## Tur HaArokh, Genesis

###### Tur HaArokh, Genesis 32:1:1
[Tur HaArokh, Genesis 32:1:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:1:1)

**וינשק לבניו.**פי' לבני בנותיו.

**Sefaria Community Translation:**
וינשק לבניו, ”he kissed his grandchildren.” His daughters children.


###### Tur HaArokh, Genesis 32:2:1
[Tur HaArokh, Genesis 32:2:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:2:1)

**ויפגעו בו מלאכי אלקים.**פירש"י מלאכי ארץ ישראל יצאו לקראתו ושל חוצה לארץ באו עמו עד כאן:

**Sefaria Community Translation:**
ויפגעו בו מלכי אלוקים, ”angels of G’d met him.” *Rashi* explains that these were the angels assigned to protect him while he was in the land of Israel. These angels now came to welcome Yaakov, whereas the ones who had accompanied him thus far still had not taken their leave.


###### Tur HaArokh, Genesis 32:2:2
[Tur HaArokh, Genesis 32:2:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:2:2)

**מחנים.**פי' שתי מחנות. וכתב הרמב"ן ואני תמיה שהרי עדיין לא הגיע יעקב לארץ ישראל ורחוק הי' משם ושלח מלאכים לעשו ושם נאמר ויעבר את מעבר יבק שהוא גבול בני עמון ומואב ואחר כך ארץ אדום ותחלת ביאתו לארץ בשכם שנאמר ויבא יעקב שלם עיר שכם אלא זאת היתה המראה ליעקב כשבא בגבול אויביו להודיעו כי רבים הם אשר אתו מאשר אתם וקרא שם המקום מחנים כי כן דרך בשמות. אי נמי מחנים מחנהו ומחנה העליונים לאמר כי מחנהו בארץ ומחנה המלאכים כולם מחנה אלהים ומברכים לו ומודים בייחודו:

**Sefaria Community Translation:**
מחנים, “i.e. two camps.” Nachmanides is astounded at this interpretation by *Rashi* of these two verses, in view of the fact that Yaakov had not yet crossed into the territory of ארץ ישראל, and in fact was a long way distant from the border even when he sent messengers to Esau in verse 4. We were told shortly before that he had crossed the fording of the river Yabbok, a river which flows from East to West and ends up as a tributary to the river Jordan, the dividing line between the land of Canaan and the territories of Ammon and Moav. Even the land of Edom still lay between him and the Holy Land. Yaakov’s entry into the Holy Land occurred only when he arrived at Shechem physically and spiritually whole, as the Torah testifies in verse 18. We must therefore view what the Torah described here as a vision granted to Yaakov, a vision which was to reassure him that he had more friendly forces on his side than had Esau, his brother, whom he still had to confront. He called the location מחניים, to symbolize the occasion. There is nothing unusual in that.


###### Tur HaArokh, Genesis 32:4:1
[Tur HaArokh, Genesis 32:4:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:4:1)

**וישלח יעקב מלאכים לפניו.**שילכו לפניו. אי נמי לפניו של עשו פי' שיכירו מפניו מה שבלבו ואע"פ שהב"ה הבטיחו לא בטח בצדקתו והשתדל בהצלה והוא סימן לבניו שיתנהגו עם בני עשו כדרך שהנהיג הוא עצמו עם עשו שהזמין עצמו לתפלה ולדורון ולמלחמה:

**Sefaria Community Translation:**
וישלח יעקב מלאכים לפניו, “Yaakov sent messengers ahead of him.” Their assignment was to walk in front of him.
 Alternatively, their assignment was to investigate the “face” of Esau, i.e. his attitude toward Yaakov at this time. Although G’d had given Yaakov all kinds of assurances, (some time earlier) he did not rely on his righteousness alone to save him from Esau, but took every prudent precaution to minimize the risk to his family and to himself. Yaakov’s conduct is to serve as a model for his children and future descendants to teach them how to deal with the descendants of Esau. Just as he prayed, offered bribes, and was prepared for battle, so his descendants should employ these three means of insuring their survival also.


###### Tur HaArokh, Genesis 32:4:2
[Tur HaArokh, Genesis 32:4:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:4:2)

**ארצה שעיר שדה אדום.**שהעובר מחרן לארץ ישראל עובר דרך ארץ שעיר אע"ג דלקמן אומר שעיקר ישיבתו בארץ כנען דכתיב ויקח עשו את נשיו וגו' אשר רכשו בארץ כנען וישב שם עד שהלך מפני יעקב צ"ל כיון שנשיו היו משעיר חשב יעקב שימצאהו אצל נשיו. ודרשו עליו מאחז באזני כלב שיעקב התעורר לעשו שיצא לקראתו והוא רמז לתחלת נפילתו ביד אדום כי מלכי בית שני באו בברית עם הר' ומהם הלכו לר' והיא היתה סבת נפילתם בידם:

**Sefaria Community Translation:**
ארצה שעיר, שדה אדום, “the land Seir, the field of Edom.” Anyone traveling from Charan to the land of Israel travels through the land of Seir. Even though Esau spent most of his time in the land of Canaan, as is clear from Genesis 36,6: “Esau took his wives and went to “a (another) land,” on account of his brother Yaakov,” Yaakov had reason to believe that he would encounter him near his wives, who had come from the land of Seir. Our sages have criticized Yaakov, comparing his conduct to the proverbial “he who grabs the ears of a dog must not be surprised if he gets bitten.” Yaakov’s sending gifts ahead to Esau alerted him to the fact that he was about to approach him. Yaakov’s mistake was repeated during the latter days of the second Jewish commonwealth, when the Romans were invited by a Jewish king Aristobul, descendant of the Maccabees, to conclude an alliance with him. This was the beginning of the collapse of the Jewish commonwealth and of the second Temple, followed by total loss of Jewish independence, such as it had been.


###### Tur HaArokh, Genesis 32:5:1
[Tur HaArokh, Genesis 32:5:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:5:1)

**כה תאמרו לאדוני לעשו.**לא שקראו אדוני כי למה יקראנו אדוני שלא בפניו אלא ציוה אותם שיאמרו הם אדוני עשו כה אמר עבדך יעקב. אי נמי קראו אדון שלא בפניו כדי להזהיר השלוחים בכבודו שלא להזכירו אלא דרך כבוד אפילו שלא בפניו בראותם כי אדונם קורא אותו אדוני וכל זה הכבוד שנהג בו לקרא אותו אדוני מפני שמנהג לצעיר באחי' לכבד הגדול ממנו כמו אביו ועשו הי' הגדול אלא שיעקב לקח בכורתו ומפחדו ממנו הראה לו כאלו הוא עדיין הגדול ואין המכירה אצלו כלום:

**Sefaria Community Translation:**
כה תאמרו לאדוני לעשו, “thus you shall say to my lord, to Esau.” This does not mean that Yaakov called his brother: “my lord,” as this would not make sense unless you are in the presence of the person so described. It means that he commanded his servants to address Esau with the title “my lord, thus has said your servant Yaakov.” when they would meet him.
 It is also possible that that Yaakov did refer to Esau as “my lord” even when he was not in his presence in order to warn his messengers to address him with the proper degree of deference even when they were not in his presence. They would do so once they noticed that even their own master did so even in his absence.
 All of this was not an unusually obsequious behaviour by Yaakov, but it was customary for the younger brother to refer to his older brother in such terms, as a sign of respect. The reason the Torah reports all this, is to tell us that although Yaakov had purchased the birthright from his brother, he still considered him the senior brother, biologically speaking. He hoped to persuade Esau by this stratagem that the “birthright” in terms of personal honour, was of no concern to him whatsoever.


###### Tur HaArokh, Genesis 32:5:2
[Tur HaArokh, Genesis 32:5:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:5:2)

**עם לבן גרתי.**אע"פ שהוא חשבני כגר

**Sefaria Community Translation:**
עם לבן גרתי, ”I have sojourned with Lavan, etc.” I have stayed all this time even though he kept treating me like a stranger (and not like a son-in-law).


###### Tur HaArokh, Genesis 32:5:3
[Tur HaArokh, Genesis 32:5:3](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:5:3)

**ואחר עד עתה**לא איחרתי עד עתה אלא ברצוני:

**Sefaria Community Translation:**
ואחר עד עתה, “I delayed my return until now.” I was not forced by external pressures to delay my return, but I did so of my own free will.


###### Tur HaArokh, Genesis 32:6:1
[Tur HaArokh, Genesis 32:6:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:6:1)

**ויהי לי שור וחמור.**אע"פ שאני יושב אוהלים גם אני יודע בטיב העולם כי עד הנה עזרני ה' וכל זה שלח לו כדי להפחידו:

**Sefaria Community Translation:**
ויהי לי שור וחמור, “I acquired herds and flocks, etc.” Even though I have always been considered a יושב אהלים, a “*yeshivah bachur*, a “highbrow,” a misfit in the world of “men of the world,” I am not as naïve as you think, as thanks to G’d’s help I have become wealthy. This was not a boast, but Yaakov wanted to make Esau think twice before he would launch a military attack on him.


###### Tur HaArokh, Genesis 32:6:2
[Tur HaArokh, Genesis 32:6:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:6:2)

**ואשלחה להגיד לאדוני.**פרש"י להודיע שאני בא אליך למצוא חן בעיניך ולפי זה אינו חוזר על למעלה. והרמב"ן פי' שהוא חוזר על למעלה ואשלח' להגיד לאדוני שיש לי עושר נכסים וכבוד לעשות בו כל חפציך ורצונך הודיעו שישלח לו דורון מהן או שיקח הוא מהם אשר יחפוץ. וי"מ על שם כל אחי רש שנאוהו אשלחה להגיד מאדוני שאיני רש ויהי לי שור וחמור שלא תשנא אותי ואמצא חן בעיניך:

**Sefaria Community Translation:**
ואשלחה להגיד לאדוני, “I have sent messengers to inform my lord of my impending arrival.” According to *Rashi* these words were meant to show Esau that Yaakov came with friendly intentions, bent on healing any breach that had existed between them. According to this explanation, the words are not a repetition of something implied previously.
 Nachmanides does understand the last few words as referring to what had been said before, i.e. Yaakov’s announcing that he had become wealthy since he had last seen Esau. Seeing that he had attained such wealth, he was able to treat Esau with the honour due to an older brother. i.e. this was the reason for the tokens of his esteem he had sent ahead of himself. If Esau, preferred, he could make a selection of the gifts Yaakov had sent for his approval.
 Some commentators see in Yaakov’s conduct confirmation of what Solomon said in Proverbs 19,7 כל אחי-רש שנאהו, “all the brothers of a poor man hate him.” Yaakov wanted Esau to know that he did not have to hate him, as he had not come as a potential burden, i.e. a poor relation who is in need of a handout. On the contrary, he was bent on finding favour in his eyes.


###### Tur HaArokh, Genesis 32:7:1
[Tur HaArokh, Genesis 32:7:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:7:1)

**וגם הולך לקראתך.**פי' כאשר אתה הולך לקראתו כן הוא הולך לקראתך ומהרה תפגעו זה בזה ולא אמר בא לקראתך פי' הולך לקבץ חיילותיו ובא לקראתך:

**Sefaria Community Translation:**
וגם הולך לקראתך, “he is also on his way to meet you.” Just as you are walking towards him, so he is coming towards you, and you will soon meet up with one another. The reason the messengers phrased Esau’s approach not as בא לקראתך, the usual syntax, but said הולך לקראתך , was to alert Yaakov that while on the way, Esau was mobilizing his soldiers, before meeting up with his brother.


###### Tur HaArokh, Genesis 32:8:1
[Tur HaArokh, Genesis 32:8:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:8:1)

**ויירא יעקב.**שמא יעמוד לו זכות שקיים מצות כיבוד אב ואם:

**Sefaria Community Translation:**
ויירא יעקב, “Yaakov was afraid (when he heard this). He worried that the merit of Esau having practiced the commandment of honouring father and mother during the 35 years when Yaakov had not been able to do this, would give him an edge in any hostile confrontation.


###### Tur HaArokh, Genesis 32:9:1
[Tur HaArokh, Genesis 32:9:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:9:1)

**והיה המחנה הנשאר לפליטה.**י"מ דרך פשט אולי ינצל שיברחו או שתשוב חמתו או יבא להם הצלה מאת השם. ורש"י פי' והי' המחנה הנשאר לפליטה בעל כרחו כי אלחם עמו. ונ"ל משום שידע יעקב שאין כל זרעו נופל ביד עשו וזה גם סימן לבניו שאין בני עשו יכוליו למחות שמינו אלא מלך אחד גוזר גזירות בארצו ומלך אחר מרחם בארצו:

**Sefaria Community Translation:**
והיה המחנה הנשאר לפליטה, “so that the remaining camp may escape.” Some believe that the plain meaning of the verse is that Yaakov hoped that if the first camp that would be attacked by Esau would be defeated, then the people in the second camp might be able to save themselves through fleeing in time, or Esau’s anger might have spent itself so that he would not give pursuit, or that help might materialize through Divine intervention.
 *Rashi* explains that the words mean that the second camp would definitely survive as Yaakov himself would engage Esau in battle.
 Personally, I think that Yaakov’s certainty was based on the fact that he knew that not all his offspring would fall victim into Esau’s hands at anyone time. This was also to be a sign for his sons to remember that the descendants of Esau will never be able to obliterate all the Jewish people. Whenever, during the long years of our exile, one king or government would issue harsh decrees against us, another king somewhere would be prepared to offer refuge and shelter.


###### Tur HaArokh, Genesis 32:11:1
[Tur HaArokh, Genesis 32:11:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:11:1)

**קטנתי מכל החסדים.**פרש"י נתמעטו זכיותי על חסדים ואמת שעשית עמדי. וכתב הרמב"ן שאין זה לפי לשון הפסוק ועוד כי אחרי כן אמר ואתה אמרת הטיב איטיב עמך ומה יועיל הבטחון ההוא אם יגרום החטא אחרי כך. ופי' הוא קטנתי כלומר קטן אני להיות ראוי לכל החסדים ואמת שעשית עמי ופי' חסדים טובה שעשה עמו בלא נדר ואמת הם טובות שהבטיחו כלומר אמר שאינו ראוי שיבטחנו ויעשה לו אותן טובות שהבטיחו בהם ולא לטובות אחרות:

**Sefaria Community Translation:**
קטונתי מכל החסדים, “I am unworthy of all the acts of love and kindness, etc.” According to *Rashi,* Yaakov means that each act of kindness performed on his behalf by G’d diminished the sum total of his remaining merit balance.
 Nachmanides does not accept this interpretation as linguistically correct, seeing that the words “small” and “big” are appropriate for bodies but not for concepts such as merits. These concepts are measured according to quality not according to quantity. The correct interpretation therefore is that Yaakov did not consider himself worthy of the kind deeds G’d had seen fit to perform in his interest.
 The difference between the חסדים and the אמת lies in deeds performed for his sake even without the benefit of his having vowed to give tithes and to build a Temple, They refer to the promises G’d had made him prior to his having made any vow whatsoever. The word אמת is a reference to assurances given to Yaakov by G’d, and these having been fulfilled (in his lifetime). They are named thus as man is entitled to expect G’d to make good on His promises. (unless he had done something to forfeit the claim these assurances were based on)


###### Tur HaArokh, Genesis 32:11:2
[Tur HaArokh, Genesis 32:11:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:11:2)

**כי במקלי עברתי את הירדן הזה.**הוקשה לי על מה שאמר הירדן הזה כי הרבה הי' רחוק ממנו כי הירדן הוא גבול ארץ ישראל ותירץ לי **אחי הרב ר' יהודה** שהוא הפוך ופי' כי במקלי הזה עברתי ויש כאן רמז למה שאז"ל שנתן מקלו על הירדן ונבקע על כן אמר במקלי הזה שאירע על ידו נס. ומיהו דרך הכתוב לומר כך אע"פ שאין הדבר לפניו כמו כי זה משה האיש זה ד' קוינו לו:

**Sefaria Community Translation:**
כי במקלי עברתי את הירדן הזה, “for when I previously crossed this river Jordan, all I possessed was my walking staff.” I used to have a problem with the expression “this river Jordan,” seeing that Yaakov’s route was far distant from the river Jordan. The Jordan constitutes the eastern boundary of the land of Israel! My brother Rabbi Yehudah answered my question by pointing out that actually it was not Yaakov who crossed the Jordan but his staff, which by splitting the Jordan (as per tradition of our sages) enabled Yaakov to cross the river. [the meaning of the prefix ב in the word במקלי is not “with” but “by means of.”] The use of the word זה, “this,” for something not at hand, is not unique. We encounter it, for instance in the line כי זה משה האיש, “for this man Moses,” (Exodus 32,1) as a reference to Moses who, at that time, was on Mount Sinai, far from the camp of the Israelites.


###### Tur HaArokh, Genesis 32:12:1
[Tur HaArokh, Genesis 32:12:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:12:1)

**והכני אם על בנים.**פי' והכה אם על בנים:

**Sefaria Community Translation:**
והכני אם על בנים, “and he will smite me, mother and children.” He means “mothers and their children.”


###### Tur HaArokh, Genesis 32:13:1
[Tur HaArokh, Genesis 32:13:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:13:1)

**ואתה אמרת היטיב איטיב עמך.** פי' הרמב"ן אע"פ שהיה ירא שמא יגרום החטא אמר עשית עמדי חסדים גדולים שלא הייתי ראוי להם כ"ש שיש לך לעשות עמי החסד שהבטחתני ולא ימנע ממני בשביל החטא. וי"מ כי יעקב היה חומל על בניו וביתו פן יכה אותם עשו כי אפשר שיכה אותם וימלט הוא לבדו ויתקיים והי' זרעך כעפר הארץ בזרע אחר שיהי' לו. ואינו נראה שאם היתה זאת מחשבתו איך אמר בתפלתו ואתה אמרת וגומר ועוד כי שם נאמר לו והנה אנכי עמך ושמרתיך בכל אשר תלך ואם יהיו בניו נופלין בחרב אחיו אין ההבטחה זאת קיימת אלא מהכל הי' ירא שמא יגרום החטא מפני שבא עם לבן בברית שהוא עובד ע"ז או חטא בדבר אחר ושגיאות מי יבין:

**Sefaria Community Translation:**
ואתה אמרת היטיב איטיב עמך, ”and You have said: “I will keep on doing good with you.” Nachmanides explains that although Yaakov was afraid that sins he might have committed would prevent G’d from making good on His promises to him, he refers to very generous kind deeds G’d had already performed, implying that he had not been worthy of these favours. He argues that if G’d had seen fit to perform favours for him which He had not promised, He will most certainly perform those which he had promised him, regardless of any sins he might have become guilty of inadvertently in the meantime.
 Some commentators claim that Yaakov was concerned as a loving father that Esau should not be allowed to harm members of his family, as it was possible that he would stage a hit and run raid, and only he, Yaakov, would escape due to G’d’s protection of him as promised. In such an event, G’d could still fulfill His promise by enabling Yaakov to start a new family and to raise children. This scenario, as something which Yaakov had in mind with his words here, is not plausible, as if this was what Yaakov had in mind he could not have formulated his prayer with the words “and You yourself have said, etc.,” a reference to people whose very life he attributed to G’d having already fulfilled part of His promise. Furthermore, part of G’d’s promise during the dream of the ladder had been that He would protect Yaakov on all his journeys etc. If his family would become victims of Esau’s vengeful attack, how could this promise still come true? We must attribute Yaakov’s fear as worry only about any sins committed since the promise of G’d had been received as a cause of invalidating such a promise.


###### Tur HaArokh, Genesis 32:14:1
[Tur HaArokh, Genesis 32:14:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:14:1)

**מן הבא בידו.**פי' שעשה מנחה מאשר עמו כי עשרו הי' צאן ובקר ומהם שלח כי בדרך הי' ואינו מקום לשלוח כסף וזהב ומגדנות:

**Sefaria Community Translation:**
מן הבא בידו, “from something he had acquired.” The gift he prepared was not something he had to buy, but it came out of his own possessions, Seeing that he was not near any town, he did not have time to look for something especially suited as a gift. He took from the items which represented his wealth.


###### Tur HaArokh, Genesis 32:16:1
[Tur HaArokh, Genesis 32:16:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:16:1)

**גמלים מיניקות.**לא הזכיר הזכרים. וי"מ שאין חלוק בין שם הזכר לנקבה כמו בשאר המינין שקורין לזכרים פרים ולנקבות פרות וכן כולם אבל הכא אין דרך לומר גמלות לכך אמר גמלים מניקות שהן הנקבות ובניהם דהיינו הזכרים היו בין הכל ל' וממילא ידענא שהזכרים עשרה והנקבות עשרים כמו שהיו החמורים:

**Sefaria Community Translation:**
גמלים מיניקות, “camels with their young.” The males of the species were not mentioned here. Some people claim that the word גמל, camel, is the description for both the male and the female of the species. We would then assume that there were 10 adult males, 10 adult females, and their 10 female young. The male/female ratio of the camels would then correspond to the male/female ratio of the donkeys.


###### Tur HaArokh, Genesis 32:17:1
[Tur HaArokh, Genesis 32:17:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:17:1)

**ורוח תשימו בין עדר ובין עדר.**גם זה סימן לבניו שדורש בב"ר אמר יעקב לפני הב"ה רבש"ע אם יהיו צרות באות על בני לא תביא אותם זו אחר זו אלא הרויח להם מצרותיהם. וי"מ ורוח תשימו שלא ירבע מין את שאינו מינו:

**Sefaria Community Translation:**
ורווח תשימו בין עדר לעדר, “and place some distance between one herd of animals and the next.” This measure was also to serve as a model for the behaviour of Jews in the future; Yaakov was asking G’d that if the need would arise to chastise the Jewish people, the decrees should not all be carried out at the same time, but that G’d should allow the people to recover from one disaster before having to contend with the next one.
 Some commentators understand the words ורווח תשימו as ensuring that different species of animals were not to mix with one another.


###### Tur HaArokh, Genesis 32:18:1
[Tur HaArokh, Genesis 32:18:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:18:1)

**כי יפגשך עשו אחי.**אומר **א"א הרא"ש ז"ל** שאמר להם דווקא אם ישאלכם אז תאמרו לו כה אמר וגו' ואם לא ישאלכם אז תלכו לדרככם ולא תתנו לו מאומה:

**Sefaria Community Translation:**
כי יפגשך עשו אחי, “when Esau my brother will encounter you,“ My father of sainted memory, the ר'אש, commented on this that Yaakov instructed his messengers not to open a conversation with Esau, but only to reply to him if he engaged them in conversation first. If Esau did not begin a conversation they should simply proceed on their way to Esau’s home.


###### Tur HaArokh, Genesis 32:21:1
[Tur HaArokh, Genesis 32:21:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:21:1)

**כי אמר אכפרה פניו במנחה.**פירש"י אבטל רוגזו וכן כל כפרה שאצל חטא ועון כולם לשון קנוח והעברה. וכתב הרמב"ן א"כ אינו מדברי יעקב אלא שהפסוק מגיד לנו מחשבתו של יעקב בזו המנחה ומה צריך לזה ומחשבתו ידועה כמו בכל שולחי מנחה ועוד הקשה א"כ הי' ראוי שיזכיר הכתוב בתחלה והנה גם הוא אחרינו כי אמר אכפרה פניו כי עתה לא הוסיף על הצוואה ההיא. ופי' הוא שהוסיף עתה להם שיאמרו בל' כבוד והנה גם הוא אחרינו והקדים אותו לתת כופר נפשו על ראות פני כבודך במנחה הזאת כאשר יתנו העבדים בתת להם רשות לראות פני המלך ואחרי כן אראה פניו אולי ישא פני ויכבדני להיות מרואי פני המלך והוא מלשון ואיש חכם יכפרנה יתן כופר על החימה:

**Sefaria Community Translation:**
כי אמר: אכפרה פניו, “for he had said: ”I want to gain his goodwill.” *Rashi* understands this as an attempt to mollify Esau’s anger. Whenever the word כפרה occurs in connection with sin, either intentional or inadvertent, this is its primary meaning.
 Nachmanides comments that if we accept *Rashi’s* explanation the words are not words spoken by Yaakov at all, but are the Torah’s report of what motivated Yaakov’s entire conduct in offering a gift to his brother. Why would the Torah spell out Yaakov’s thoughts, when we had already read in verse 15 what was the reason for his preparing this gift. Not only that; most people who send gifts ahead of themselves do so for precisely the same reason, namely to put the recipient in a good mood so that they can be certain of a friendly reception. 
 Another difficulty with *Rashi’s* comment raised by Nachmanides is that this consideration by Yaakov should have appeared at the beginning of this paragraph. Moreover, what possible reason is there for the Torah to quote the messengers as saying והנה גם הוא אחרינו, ”and lo he is also behind us?” Surely, this is not part of Yaakov’s thoughts at that time!
 For these various reasons Nachmanides explains that Yaakov now added as an afterthought that the messengers should add the words: “here he is also behind us,” as a polite way of explaining that the gift was indeed something preparatory to Yaakov’s personal arrival, designed to ensure that Esau would grant him an audience. Yaakov’s entire behaviour reflects Proverbs 16,14: ואיש חכם יכפרנה, “a wise man can appease it.” (the king’s anger)


###### Tur HaArokh, Genesis 32:22:1
[Tur HaArokh, Genesis 32:22:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:22:1)

**והוא לן בלילה ההוא במחנה.**שלא נכנס באהלו אלא לן עם הרועים במחנה שלא יבא עליו אחיו פתאום:

**Sefaria Community Translation:**
והוא לן בלילה ההוא במחנה, “whereas he himself spent that night in the camp.” He did not enter his tent but spent the night in the company of the shepherds, in order not to become the victim of a surprise attack by his brother.


###### Tur HaArokh, Genesis 32:23:1
[Tur HaArokh, Genesis 32:23:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:23:1)

**ויקח את שתי נשיו ואת שתי שפחותיו.**כתב הרמב"ן אין מוקדם ומאוחר בפסוק זה להצלה אלא אמר שאסף נשיו ושפחותיו וילדיו אל שפת הנחל ועבר הוא לבדו את מעבר יבק לראות אם גבהו המים ושב ויקחם עמו כולם כאיש אחד ויעבירם את הנחל ואחרי כן ויעבר את אשר לו מקנהו ורכושו:

**Sefaria Community Translation:**
ויקח את שתי נשיו ואת שתי שפחותיו, “he took his two wives and his two maid servants, etc.” Nachmanides comments that we must remember that the Torah is not obliged to report events in chronological order, and that therefore the order in which the people in this verse are mentioned is not indicative of any order of priorities. The Torah simply mentions the steps taken to save the lives of these people by transporting them across the river. He himself remained on what was considered the exposed bank of that river. Yaakov’s crossing the fording of the river was designed to establish whether the water level was low enough to cross that fording safely without danger of drowning. After having satisfied himself on that score, he made all his people and livestock cross the river.


###### Tur HaArokh, Genesis 32:25:1
[Tur HaArokh, Genesis 32:25:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:25:1)

**ויותר יעקב לבדו.**פירש"י ששכח פכין קטנים וחזר עליהם. וכתב הרמב"ן ועל דרך הפשט ויקחם ויעבירם את הנחל עמו ויעבר את אשר לו בציווי כי חזר וציוה שיעברו לפניו ונשאר הוא לבדו אחריהם:

**Sefaria Community Translation:**
ויותר יעקב לבדו. “Yaakov remained alone.” According to *Rashi,* Yaakov had gone back in order to retrieve small and inexpensive utensils.
 Nachmanides explains the plain meaning of the statement to be that Yaakov had accompanied his family and folk and livestock across the river. After having done so, he commanded his servants to ferry the chattels across, while he supervised the work personally.


###### Tur HaArokh, Genesis 32:25:2
[Tur HaArokh, Genesis 32:25:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:25:2)

**ויאבק.**כמו ויחבק מלשון ויחבקהו שבהרבה מקומות תבא אל"ף במקום חי"ת:

**Sefaria Community Translation:**
ויאבק איש עמו, “a man wrestled with him, etc..” The word ויאבק descries an activity similar to ויחבק, “he embraced him,” presumably in a kind of bear hug. The letter א frequently substitutes for the letter ח.


###### Tur HaArokh, Genesis 32:25:3
[Tur HaArokh, Genesis 32:25:3](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:25:3)

**עד עלות השחר.**כתב ר' אברהם עד סור שחרות הלילה. וי"מ כי שחר דמות אור והוא הנראה בעבים טרם זרוח השמש וכן אשר אין לו שחר:


###### Tur HaArokh, Genesis 32:26:1
[Tur HaArokh, Genesis 32:26:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:26:1)

**וירא כי לא יכול לו.**יכול הי' אלא שלא הורשה על יותר אלא להקע כף ירכו. גם זה סימן לבניו שיהי' דור בזרעו של יעקב שיתגבר עשו עד שיהיה לקעקע ביצתן:

**Sefaria Community Translation:**
וירא כי לא יכול לו, “when the man realized that he could not overpower him, etc.,” actually, he could have overpowered Yaakov, seeing that he was an angel disguised as a human being, איש; however he had not received permission to do this. All he had been allowed to do was to dislocate Yaakov’s hip joint. This injury too was intended to serve as a warning to the Jewish people in the future that there would arise a descendant of Esau, the Roman Empire, who would threaten to totally annihilate the people.


###### Tur HaArokh, Genesis 32:26:2
[Tur HaArokh, Genesis 32:26:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:26:2)

**ויגע בכף ירכו.**כדי להפילו כדרך שנים שמאבקין יחד. וי"מ שכיון לעשותו בעל מום לפוסלו מן העבודה על שלקח הבכורה מעשו כיון שעבוד' בבכורים:

**Sefaria Community Translation:**
ויגע בכף ירכו, “he ‘touched’ his thigh-joint.” He intended thereby to cause Yaakov to fall to the ground, in the manner of two people wrestling, when each one attempts to first force his opponent to the ground.
 Some commentators claim that the angel tried to inflict a disabling blow on Yaakov, one that would disqualify him from performing service on the altar, as a penalty for his having taken the birth right from Esau, i.e. Esau’s privilege to perform such service for G’d. on the altar. Prior to the building of the Tabernacle all such service was performed by the firstborn of each Jewish household.


###### Tur HaArokh, Genesis 32:27:1
[Tur HaArokh, Genesis 32:27:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:27:1)

**כי אם ברכתני.**לפי שהמזיק את האדם יכול לרפאותו יותר קל מאחר שילחוש לו על המכה ולכך שאל לו מה שמך שהלוחש על המכה צריך לידע שם המוכה. ד"א כי אם ברכתני שבחני תן לי שבח וניצוח שנצחתיך ולכך אמר לו יעקב הגידה נא שמך שאתפאר לומר עמדתי כנגד שר וגדול כמותך ונצחתיו והשיבו למה זה תשאל לשמי ותתפאר עלי לפני כל לומר שנצחתני אין זה כבודי אלא ויברך אותו שם ביני לבינך אשבחך שנצחתני אבל איני רוצה שאתבזה בפני כל נצח פלו' לפלו':

**Sefaria Community Translation:**
כי אם ברכתני, “unless you have first blessed me.” In accordance with the accepted principle that the person who inflicts injury is in a better position to heal same than anyone else by pronouncing a formula wishing his victim a speedy recovery. The angel wanted to know Yaakov’s name, as it is mandatory for the healer to know the victim’s name if his efforts are to be crowned with success.
 Another explanation of the meaning of כי אם ברכתני, has Yaakov asking for a blessing from the angel, as an acknowledgment that he had prevailed in the struggle. with celestial forces. This was the reason why Yaakov asked the angel for his name. He wanted to be able in the future to be able to tell whomever it concerned that he had battled an angel to a standstill. The angel protested that it would be embarrassing for him that Yaakov should boast to have overcome him. In lieu of revealing his name, he bestowed a blessing on Yaakov that incorporated an allusion to this nocturnal encounter every time he would be addressed by this name.


###### Tur HaArokh, Genesis 32:30:1
[Tur HaArokh, Genesis 32:30:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:30:1)

**למה זה תשאל לשמי.**שאין לך בו תועלת שאין בי יכולת בלתי לה' לבדו אם תקראני לא אענך אבל אברכך כי כן צוויתי ולא פי' הכתוב מה הברכה. ורבותינו פירשו שהודה לו על הברכות:

**Sefaria Community Translation:**
למה זה תשאל לשמי?, “why do you have to know my name?” The angel implies that knowing his “name” will be of no use to Yaakov at all. The reason is that he does not possess any powers of his own, he is only a tool in the hands of G’d, so much so that if Yaakov were ever to call upon him he would not even respond. What he was able to do however, was to give Yaakov a blessing. The reason he could do so was because G’d had commanded him to do so. The Torah did not spell out the text of the blessing. Our sages add that Yaakov thanked the angel for his blessing.


###### Tur HaArokh, Genesis 32:30:2
[Tur HaArokh, Genesis 32:30:2](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:30:2)

**ויברך אותו שם.**פי' במקום ההוא על כרחו ולא רצה יעקב להמתין לו עד בית אל:

**Sefaria Community Translation:**
ויברך אותו שם, “he blessed him there.” In that same location Yaakov was not willing to wait until he would get to Beyt El to receive this blessing; therefore the angel spelled it out already now.


###### Tur HaArokh, Genesis 32:32:1
[Tur HaArokh, Genesis 32:32:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:32:1)

**ויזרח לו השמש כאשר עבר את פנואל.**פי' שזרחה השמש קודם שעבר את פניאל ולמה איחר כל כך בשביל שהוא צולע על ירכו. ד"א ויזרח לו השמש והוא צולע שאין אדם יכול להכיר בו שהוא צולע כי היה כ"כ מעט עד שזרח השמש וניכר באור זריחת השמש:

**Sefaria Community Translation:**
ויזרח לו השמש כאשר עבר את פנואל, “the sun shone for him as son as he had passed Penuel.” The Torah means that the sun had risen already long before Yaakov reached Penuel. The reason why it took him so long to get there was that he now had a limp to contend with.
 Another interpretation of the words והוא צולע על ירכו, “he was limping on his thigh-joint,” is that he walked deliberately so slowly that onlookers did not even notice that he was limping. During the extra time it took Yaakov to reach Penuel the sun had already long risen and begun to shine. Only now did his limp become recognizable, due to the bright light of the sun.


###### Tur HaArokh, Genesis 32:33:1
[Tur HaArokh, Genesis 32:33:1](https://torahapp.org/share/book/Tur%20HaArokh/s/Genesis/r/32:33:1)

**על כן לא יאכלו בני ישראל את גיד הנשה.**כאדם שמתענה ביום שמת בו אביו. ד"א כדי שיזכרו הנס. ד"א בשביל קנס שהניחו לאביהם יחידי:

**Sefaria Community Translation:**
על כן לא יאכלו בני ישראל את גיד הנשה, “this is why in the future the Jewish people would not eat the disjointed sinew.” The Jews not eating this sinew are comparable to sons who make a point of fasting on the anniversary of their father’s death. Another way of looking at this law: In the future, the Jewish people would be commanded not to eat this sinew in order that they should remain aware of the miracle which had occurred when a mortal man, their ancestor Yaakov, had been able to prevail against a celestial force trying to wrestle him to the ground.