen the letter א. If not for this consideration the letter מ would have required the vowel chataf kametz (short) and the letter צ would have required a semi vowel sheva, as in Joshua 8,8 בתפשכם את העיר, “when you seize the city.”


###### Radak on Genesis 32:21:1
[Radak on Genesis 32:21:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:21:1)

**וַאֲמַרְתֶּם.** אַף עַל פִּי שֶׁאָמַר כַּדָּבָר הַזֶּה וּבִכְלָלוֹ **גַּם הִנֵּה הוּא אַחֲרֵינוּ**, הוֹסִיף לָהֶם אֶת הַדָּבָר הַזֶּה עוֹד, שֶׁיִּהְיוּ זוֹכְרִים זֶה שֶׁיֹּאמְרוּ לוֹ שֶׁהוּא בָּא אַחֲרֵיהֶם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואמרתם, even though this instruction had already been given both collectively and individually, he repeated it again until they would remember to add “your servant Yaakov is following behind us.” Esau was to have the impression that Yaakov followed these shepherds, his servants, on his way to Seir in order to present himself to him.


###### Radak on Genesis 32:21:2
[Radak on Genesis 32:21:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:21:2)

**אֲכַפְּרָה פָנָיו.** אָסִיר כַּעֲסוֹ, כָּל לְשׁוֹן כַּפָּרָה עִנְיַן הֲסָרָה, וְכֵן ״וְכֻפַּר בְּרִיתְכֶם אֶת מָוֶת״ (ישעיה כח:יח), ״לֹא תוּכְלִי כַפָּרָה״ (ישעיה מז:יא), וְכֵן כַּפָּרַת הֶעָוֹן הוּא הֲסָרַת הֶעָוֹן.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אכפרה פניו, I want to remove his anger. Every time the word כפרה appears it means the removal of something. For instance, in Isaiah 28,18 וכפר בריתכם את מות, “your covenant with death will be removed, cancelled.” The expression כפרת עון means “the removal of sin.” Compare also Isaiah 46,11.


###### Radak on Genesis 32:21:3
[Radak on Genesis 32:21:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:21:3)

**פָנָיו.** עִנְיַן כַּעַס, כְּמוֹ ״וּפָנֶיהָ לֹא הָיוּ לָהּ עוֹד״ (שמואל א א:יח).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
פניו, a reference to anger, seeing that anger is visible in one’s face. The idea of אכפרה פניו is to accomplish that his face no longer reflect his feeling of anger. We find this expression with Chanah, Samuel’s mother, after she had poured out her angry heart to G’d, having been deliberately goaded by Peninah, Elkanah’s other wife. (Samuel I 1,18) We also find this usage in Job 9,26.


###### Radak on Genesis 32:22:1
[Radak on Genesis 32:22:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:22:1)

**וַתַּעֲבֹר הַמִּנְחָה עַל פָּנָיו.** כְּמוֹ לְפָנָיו, וְכֵן ״עֹבְרִים עַל פְּנֵי הַמֶּלֶךְ״ (שמואל ב טו:יח), וּבִבְרֵאשִׁית רַבָּה (בראשית רבה עו:ח) **עַל פָּנָיו** אַף הוּא הֲוָה בְּעָקָא, כְּלוֹמַר לְפִי שֶׁהֻצְרַךְ לְכָל זֶה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותעבור המנחה על פניו, the words על פניו are equivalent to לפניו, “ahead of him, past him.” We encounter this expression in Samuel II 15,18 עוברים על פני המלך, “marching past the king.” According to Bereshit Rabbah 76,8 the words על פניו mean “under pressure.” In other words, the entire stratagem reflected Yaakov’s dire straits at the time.


###### Radak on Genesis 32:22:2
[Radak on Genesis 32:22:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:22:2)

**וְהוּא לָן בַּלַּיְלָה־הַהוּא בַּמַּחֲנֶה.** לָן שָׁם עִם מַחֲנֵהוּ, כִּי לֹא הָלַךְ אַחֲרֵי מְנַהֲגֵי הָעֲדָרִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והא לן בלילה ההוא במחנה. He spent the night with the people of his encampment as he was not walking behind the herds he had sent ahead.


###### Radak on Genesis 32:23:1
[Radak on Genesis 32:23:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:23:1)

**וַיָּקָם בַּלַּיְלָה הוּא.** בְּחֶסְרוֹן הָ״א הַיְדִיעָה, אָמַר כִּי קָם יַעֲקֹב בְּעוֹד לַיְלָה אַחַר שֶׁיָּשַׁן מְעַט לְהַעֲבִיר מַחֲנֵהוּ בַּלַּיְלָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקם בלילה הוא, the letter ה before the word הוא, indicating which night the verse speaks about, is missing here. The reason is that it was not a different night, but that Yaakov got up during the night already mentioned after having slept only briefly.


###### Radak on Genesis 32:23:2
[Radak on Genesis 32:23:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:23:2)

**וַיִּקַּח.** הִזְמִינָם עַל שְׂפַת נַחַל לַעֲבֹר, וְעָבַר הוּא לְנַסּוֹת אִם הַמַּיִם עֲמֻקִּים, זֶהוּ שֶׁאָמַר **וַיַּעֲבֹר אֵת מַעֲבַר יַבֹּק**. מַעֲבָר, מָקוֹם שֶׁעוֹבְרִים אוֹ שֶׁאֵין כָּל כָּךְ הַמַּיִם עֲמֻקִּים שָׁם כְּמוֹ בִּמְקוֹמוֹת אֲחֵרִים, כִּי כָּל הַנְּהָרוֹת וְהַנְּחָלִים יֵשׁ לָהֶם מַעֲבָר יָדוּעַ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקח, he made them ready at the banks of the river to cross, while he himself crossed to test the depth of the water. This is the meaning of the words: ויעבר את מעבר יבוק, he brought them across the fording in the river Yabbok. Most rivers have points at which they are shallow, allowing people and animals to cross on foot. These locations are generally well known.


###### Radak on Genesis 32:23:3
[Radak on Genesis 32:23:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:23:3)

**וְאֶת־אַחַד עָשָׂר יְלָדָיו.** וְדִינָה בִּכְלַל נָשָׁיו, כִּי עִם לֵאָה הָיְתָה, כִּי הַבַּת לֹא תִפָּרֵד מִן הָאֵם. וּבִבְרֵאשִׁית רַבָּה (עו): ״**וְאֶת־אַחַד עָשָׂר יְלָדָיו** וְדִינָה הֵיכָן הָיְתָה? בְּתֵיבָה הָיְתָה נְתוּנָה וְנָעַל בְּפָנֶיהָ, אָמַר, הָרָשָׁע הַזֶּה עֵינוֹ רָמָה אִם יִרְאֶה אוֹתָהּ יִקַּח אוֹתָהּ מִמֶּנִּי, רַבִּי הוּנָא בְּשֵׁם רַבִּי אַבָּא כֹּהֵן, עַד דְּלָא אָמַר לֵיהּ הַקָּדוֹשׁ בָּרוּךְ הוּא, ״לַמָּס מֵרֵעֵהוּ חָסֶד״ (איוב ו:יד), מָנַעְתָּ חֶסֶד מִן אָחִיךָ אִי נָסְבַת לֹא גִּיַּרְתְּ, וּפֵירֵשׁ אִי נְשָׂאָהּ לֹא זָנְתָה, לֹא בִקַּשְׁתָּ שֶׁתִּנָּשֵׂא לְמָהוּל, הֲרֵי הִיא נִשֵּׂאת לְעָרֵל, לֹא בִקַּשְׁתָּ שֶׁתִּנָּשֵׂא בְּהֶתֵּר, הֲרֵי הִיא נִשֵּׂאת בְּאִיסּוּר, הֲדָא הִיא, ״וַתֵּצֵא דִינָה וְגוֹ׳״ (בראשית לד:א).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ואת אחד עשר ילדיו, Dinah was included in the words “and his two wives,” as she was always close to Leah, her mother. Bereshit Rabbah 76,9 raises the question of where Dinah was in all this, and answers that Yaakov had put her into a box that he had locked. His concern had been that if Esau would see her he would take her by force. Rabbi Hunna, quoting Rabbi Abba Cohen son of Bar Delah, said that G’d reacted to this by quoting Job 6,14 למס מרעהו חסר, that he had thereby withheld an opportunity from Esau to become a penitent sinner. Moreover, if Esau had indeed married Dinah she would not have been raped by Shechem. Because Yaakov did not want her to become married to a circumcised person she wound up sleeping with an uncircumcised one. (compare 34,1)


###### Radak on Genesis 32:24:1
[Radak on Genesis 32:24:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:24:1)

**וַיִּקָּחֵם וַיַּעֲבִרֵם.** אַחַר שֶׁעָבַר הוּא וְנִסָּה הַמַּיִם, שָׁב עַל שְׂפַת הַנַּחַל וּלְקָחָם וְהֶעֱבִירָם, מִי שֶׁרָאוּי שֶׁיִּשָּׂאֵם עַל כְּתֵפוֹ הָיָה נוֹשֵׂא וּמִי שֶׁהָיוּ רְאוּיִם שֶׁיּוֹלִיכֵם בְּיָדוֹ הָיָה מוֹלִיךְ וּמַעֲבִיר זֶה אַחַר זֶה עַד שֶׁעָבְרוּ כֻּלָּם. בְּבֵרֵאשִׁית רַבָּה (שם) רַב הוּנָא בְּשֵׁם רַב אִידִי: עָשָׂה עַצְמוֹ כְּמִין גֶּשֶׁר, נָסִיב מֵהָכָא וְיָהִיב הָכָא.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקחם ויעברם, after he had first crossed by himself to test the depth of the water he returned to the original bank and led his people and flocks across. Those who needed to be carried on his shoulders he carried, the ones old enough to cross by themselves he took by the hand and led them across. According to Bereshit Rabbah 76,9 quoting Rav Hunna, Yaakov made himself into a bridge taking hold of the children on one side and depositing them on the other side of the river.


###### Radak on Genesis 32:24:2
[Radak on Genesis 32:24:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:24:2)

**וַיַּעֲבֵר אֶת אֲשֶׁר לוֹ.** וְאַחַר שֶׁהֶעֱבִיר הָאֲנָשִׁים וְהַנָּשִׁים הֶעֱבִיר אֶת אֲשֶׁר לוֹ, וְהוּא הַמִּטַּלְטְלִין, וְעָבְרוּ הַבְּהֵמוֹת וְהָעֲבָדִים. וְאַחַר שֶׁהֶעֱבִיר הַכֹּל נִשְׁאַר הוּא עֲדַיִן לִפְקֹד וְלַחְפֵּשׂ אִם נִשְׁאַר דָּבָר מִשֶּׁלּוֹ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה שֶׁחָזַר אַחַר פַּכִּין קְטַנִּים (חולין צא), כִּי הַצַּדִּיקִים חָבִיב עֲלֵיהֶם מָמוֹנָם, וְלָמָּה? לְפִי שֶׁלֹּא פָּשְׁטוּ יְדֵיהֶם בְּגָזֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויעבר את אשר לו, after having transferred the children, wives, etc, he transferred his property, inert objects, the animals having swum across. After he had safely seen to it that everything had crossed he remained solitary on the far bank to check if anything had been left behind inadvertently. Our sages in Chulin 91 explain that the righteous who are so concerned with not laying claim to anything which is not absolutely theirs, are also careful not to waste any hard earned acquisitions, even if small. This is not a sign of being miserly.


###### Radak on Genesis 32:25:1
[Radak on Genesis 32:25:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:25:1)

**וַיֵּאָבֵק אִישׁ עִמּוֹ.** נִתְאַבֵּק עִמּוֹ עַד שֶׁהֶעֱלוּ אָבָק.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאבק איש עמו, he wrestled with him so intensely that a cloud of dust enveloped them while they were struggling.


###### Radak on Genesis 32:25:2
[Radak on Genesis 32:25:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:25:2)

**אִישׁ.** מַלְאָךְ, וְכֵן ״וְהִנֵּה אִישׁ עֹמֵד לְנֶגְדּוֹ״ (יהושע ה:יג), ״וְהָאִישׁ גַּבְרִיאֵל״ (דניאל ט:כא), וְנִקְרְאוּ אִישִׁים הַמַּלְאָכִים שֶׁמְּדַבְּרִים עִם בְּנֵי אָדָם וְנִרְאִים לָהֶם בְּצוּרַת אִישׁ כָּמוֹהֶם בְּמַרְאֶה אוֹ בְּהָקִיץ. וְשָׁלַח הָאֵל זֶה הַמַּלְאָךְ לְיַעֲקֹב לְחַזֵּק לִבּוֹ שֶׁלֹּא יִירָא מֵעֵשָׂו, כִּי לֹא יָכֹל לוֹ, לְפִיכָךְ נֶאֱבַק עִמּוֹ וְלֹא יָכֹל לְהַפִּילוֹ, כֵּן עֵשָׂו לֹא יוּכַל לוֹ. וְנֶאֱבַק עִמּוֹ עַד עֲלוֹת הַשַּׁחַר, רָמַז לוֹ בָּזֶה, כִּי תִּהְיֶה לוֹ אוֹרָה אַחַר שֶׁחָשְׁכָה, כִּי הַצָּרָה נִמְשֶׁלֶת לַלַּיְלָה וַחֲשֵׁכָה, לְפִיכָךְ בָּא אֵלָיו בַּלַּיְלָה וְנֶאֱבַק עִמּוֹ עַד עֲלוֹת הַשַּׁחַר, רָמַז לוֹ שֶׁיִּהְיֶה לוֹ רֶוַח וְהַצָּלָה שֶׁהוּא כְּאוֹר אַחַר חֲשֵׁכָה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
איש, the same type of איש as in Joshua 5,13, i.e. an angel. This was the angel Gavriel, described as איש par excellence in Daniel 9,21. The reason why these angels are called איש is because they appear to the people with whom they converse in human guise. The types of angels who speak with man are referred to as איש, as they appear either in a vision or while the person to whom they appear is fully awake. G’d had sent this angel to Yaakov to strengthen his courage, not to fear Esau. If Yaakov could prevail over an angel, surely he had no reason to be afraid of an encounter with someone like Esau! The fact that the struggle lasted until daybreak was an allusion to Yaakov that after a period of night, i.e. problems, adversity, there would come a period of light, peace and prosperity coupled with security..


###### Radak on Genesis 32:26:1
[Radak on Genesis 32:26:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:26:1)

**וַיַּרְא כִּי לֹא יָכֹל לוֹ.** שֶׁלֹּא יָכֹל לְהַפִּילוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וירא כי לא יוכל לו, that he could not force him to the ground.


###### Radak on Genesis 32:26:2
[Radak on Genesis 32:26:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:26:2)

**וַיִּגַּע בְּכַף־יְרֵכוֹ.** רָמַז לוֹ שֶׁעֵשָׂו לֹא יוּכַל לוֹ אֲבָל הוּא יִכְאַב לוֹ מִצַּד אַחֵר, מִצַּד יְרֵכוֹ, רָמַז לוֹ בָּזֶה שֶׁיַּכְאִיב בְּאֶחָד מִיּוֹצְאֵי יְרֵכוֹ, וְהוּא בִּתּוֹ שֶׁנִּבְעֲלָה לִכְנַעֲנִי, לְפִיכָךְ נָגַע **בְּכַף**, כִּי כַּף לְשׁוֹן נְקֵבָה. וְכָל זֶה הֵבִין יַעֲקֹב מִמַּעֲשֵׂה הַמַּלְאָךְ, אַךְ דְּבַר בִּתּוֹ סָבַר אֶפְשָׁר שֶׁתֶּחֱלֶה אוֹ שֶׁתָּמוּת. וְכָל הַמַּעֲשֶׂה הַזֶּה אֶפְשָׁר שֶׁהָיָה בְּמַרְאֵה הַנְּבוּאָה בַּחֲלוֹם, אַף עַל פִּי שֶׁמָּצָא עַצְמוֹ צוֹלֵעַ בְּהָקִיץ, הָיָה לוֹ זֶה מֵאֵת הָאֵל לִהְיוֹת בּוֹ זֶה לְאוֹת לְפִי שֶׁהָיָה פּוֹשֵׁעַ בְּמַחֲשַׁבְתּוֹ אַחַר כַּמָּה הַבְטָחוֹת אֲשֶׁר עָשָׂה עִמּוֹ הָאֵל מִדָּה כְּנֶגֶד מִדָּה לִהְיוֹת פּוֹסֵחַ בְּגוּפוֹ; כִּי אַף עַל פִּי שֶׁהָיָה בּוֹטֵחַ בָּאֵל בְּכָל לִבּוֹ אֶלָּא שֶׁחָשַׁב שֶׁמָּא יִגְרֹם הַחֵטְא, אַף עַל פִּי כֵן אַחַר כַּמָּה הַבְטָחוֹת לֹא הָיָה לוֹ לְהַרְהֵר וְלָחוּשׁ לְעֵשָׂו וְלִקְרֹאוֹ כַּמָּה פְּעָמִים ״אָחִי״ וְלִשְׁלֹחַ לוֹ מִנְחָה גְּדוֹלָה וּלְהִשְׁתַּחֲווֹת לוֹ כַּמָּה פְּעָמִים, וּבָזֶה חָטָא, וְשִׁלֵּם לוֹ הָאֵל בָּזֶה הָעוֹלָם וְלָקָה בְּגוּפוֹ עֹנֶשׁ מַחֲשַׁבְתּוֹ; וְאִם תִּרְצֶה תֹּאמַר כִּי הַמַּעֲשֶׂה הַזֶּה הָיָה בְּהָקִיץ מַמָּשׁ, וְלֹא הָיָה לוֹ אֶלָּא דִּמְיוֹן לְבַד שֶׁנִּדְמָה לוֹ וְלֹא הָיָה, כְּמוֹ שֶׁנֶּאֱמַר בְּמַלְאַךְ יְהוֹשֻׁעַ וּבְמַלְאַךְ גִּדְעוֹן וְנוּכַל לוֹמַר כֵּן בְּמַלְאֲכֵי אַבְרָהָם וְלוֹט, כִּי כָּל זֶה הָיָה יָכוֹל לִהְיוֹת בְּדִמְיוֹן, אֲבָל זֶה הָיָה בִּנְגִיעָה וְאִי אֶפְשָׁר בְּלֹא גוּף, לְפִיכָךְ נֹאמַר שֶׁלָּבַשׁ גַּשְׁמִיּוּת לִשְׁעָתוֹ עַל דֶּרֶךְ מוֹפֵת, וְזֶהוּ שֶׁ**נָּגַע בְּכַף־יֶרֶךְ יַעֲקֹב** וְהָיָה צוֹלֵעַ, כִּי זֶה הָיָה נְגִיעָה מַמָּשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויגע בכף ירכו, he hinted to him that whereas Esau would not be able to overpower him, danger lurked for him from another source, that someone of his own children would cause him grief. He referred to his daughter who would be raped by an uncircumcised gentile. This is why he injured his כף ירכו, the word כף being feminine. Yaakov understood all this from what the angel had done, but he may not have understood how this hint applied to his daughter until it happened. He may have thought that she would either take sick or die. The entire episode must be viewed as a dream he had, even though on the morrow he found himself limping. This was a sign from G’d, a reprisal of a kind, for the doubts he had expressed about the various promises G’d had made him. G’d now punished him by making him unable to rely on parts of his body that he was in the habit of relying on. True, Yaakov trusted G’d with all his heart, but he was in a constant state of worry that the promises he had received would not come true due to some sin he had committed. Considering that G’d’s promise had been repeated on different occasions, proving that in the interval Yaakov had not forfeited his claim to them, he should no longer have doubted that G’d would not keep His promise for whatever reason. His servile behaviour towards Esau, including the many times he called him adoni, “my lord,” implied a lack of trust in the validity of G’d’s promises to him. Neither should he have sent him such an elaborate gift, nor should he have prostrated himself before him repeatedly. By doing so he committed a sin and G’d punished him in this life by afflicting his body, retribution already for planning to do this. If you prefer, you may understand this story as something taking place while Yaakov was awake but that he day dreamed the event and that the man appeared to him in this dream but that was a figment of his imagination. Similar events occurred in Joshua 5,13 although the conversation between Joshua and the angel sounds very real. In Judges 6,11 a similar wakeful encounter with someone perceived as an angel in human guise happened to Gideon, and there are more such instances in the Scriptures. In fact, we could also understand the encounter between angels and Avraham, and between Lot and the angels in such terms. However, the difficulty with such an interpretation in our example is the physical contact not only described in the narrative, but the evidence of an injury sustained by Yaakov which could hardly have resulted from some hallucinatory encounter. It is difficult to reconcile the Torah’s historical note that in commemoration of Yaakov’s injury the Jewish people do not eat the organ of an animal that corresponds to the one which was injured in Yaakov’s body during that encounter.


###### Radak on Genesis 32:26:3
[Radak on Genesis 32:26:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:26:3)

**וַתֵּקַע.** עִנְיַן הֲסָרָה, כְּמוֹ ״פֶּן תֵּקַע נַפְשִׁי מִמֵּךְ״ (ירמיה ו:ח), כְּלוֹמַר הֵסִיר הַבָּשָׂר מֵעַל הָעֶצֶם וְכָאַב בְּשָׂרוֹ, וּבַעֲבוּר זֶה הָיָה צוֹלֵעַ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותקע, we find the word used in a similar meaning in Jeremiah 6,8 פן תקע נפשי ממך, “lest My essence be removed from you.”


###### Radak on Genesis 32:27:1
[Radak on Genesis 32:27:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:27:1)

**וַיֹּאמֶר שַׁלְּחֵנִי.** כְּלוֹמַר אֲנִי שׁוּלַּחְתִּי אֵלֶיךָ מֵאֵת הָאֵל לְהַבְטִיחֲךָ לְהַרְאוֹת אֵלֶיךָ בְּמַעֲשֶׂה שֶׁעָשִׂיתִי שְׁלִיחוּתִי; **שַׁלְּחֵנִי**, כְּלוֹמַר אִם לֹא תִרְצֶה יוֹתֵר מִמֶּנִּי אֵלֵךְ לִי, וְיַעֲקֹב אָמַר לוֹ אֶרְצֶה יוֹתֵר וְלֹא תֵלֵךְ בִּרְצוֹנִי עַד שֶׁתְּבָרְכֵנִי.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר שלחני, he meant that he had been sent by G’d to Yaakov to demonstrate to him by a factual illustration that he would not overcome him, and that a mere human being such as Esau would certainly not be able to harm him. Now that I have accomplished my mission, please let me go. In other words, “unless you have any other request from me, I am leaving.” Yaakov said that indeed he did want something else of him, and until that was granted he would not let him depart. He wanted to receive the angel’s blessing. The reason that the angel added the words


###### Radak on Genesis 32:27:2
[Radak on Genesis 32:27:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:27:2)

וְטַעַם **כִּי עָלָה הַשָּׁחַר.** כְּלוֹמַר לֹא תִפְחַד בַּעֲבוּר שֶׁאֲנִיחֲךָ יְחִידִי, כִּי כְּבָר עָלָה הַשַּׁחַר וְיוֹם הוּא וְתִמְצָא עוֹבְרִים וְשָׁבִים בְּדַרְכֶּךָ. וְאָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה מִכָּאן שֶׁלֹּא יֵצֵא אָדָם יְחִידִי בַּלַּיְלָה (חולין צא), וְלֹא הִנִּיחוֹ הַמַּלְאָךְ עַד שֶׁהֵאִיר הַיּוֹם.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי עלה השחר, that it is already becoming morning, was that Yaakov had no reason to be afraid, as the night, the time for fear, had already passed. Being alone, without escort during daylight is no reason for concern.


###### Radak on Genesis 32:28:1
[Radak on Genesis 32:28:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:28:1)

**מַה שְּׁמֶךָ.** הַשְּׁאֵלָה לִפְתִיחַת הַדְּבָרִים, כְּמוֹ ״אַיֶּכָּה״ (בראשית ג:ט), ״מַה זֶּה בְיָדֶךָ״ (שמות ד:ב) וְהַדּוֹמִים לָהֶם, כִּי יוֹדֵעַ הָיָה מַה שְּׁמוֹ כֵּיוָן שֶׁשָּׁלוּחַ אֵלָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?ויאמר ..מה שמך?, this question is only an opener for the dialogue that follows. We have several such examples, as in Genesis 3,9 where G’d asks Adam איכה?, “where are you?,” though He was perfectly aware of Adam’s whereabouts. Similarly, in Exodus 4,2 G’d asks Moses “what is this in your hand?,” knowing full well that Moses was holding a staff in his hand. Here too, Yaakov was well aware who the angel was seeing he had been sent to him specifically.


###### Radak on Genesis 32:29:1
[Radak on Genesis 32:29:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:29:1)

**וַיֹּאמֶר.** יֵשׁ רְשׁוּת לַמַּלְאָךְ לְהוֹסִיף עַל שְׁלִיחוּתוֹ כְּפִי אֲשֶׁר יִרְאֶה, כְּמוֹ הַמַּלְאָךְ שֶׁהִצִּיל אֶת לוֹט שֶׁאָמַר ״הִנֵּה נָשָׂאתִי פָנֶיךָ גַּם לַדָּבָר הַזֶּה״ (בראשית יט:כא), אוֹ אָמַר לוֹ בְּשֵׁם הָאֵל **לֹא יַעֲקֹב וְגוֹ׳**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויאמר, an angel is allowed to expand the parameters of his mission, as we know already from when Lot asked the angel to allow him not to climb the mountain but to spend the night in Tzoar (Genesis 19,21). The angel there describes himself as granting permission, although it is possible that he checked with G’d first and the Torah did not bother to mention this.


###### Radak on Genesis 32:29:2
[Radak on Genesis 32:29:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:29:2)

**לֹא יַעֲקֹב.** לְבַדּוֹ, וְכֵן ״לֹא גָוַע בַּעֲוֹנוֹ״ (יהושע כב:כ), ״לֹא אַחַת וְלֹא שְׁתַּיִם״ (מלכים ב ו:י), שֶׁהֲרֵי רָאִינוּ שֶׁנִּקְרָא יַעֲקֹב כַּמָּה פְּעָמִים הוּא וְזַרְעוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
לא יעקב יאמר, the meaning is “not only Yaakov will your name be in future.” We have examples of parallel meanings in Joshua 22,20 לא גוע בעונו, “he did not die due to his sin,” where the meaning is that “not only Achan died for his sin, but due to his sin many others died.“ [The Israelites who fell in the first battle of Ai. Ed.] Also in Kings II 6,10, the words לא אחת ולא שתים, “not one and not two,” is such a construction. The expression means: “not once but many times.” Knowing that the meaning of our verse is that Yaakov will henceforth not only be known as Yaakov, helps explain the many occasions later when this original name is applied to him, as distinct from the name change of Avram to Avraham.


###### Radak on Genesis 32:29:3
[Radak on Genesis 32:29:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:29:3)

**כִּי אִם־יִשְׂרָאֵל.** וְנֶחְלְקוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה עח): יִשְׂרָאֵל עִקָּר וְיַעֲקֹב טְפֵלָה לוֹ, רַבִּי זְכַרְיָה אָמַר יַעֲקֹב עִקָּר וְיִשְׂרָאֵל מוֹסִיף עָלָיו. וּמַה שֶׁאָמַר לוֹ הַמַּלְאָךְ **לֹא יַעֲקֹב יֵאָמֵר עוֹד שִׁמְךָ**, בְּשׂוֹרָה הִיא שֶׁבִּשְּׂרוֹ שֶׁהַקָּדוֹשׁ בָּרוּךְ הוּא יִקְרָא שְׁמוֹ יִשְׂרָאֵל, וְכֵן עָשָׂה בְּבֵית אֵל, וּלְפִיכָךְ אָמַר שָׁם ״וַיִּקְרָא אֶת שְׁמוֹ יִשְׂרָאֵל״ (בראשית לה:י) וְלֹא אָמַר כֵּן הֵנָּה, אֲבָל טַעַם הַשֵּׁם גִּלָּה לוֹ הַמַּלְאָךְ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי אם ישראל, the name Yisrael denotes the nation founded by “Yaakov.” Our sages are of two minds if the former name of the additional name is the principal name. Rabbi Zecharyah is of the opinion that the name Yaakov remained the principal name, whereas the majority opinion is that from this point on the name Yisrael became the principal name of Yaakov. (Bereshit Rabbah 78,3) The point of the angel telling him that he would henceforth not be called Yaakov but Yisrael was to tell him that G’d would change his name. This occurred when Yaakov came to Bet El. This is why we read in 35,10 ויקרא את שמו ישראל. The reason for the name change was revealed to Yaakov by the angel.


###### Radak on Genesis 32:29:4
[Radak on Genesis 32:29:4](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:29:4)

**כִּי שָׂרִיתָ עִם אֱלֹהִים.** עִם מַלְאָךְ, שֶׁנֶּאֱבַקְתָּ עִמִּי וְלֹא יָכֹלְתִּי לְךָ לְהַפִּילְךָ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
כי שרית עם אלוקים, with the angel. He wrestled with you and could not overpower you to the extent of felling you.


###### Radak on Genesis 32:29:5
[Radak on Genesis 32:29:5](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:29:5)

**וְעִם אֲנָשִׁים.** עִם לָבָן וְעִם עֵשָׂו, שֶׁהֲרֵי בְּלִבָּם לְהָרַע לְךָ וְלֹא יָכְלוּ לְךָ, כִּי כְּמוֹ שֶׁקָּרָה לְךָ עִם לָבָן כֵּן יִקְרֶה לְךָ עִם עֵשָׂו וַאֲלוּפָיו.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ועם אנשים. With Lavan and Esau who intended to harm you and were unable to do so. He meant that exactly what had happened to Yaakov in his encounter with Lavan who had pursued him with hostile intent, would happen in his forthcoming encounter with Esau and his soldiers.


###### Radak on Genesis 32:30:1
[Radak on Genesis 32:30:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:30:1)

**הַגִּידָה־נָּא שְׁמֶךָ.** כִּי לְכָל אֶחָד שֵׁם לְפִי הָעִנְיָן שֶׁהֻפְקַד עָלָיו, וְכֵן הוּא אוֹמֵר ״לְכֻלָּם בְּשֵׁם יִקְרָא״ (ישעיהו מ:כו), וְכֵן מָצָאנוּ שֵׁם לַמַּלְאָכִים ״וְהָאִישׁ גַּבְרִיאֵל״ (דניאל ט:כא), ״כִּי אִם מִיכָאֵל שַׂרְכֶם״ (דניאל י:כא), וּלְפִי שֶׁשִּׁנָּה שְׁמוֹ שְׁאָלוֹ יַעֲקֹב מַה שְּׁמוֹ לָדַעַת עַל אֵיזֶה דָּבָר הוּא מְמֻנֶּה.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
וישאל...הגידה נא שמך, for each angel has a name appropriate to his mission. This is what Isaiah meant when he said (Isaiah 40,26) לכולם בשם יקרא, “Who calls them each by name. ”We find names of angels spelled out in Daniel 9,21 והאיש גבריאל, as well as chapter 10,12 in Daniel כי אם מיכאל שרכם. Seeing that the angel had changed his name, Yaakov wanted to know the angel’s name in order to find out what this angel’s primary task was.


###### Radak on Genesis 32:30:2
[Radak on Genesis 32:30:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:30:2)

**לָמָּה זֶּה תִּשְׁאַל.** אֵינְךָ צָרִיךְ לָדַעַת שְׁמִי, וְכֵן אָמַר הַמַּלְאָךְ לְמָנוֹחַ, אֲבָל מָנוֹחַ לֹא הָיָה יוֹדֵעַ שֶׁהוּא מַלְאָךְ כְּשֶׁשָּׁאֲלוֹ שְׁמוֹ, וְלֹא יָדַעְנוּ לָמָּה מַעֲלִימִים שְׁמָם. וּבִבְרֵאשִׁית רַבָּה (עח:ד) **לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי**, אֵין לָנוּ שֵׁם קָבוּעַ שֶׁמִּשְׁתַּנִּים שְׁמוֹתֵינוּ לְפִי מִצְוַת הַשְּׁלִיחוּת שֶׁאָנוּ מִשְׁתַּלְּחִים בָּהּ. אָמַר רַבִּי אַמִּי בְּשֵׁם אַבָּא יוֹסִי, כָּתוּב אֶחָד אוֹמֵר ״לְכֻלָּם שֵׁמוֹת יִקְרָא״ (תהלים קמז:ד) וְכָתוּב אֶחָד אוֹמֵר ״לְכֻלָּם בְּשֵׁמוֹת יִקְרָא״, מְלַמֵּד שֶׁאֵין שֵׁם שִׁנּוּי בַּכּוֹכָבִים, בַּשֵּׁם שֶׁהֵם נִקְרָאִים עַכְשָׁו כֵּן נִקְרָאִים לְאַחַר זְמַן, אֲבָל לַמַּלְאָכִים יֵשׁ שִׁנּוּי שֵׁם, לֹא כְּשֶׁהוּא נִקְרָא עַכְשָׁו נִקְרָא לְאַחַר זְמַן, שֶׁנֶּאֱמַר ״לָמָּה זֶּה תִּשְׁאַל לִשְׁמִי וְהוּא פֶלִאי״ (שופטים יג:יח), אֵינִי יוֹדֵעַ בְּאֵיזֶה שֵׁם מִתְחַלֵּף.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
?למה זה תשאל לשמי; a polite way of saying: “you do not need to know my name.” The same happened to Manoach in Judges 13,18 when he wanted to know the name of the angel who had announced that his wife would give birth to Shimshon. However, the difference there was that at the time Manoach asked he was still unaware that he was addressing an angel, thinking that he was dealing with a prophet, a human being. We do not really know why the angels keep their names secret. According to Bereshit Rabbah 78,4 the angel’s question meant that seeing each angel has a name assigned to him for each specific assignment he carries out on earth, there was no point in knowing his name as it would change before he would be given a new assignment. Rabbi Ami, quoting Abba Yossi, draws attention to two verses, one in Psalms 147,4 saying לכולם שמות יקרא, “He will call all of them by names,” and Isaiah 2,26 לכולם בשם קרא, “He calls all of them by name.” This appears to state that whereas the stars do not undergo name changes, angels names do. He uses the angel’s question to Manoach as proof that this is so. The angel answered Manoach that he did not know what his name would be on his next mission.


###### Radak on Genesis 32:30:3
[Radak on Genesis 32:30:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:30:3)

**וַיְבָרֶךְ אֹתוֹ שָׁם.** מִלְּבַד שֶׁקְּרָאוֹ יִשְׂרָאֵל שֶׁהוּא לְעִנְיָן כִּדְכָתִיב ״כִּי שָׂרִיתָ עִם אֱלֹהִים״ (בראשית לב:כט), עוֹד בֵּרְכוֹ בְּרָכָה אַחֶרֶת. וְאָמַר **שָׁם**, לְפִי שֶׁעָתִיד לְבָרְכוֹ בְּבֵית אֵל.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויברך אותו שם, apart from the fact that he had told him about his impending name change to Yisrael, explaining the reason for this, he gave him an additional blessing. The reason the verse ends with the word שם is that it is a reference to Bet El where G’d would confirm the name change.


###### Radak on Genesis 32:31:1
[Radak on Genesis 32:31:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:31:1)

**פָּנִים אֶל פָּנִים.** לְאֶחָד מִן הַפֵּרוּשִׁים שֶׁפֵּרַשְׁנוּ שֶׁלָּבַשׁ גַּשְׁמוּת, הָיָה לוֹ דָּבָר זֶה חִדּוּשׁ, אַחַר שֶׁהֵבִין שֶׁהוּא מַלְאָךְ וְרָאָהוּ בְּהָקִיץ מַמָּשׁ פָּנִים אֶל פָּנִים, מַה שֶּׁלֹּא רָאָה כֵּן פְּעָמִים אֲחֵרוֹת. **כִּי רָאִיתִי אֱלֹהִים פָּנִים אֶל פָּנִים**, תָּמַהּ אֵיךְ נִצְּלָה נַפְשׁוֹ מִמֶּנּוּ אַחֲרֵי שֶׁרָאָהוּ מַמָּשׁ וּמַרְאֵה הַמַּלְאָךְ נוֹרָא מְאֹד, לְפִיכָךְ אָמַר **פָּנִים אֶל פָּנִים**.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויקרא יעקב....פניאל...פנים אל פנים. According to one of the commentaries which we quoted (verse 26) that the angel had assumed human form, this experience was something new for Yaakov. For the first time he had seen a divine being face to face while being awake. Adding to this the fact that this angel had twisted his hip joint out of shape and he had survived this he was amazed that he had survived such an encounter. This is why he used the expression פנים אל פנים. He added the words


###### Radak on Genesis 32:31:2
[Radak on Genesis 32:31:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:31:2)

וְאָמַר **וַתִּנָּצֵל נַפְשִׁי.** מַה שֶּׁלֹּא אָמַר כֵּן בְּמַרְאוֹת אֲחֵרוֹת. וּלְפִי שֶׁפֵּרַשְׁנוּ שֶׁהַכֹּל הָיָה בְּמַרְאֵה הַנְּבוּאָה, אָמַר **פָּנִים אֶל פָּנִים** לְמַה שֶּׁהָיְתָה הַמַּרְאָה הַזֹּאת מְבֹאֶרֶת לוֹ עַד שֶׁעָשָׂה בָּהּ מַעֲשֶׂה עִם הַמַּלְאָךְ בַּמַּרְאֶה וְנֶאֱבַק עִמּוֹ כַּאֲשֶׁר יַעֲשֶׂה אִישׁ עִם רֵעֵהוּ, לְפִיכָךְ אָמַר **פָּנִים אֶל פָּנִים**, כְּמוֹ שֶׁאָמַר בִּנְבוּאַת מֹשֶׁה ״וְדִבֶּר ה׳ אֶל מֹשֶׁה פָּנִים בְּפָנִים״ (שמות לג:יא) וְאָמַר ״פָּנִים בְּפָנִים דִּבֶּר ה׳ עִמָּכֶם״ (דברים ה:ד) לְפִי שֶׁהָיְתָה הַמַּרְאָה גְּדוֹלָה וּמְבֹאֶרֶת בְּקוֹלוֹת וּבְרָקִים. וְאָמַר גַּם כֵּן **וַתִּנָּצֵל נַפְשִׁי**, כִּי זֶה פֶּלֶא גָּדוֹל שֶׁנֶּאֱבַקְתִּי עִם הַמַּלְאָךְ וְנִצַּל נַפְשִׁי, וְאַף עַל פִּי שֶׁהָיָה בְּמַרְאֵה הַנְּבוּאָה הִנֵּה נִשְׁאַר בּוֹ דָּבָר כְּאִלּוּ הָיָה מַמָּשׁ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ותנצל נפשי, this is a statement Yaakov never made on other occasions when he had other visions. Seeing that we explained that the entire episode with the angel was a prophetic vision, the reason why he used the expression “face to face,” must be that the vision was so real to him that in his vision he reacted physically to the angel that appeared to him. If you were to consider this interpretation as unlikely, consider that we have been told that Moses spoke to G’d “face to face.” (Exodus 33,11 and again in Deuteronomy 5,4) the description “face to face” merely tells us about the realism involved in such prophetic encounters Moses experienced, as well as what the entire people experienced at the revelation at Mount Sinai when the mountain quaked, there was lightning and thunder, etc. Having experienced such an intense vision Yaakov understandably marvels at having survived such an experience, one in which he was totally involved, body and soul. The recollection of such intense experiences though having occurred in the form of visions, was strong enough to carry over into the affected people’s waking hours.


###### Radak on Genesis 32:31:3
[Radak on Genesis 32:31:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:31:3)

וּלְזֵכֶר הַדָּבָר לַדּוֹרוֹת קָרָא **שֵׁם הַמָּקוֹם פְּנִיאֵל.** וְכֵן הָיָה שְׁמוֹ לַדּוֹרוֹת. וּ**פְנִיאֵל** בְּיוֹ״ד וּפְנוּאֵל בְּוָי״ו אֶחָד הוּא, כִּי אוֹתִיּוֹת אהו״י מִתְחַלְּפוֹת.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
שם המקום פניאל, this name was retained for future generations. There is no difference between פניאל and פנואל. They are variations in the name of the same location. The letters י and ו are well known as interchangeable letters.


###### Radak on Genesis 32:32:1
[Radak on Genesis 32:32:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:32:1)

**וַיִּזְרַח־לוֹ הַשֶּׁמֶשׁ.** כְּמוֹ ״וַיָּאֹר לָהֶם בְּחֶבְרוֹן״ (שמואל ב ב:לב). וְיֵשׁ דְּרָשׁ, כִּי לוֹ זָרְחָה שֶׁנִּתְרַפֵּא בָּהּ. אָמַר רַבִּי בְּרַכְיָה: לֹא זָרְחָה הַשֶּׁמֶשׁ אֶלָּא לְרַפֹּאתוֹ, אֲבָל לַאֲחֵרִים אוֹרָהּ. אָמַר רַבִּי הוּנָא: כָּךְ יִהְיֶה הַשֶּׁמֶשׁ מְרַפֵּא בְּיַעֲקֹב אָבִינוּ וּמְלַהֶבֶת בְּעֵשָׂו וּבְאַלּוּפָיו, מְרַפֵּא בְּיַעֲקֹב שֶׁנֶּאֱמַר ״וְזָרְחָה לָכֶם יִרְאֵי שְׁמִי״, וּמְלַהֶבֶת בְּעֵשָׂו שֶׁנֶּאֱמַר ״כִּי הִנֵּה הַיּוֹם בָּא בֹּעֵר כַּתַּנּוּר״ (מלאכי ג:כ).

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
ויזרח לו השמש, an expression similar in principle to Samuel II 2,39 ויאור להם בחברון, “it became light for them in Chevron,” when Yaakov passed Penuel the sun had just risen. An aggadic explanation (Bereshit Rabbah 78,8) of the wording, based on the word לו, “for him,” is that the sun had a therapeutic effect on Yaakov’s limp. Rabbi Berechyah explains the wording to mean that whereas everyone in Yaakov’s retinue appreciated the sun for its light, Yaakov appreciated it for its therapeutic effect on his injury. Rabbi Hunna says whereas the heat of the sun’s rays had a therapeutic effect on Yaakov, it had a debilitating effect on Esau and his hordes. He quotes Maleachi 3 10-20 “For lo! The day is at hand, burning like an oven. The arrogant and all the doers of evil shall be straw, and the day that is coming-said the Lord of Hosts- shall burn them to ashes and leave of them neither stock nor boughs. But for you who revere My name a sun of victory shall rise, a healing” You shall go forth and stamp like stall-fed calves and you shall trample the wicked to a pulp for they shall be dust beneath your feet on the day I am preparing, said the Lord of Hosts.


###### Radak on Genesis 32:32:2
[Radak on Genesis 32:32:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:32:2)

**וְהוּא צֹלֵעַ עַל־יְרֵכוֹ.** כַּאֲשֶׁר עָבַר אֶת־פְּנוּאֵל הִרְגִּישׁ יוֹתֵר בַּכְּאֵב וּמָצָא עַצְמוֹ צוֹלֵעַ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
והוא צולע על ירכו. When he passed Peniel he felt the injury as more painful and found himself forced to limp.


###### Radak on Genesis 32:33:1
[Radak on Genesis 32:33:1](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:33:1)

**עַל־כֵּן לֹא־יֹאכְלוּ בְנֵי־יִשְׂרָאֵל.** בְּנֵי יַעֲקֹב אֲסָרוּהוּ עַל עַצְמָן לִכְבוֹד אֲבִיהֶם שֶׁלָּקָה בּוֹ, וְהֵם צִוּוּ לִבְנֵיהֶם (כְּמִצְוַת יְהוֹנָדָב בֶּן רֵכָב לְבָנָיו שֶׁלֹּא יִשְׁתּוּ יַיִן), וְנֶאֱסַר לָהֶם וְלִבְנֵיהֶם וְלִבְנֵי בְנֵיהֶם עַד עוֹלָם, וּכְתָבוֹ מֹשֶׁה רַבֵּינוּ בַּתּוֹרָה עַל פִּי ה׳, אֲבָל לְפֵרוּשׁ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (חולין צא.) בְּסִינַי נִצְטַוּוּ וּכְתָבָהּ בִּמְקוֹמוֹ לְהוֹדִיעַ הַטַּעַם שֶׁנֶּאֱסַר בַּעֲבוּרוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
על כן לא יאכלו בני ישראל, the children of Yaakov adopted this prohibition for themselves in commemoration of their father whose thigh muscle had been injured. They in turn commanded their children to abstain from eating this part of any animal. This continued until the Torah was given and it became law. It reminds us of the descendants of Yonadav ben Rechev who faithfully adhered to the clan’s founding father’s injunction not to drink wine (Jeremiah 35,6) in honour of the oath they swore to their forefather. They are described as loyalists par excellence in the Book of Chronicles. Moses recorded the custom of the Israelites not to eat this organ as one of the 613 commandments. Although the Torah does not generally consider it necessary to justify G’d’s legislation with a reason, in this case, since this law had been observed as a Jewish tribal custom for so many hundreds of years prior to the giving of the Torah, we are told how the custom which became enshrined in Torah law originated.


###### Radak on Genesis 32:33:2
[Radak on Genesis 32:33:2](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:33:2)

**גִּיד הַנָּשֶׁה.** אָמְרוּ רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה כִּי נִקְרָא כֵּן לְפִי שֶׁנָּשָׁה מִמְּקוֹמוֹ וְעָלָה (חולין צא), כְּלוֹמַר נִפְסַק וְנֶעֱלָה עַל הַכַּף שֶׁהוּא דָּבֵק בּוֹ.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
את גיד הנשה, our sages in Chulin 91 explain the name of this muscle or ligament (sciatic nerve) as due to the fact that it is apt to move from its original location, from the spoon shaped joint to which it is attached.


###### Radak on Genesis 32:33:3
[Radak on Genesis 32:33:3](https://torahapp.org/share/book/Radak%20on%20Genesis/r/32:33:3)

**אֲשֶׁר עַל־כַּף הַיָּרֵךְ.** אֵינוֹ אָסוּר מִן הַתּוֹרָה אֶלָּא אֲשֶׁר עַל הַכַּף בִּלְבַד, אֲבָל לֹא מַה שֶּׁלְּמַעְלָה מִמֶּנּוּ וְשֶׁלְּמַטָּה מִמֶּנּוּ, וְכֵן גִּיד הַחִיצוֹן כֻּלּוֹ אֵינוֹ אָסוּר אֶלָּא מִדִּבְרֵי סוֹפְרִים. וְנוֹהֵג בִּבְהֵמָה וּבְחַיָּה וְנוֹהֵג בִּשְׁלִיל וְנוֹהֵג בְּיֶרֶךְ יָמִין וּבְיֶרֶךְ שֶׁל שְׂמֹאל, אַף עַל פִּי שֶׁיַּעֲקֹב אָבִינוּ לֹא לָקָה אֶלָּא בְּאַחַת שֶׁנֶּאֱמַר **וַיִּגַּע בְּכַף־יְרֵכוֹ**. וּמַחֲלֹקֶת בֵּין רַבּוֹתֵינוּ זִכְרוֹנָם לִבְרָכָה (בראשית רבה עח:ו): רַבִּי יְהוּדָה אוֹמֵר בְּאַחַת מֵהֶן נָגַע וּבְאַחַת מֵהֶן נֶאֶסְרוּ, רַבִּי יוֹסֵי אוֹמֵר בְּאַחַת מֵהֶן נָגַע וּבִשְׁתֵּיהֶן נֶאֶסְרוּ, וַהֲלָכָה כְּרַבִּי יוֹסֵי. וְחֵלֶב הַגִּיד נֶאֱסַר מִדִּבְרֵי סוֹפְרִים.

**Yalkut, Sifsei Chachomim Chumash, Metsudah Publications, 2009:**
אשר על כף הירך, the only part of the sinew prohibited by Biblical injunction is the part directly attached to the hip joint.. What is above and below is forbidden by Rabbinic decree. Similarly, the exterior sinew is also only forbidden by Rabbinic decree (Chulin 91) The prohibition applies equally to domesticated beasts, free roaming beasts, as well as to the שליל, the as yet unborn embryo. The prohibition applies to both the right and the left hind leg of the animal, even though the sages are agreed that only one of Yaakov’s sciatic nerves was injured as seems clear from the words (singular) “he dislocated the sinew of the thigh-vein.” The halachic ruling follows the view of Rabbi Yossi that although only one sinew was injured they are both forbidden to be eaten. The fatty tissue on top of these sinews is also forbidden as a Rabbinic injunction.