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Why does the Torah (תורה) use "vayinachek" instead of "vayishak" when Lavan greets Yaakov? The distinction between these two verbs—vayishak (one-directional kiss) versus vayinachek (reciprocal, mouth-to-mouth kiss)—proves Lavan's greeting was abnormal. Rashi (רש"י)'s explanation that Lavan was checking Yaakov's mouth for precious stones isn't midrashic storytelling but rigorous pshat based on the Torah's precise word choice, contrasted with Yaakov's respectful "vayishak" greeting of Rochel four verses earlier.
This shiur analyzes Bereishis 29:13, where Lavan greets his nephew Yaakov with an embrace and a kiss. Rashi (רש"י) famously comments on "vaynachek lo" (and he kissed him) that Lavan was perhaps checking whether Yaakov had precious stones in his mouth. Rabbi Zweig addresses the fundamental question: how could Chazal know this detail? The answer cannot simply be an oral tradition passed down through generations—Rashi is writing a commentary on the plain meaning of the text, not recording folklore. The resolution lies in careful linguistic analysis. Rabbi Zweig brings Rashi's commentary on Shir Hashirim to the opening verse "Yishokeini min nshikos pi chu." Rashi there explains that "nshikos pi chu" (kisses of the mouth) refers specifically to mouth-to-mouth kissing, as opposed to other forms of kissing—on the head, shoulder, or back of the hand. This distinction is critical for understanding our verse.
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Bereishis 29:11-13
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Why didn't Noach daven for his generation while Avrohom advocated for Sedom? Noach viewed each person as an independent island responsible only for their own teshuvah. Avrohom understood that all humanity is interconnected through shared perspective and values, making prayer for others both possible and necessary.
