Rav Tzvi Pesach Frank explains this unusual phrase based on a fascinating insight of the Tashbatz (553), which is quoted by the Darkei Moshe (Yoreh Deah 35:1). After ritually slaughtering an animal, an intricate examination of its organs must be performed to make sure that none of them is damaged in a way that renders the animal forbidden for consumption.

The Tashbatz describes an interesting test by which a person can determine if an animal is unhealthy and non-kosher even while it is still alive (although it isn’t foolproof and should not be relied upon for matters of practical kashrus). The test is to run one’s hand over the back of the animal. An animal which crouches and drops to the ground is kosher, while one which remains standing is not. The verse in Yeshaya (57:15) alludes to this test: “v’shafal ruach l’hachayos” – the lowly of spirit will live, a hint that those animals which drop to the ground (representing a low spirit) are physically healthy and fit to live.

Rav Tzvi Pesach Frank explains that Yaakov found himself in a dilemma. On the one hand, he was compelled to send gifts to appease his angry brother Eisav. At the same time, Yaakov didn’t want to give him animals which were fit to be brought as sacrifices, lest Eisav offer them for idolatrous purposes. His brilliant solution was to send those animals “which remained in his hand” and didn’t drop to the ground, thereby revealing an internal blemish and disqualification.

Vatigashna ha’shefachos heina v’yaldeihen vatishtachavena vatigash gam Leah v’yaldeha vayishtachavu v’achar nigash Yosef v’Rochel vayishtachavu (33:6-7)

The Torah records that just before his climactic meeting with Eisav, Yaakov arranged his wives and their children, placing first the maidservants and their sons, then Leah and her children, and finally Rochel and her sons. Although this may indeed have been a logical plan, it seems to contradict Yaakov’s initial strategy. In the beginning of the parsha, Yaakov prepared for war and divided his family into two camps, placing a distance of one day’s travel between them so that at least some of them would survive (32:8-9). When he finally encountered Eisav, why were all of his wives and children present, and why did he abandon his original plans?

            The Matamei Yaakov answers that after Yaakov wrestled with Eisav’s guardian angel and emerged triumphant, he was no longer afraid of Eisav and abandoned his previous plans as no longer necessary. Yaakov’s newfound confidence can be better understood in light of an insight of the Brisker Rov. Eisav’s angel informed Yaakov (32:29) that because he had successfully wrestled with Hashem and with men, his name would be changed to Yisroel. Rashi explains that “with men” refers to his victories over Lavan and Eisav. How could the angel tell Yaakov that he had triumphed over Eisav when he had yet to even encounter him in person?

The Medrash says that the dust which was kicked up from the clash between Yaakov and Eisav’s angel ascended all the way to Hashem’s Throne of Glory. The Brisker Rov explains that the Medrash isn’t relating a trivial fact about the location of the dust. It is coming to teach that this was no mundane wrestling match, but rather a battle which was being fought in Heaven. If so, once Yaakov had emerged victorious from his celestial duel, it was already a foregone conclusion that he would be successful in his earthly encounter with Eisav. In light of this explanation, it is easy to understand why Yaakov scrapped his initial military scheme, for he was now secure that he had nothing to fear.

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Parsha Points to Ponder (and sources which discuss them):

1)     Rashi writes (32:5) that Yaakov sent a message to his brother Eisav stating that although he had dwelled with the wicked Lavan for 20 years, he had remained steadfast in his faith and had continued to keep all 613 of the commandments. How is this to be understood, as it is physically impossible for any person to observe all of the mitzvos? (Ayeles HaShachar, Taam V’Daas)

2)     After Yaakov emerged victorious from his battle with the angel, he asked the angel to reveal his name. The angel refused to divulge this information, responding (32:30), “Why are you asking for my name?” What was the angel’s name, and why did he refuse to disclose it? (Chasam Sofer)

3)     The Gemora in Shabbos (55b) teaches that whoever says that Reuven sinned with Bilhah, as is indicated by a simple reading of the Torah, is mistaken. Rashi writes that this is derived from the fact that the Torah states (35:22) that Yaakov’s sons were 12, which comes to teach that they were all equal, which could only be the case if Reuven didn’t sin. How does this proof teach that Reuven never sinned when it could be that he did indeed sin but immediately repented his actions, thereby rendering him once again equal to his brothers? (M’rafsin Igri)

4)     After listing the 12 sons of Yaakov, the Torah concludes (35:26) by stating that these are Yaakov’s sons who were born to him in Paddan-Aram. How can the Torah say that they were all born in Paddan-Aram when Binyomin was born in Canaan (Rashi 35:18)? (Rema MiPano)