Nachal novea; makor chochma -
A flowing river; the source of wisdom (Mish. 18:4)

 

Parshas Toldos

(Genesis 25:19-28:9)

“And these are the generations of Yitzchak, the son of Avraham” 
(Bereshis 25:19)

Yitzchak was the very first child in the history or the world to be born with the awesome holiness of a Jew.  From the time of Adam’s sin until Yitzchak was born, no other child was born with this  holiness.  Even though Avraham was not born into holiness himself, he purified himself to such a degree that he was able to produce holy offspring.  This event caused great joy in all the spiritual and physical worlds, which fulfilled Sarah’s prophesy, “And Sarah said: Hashem has made laughter for me, whoever hears it will laugh on account of me [including  all the spiritual worlds]” (Bereshis 21:6).

The possible repetition of the event which Sarah experienced of another Jewish child coming into the world is the main reason why there is so much rejoicing at a wedding.  As a result of marriage, the potential exists for another Jewish child make Hashem’s name known in the world.  A wedding is therefore a truly joyous occasion.

The first three Jews, Avraham, Yitzchak, and Yaakov, were so holy that they created a spiritual reservoir of holiness from which all Jews born after them derive their spiritual status.  As our Rabbi's say, “a three-fold cord [of holiness] is not easily severed.”  Due to the extreme holiness of our three forefathers, such a strong spiritual root was created that all Jews born from this root contain the same spiritual holiness as our three forefathers.  No matter what wrongs one’s ancestors committed and no matter what wrongs a person has done in his life,  a Jew still retains the extremely high sanctity derived from the three forefathers.  This is why Rebbe Nachman always stressed that no matter what situation a Jew finds himself in, he should always rejoice in Hashem’s great in kindness in making him a Jew.  This kindness of Hashem can not be questioned at all, since it is a free gift given to a person.  Only Hashem can fathom why He made that particular person a Jew.

Our verse emphasizes that it was Avraham who produced Yitzchak.  Why is it necessary to mention this?  It is already clear from parshas Vayira that Avraham gave birth to Yitzchak.  Rashi HaKodesh tells us that there were cynics who claimed Yitzchak came from Avimelech and not from Avraham.  Looking more deeply at Rashi’s words, it becomes apparent that what the cynics were really saying was that it is impossible for a child to born into the holiness which characterizes a Jew.  They claimed that Yitzchak was conceived from the spiritual properties of Avimelech, whose intentions in procreation were only a by-product of his own need for self-gratification.  If Avraham’s intentions were on the level of Avimelech’s, then Yitzchak could not possibly be born holy.  The Torah therefore clarifies that Avraham was in fact able to bring forth a child with holy intentions and with the high spiritual standards of an Avraham, as is hinted at in Avraham’s name.  The letters of Abraham’s name--alef, bais, raish, hay, mem--can be rearranged to spell aver mah--alef, bais, raish and mem, hay—“the limb” and “what.”  The “limb” refers to Avraham’s male organ, and the “what” refers to Avraham’s frame of mind: what is the use of deriving worldly pleasure--I will do everything for the sake of serving Hashem.  So, Avraham’s name itself reveals that his full intentions were only for producing holy children without the intention of pursuing self-gratification.  Thus, Avraham considered his aver (pleasure) to be mah (of no consequence), and his intentions were purely for the sake of serving Hashem, to produce holy children.

The purpose of producing numerous generations of holy Jews is that these holy offspring souls make Hashem’s existence known to the world, each in his own unique way, until the Moshiach will be  born and reveal Hashem’s greatness to the world in the most  complete form.  (Likutei Halachot: Orach Chiam: Hilchot Shabbas 6:23)
 

“And Esav was an  expert hunter, a man of the field.” (Bereshis 25:27)

Rabbi Nachman teaches in Likutei Morahan I (20:6) that in order to destroy the physical enemies of the Jews, the Jews must create angels through their learning of Torah and especially through Chidushei Torah.  These angels take the spiritual power of the sword away from Esav and direct it to killing and destroying the enemies of the Jews.  “For His angels will  He command concerning you (the Jewish people] to guard you [because of the Torah they have learned] on all your ways” (Psalms 91:11).  The more spiritual power the Jews provide the angels with through the study of Torah, the stronger the Jews become and have more of an ability to destroy their enemies.

Sometimes the spiritual power of the Jews is so weak that the angels only have the power to frighten our enemies, but not to destroy them.  Sometimes the spiritual power is even weaker and the Jews only have the power to defeat their enemies in the Gentile law courts.  This process elevates the holy spiritual power of judgment, that has fallen into the forces of evil amongst the Gentiles, and by getting justice in the Gentile courts, returns fallen judgment to its proper spiritual place.

Based on what we have just explained, Yitzchak mistakenly thought it was better to bless Esav than to bless Yaakov, for Esav was “an expert hunter,” always fighting with his sword to accomplish his goals.  Thinking that Esav had good intentions in using his sword, Yitzchak assumed that Esav was preparing and training himself in the art of war to assist Yaakov and his children in the conquering of Eretz Yisroel.  Yitzchak understood that it would be impossible for Yaakov to conquer Eretz Yisroel without drawing his spiritual military might from Esav’s sword.  What Yitzchak did not realize was that Esav was a complete rasha and that he was using his military prowess in his own self-interest.  Only prior to the coming of Moshiach will the righteous be able to draw the spiritual military power from Esav by their learning and completely rectify the Torah.  Then even Esav will b forced against his will to give the Jews his power of the sword, so that they can truly conquer Eretz Yisroel.
 
Looking at recent events, where murderers of innocent Jews, such as Yankel Rosenbaum and Rabbi Meir Kahane, were acquitted by the gentile courts, it becomes apparent that there is a tremendous spiritual weakness amongst the Jews.  This is due, as Rabbi Nachman mentioned above, to lack of spiritual power which can only be obtained through Torah study.  While we must fight physically in every possible way to obtain justice and punish our enemies, we must remember that the physical fight, will be useless without the spiritual might which is attained through Torah study. (Likutei Halachot, Choshen Mishpat, Hilchot Gazlan 5:9)
 

“And all the wells which his [Yitzchak's] father's servants had dug in the days of Avraham his father, the Philistines stopped up and filled them with dirt” (Bereshis 26:15)

Every Place where a physical reservoir of water is found is a place where spiritual nourishment comes to the world.  This spiritual nourishment brings life to the world, and therefore reveals the greatness of Hashem to the world.  It shows that Hashem is the source for all existence.  Our forefathers, who tried to reveal the existence of Hashem to the world, would dig many wells.  By digging these wells, more spirituality would come down into the world.  Through opening physical wells of water, Hashem’s greatness would be all the more manifest in this world.
 
The Philistines tried to prevent Hashem’s existence from being revealed to the world.  They therefore they filled-in all the wells that Avraham had dug.  It  was then necessary for Yitzchak to re-dig the wells that had been filled-in by the Philistines, to reveal Hashem’s greatness to the world.  (Likutei Halachot: Yoreh Dayah: Hilchot Mikvaot: perek 1.)
 

“And make me [Yitzchak] savory food, such as I love, and bring it to me, that my soul may bless you [Esav] before I die” (Bereshis 27:4)

Why did Yitzchak mistakenly love Esav, the wicked one, so much so that he was so willing to bless Esav?  Even if he was deceived by Esav, Yitzchak certainly knew that Yaakov was much more righteous Esav.  For even Yitzchak saw that Yaakov was a “plain man dwelling in the tents [of Torah],” and he saw that Esav did not equal Yaakov in serving Hashem.  Yitzchak is said to have “loved Esav for he [Esav] was a hunter with his mouth.  Clearly Yitzchak noticed that Esav was a hunter and not a person who studied Torah.  He saw the type of women Esav married--idol worshippers--and both Yitzchak and Rivka were grieved over this.  So even though he saw  who Esav really was, why did Yitzchak insist on blessing Esav?

Yitzchak certainly knew that Yaakov’s portion in this world was to study Torah, pray, and serve Hashem. He knew that it was Esav’s portion to run after this world, being an “expert hunter, a man of the field [this world.]”  However, Esav fooled his father to the point where Yitzchak thought that Esav loved the Torah and wanted to support Torah scholars.  Even though he didn’t learn Torah and do mitzvot, nevertheless, if Esav had wanted he could have become a vehicle by which to assist Yaakov.  For this he would have had to love Yaakov,  and then he would have supported Yaakov, enabling Yaakov to study Torah, just as Zevulin would later support Yisachar.  In fact this is the main function of the average simple Jew: to support people who study Torah all day.  Even though all Jews should establish regular times for Torah study every day, the average working man binds himself to the Torah and to Divine mercy through his support of Torah scholars.

Esav fooled his father, Yitzchak,  with great guile, until Yitzchak thought that Esav wanted to support Yaakov, the Torah scholar.  The verse says, “and Yitzchak, loved Esav, for he hunted with his mouth.”  The Targum translates this verse as follows: "Yitzchak loved Esav because Esav gave Yitzchak to eat.”  Because Esav gave him food, Yitzchak felt he should bless Esav, despite his being a rasha.  Could Yitzchak be bribed in such a way?  The real reason why Yitzchak loved Esav was that Yitzchak thought that Esav desired to support Torah scholars, and for this reason gave him food.  Yitzchak thought Esav loved the Torah so much that he wanted to feed a Torah  scholar such as himself.  This would be the main function of Esav in the world.  Esav’s questions of how one tithes salt and straw recalled for Yitzchak the tithes of charity given to the priests which enabled them to serve Hashem.  Therefore, Yitzchak thought that Esav truly wanted to support Torah scholars.  In Yitzchak own words: “bring it [food] to me, that I [ your father who is a Torah scholar) may eat [be supported, so I and others like me can serve Hashem.”  Only if you use the blessings I want to give you to support Torah scholars do you, Esav deserve these blessings.  However, Esav desired these blessings only so he could enjoy this world.
 

"And Esav came from the field, and he was faint" (Bereshis 25:29)

The Torah tells us in this verse that it was due to Esav’s coming from the field that he was faint.  He was faint from pursing the pleasures of this world. Running after this world causes a person to become deteriorated, for “cursed be the ground [this world which is dependent on the ground] for your [Adam’s] sake; in pain you shall eat of it [the pleasures of this world] all the days of your life” (Bereshis 3:17).  Esav was tired from the pursuit of indulging in the physical pleasures of this world.  As our Rabbi's say, “Esav was exhausted from murdering and the performance of other sins.”  Due to his extreme exhaustion, Esav said to Yaakov, “please let me swallow some of that red pottage” (Bereshis 25:30).  This verse reveals to us how great of a rasha Esav really was.  It was bad enough Esav didn’t want to support Yaakov, the Torah scholar, but Esav wanted that the Torah scholar, Yaakov, should work for him, so he could enjoy this world.  This attitude showed that Esav had no desire to attach himself in anyway to holiness.  Therefore, Yaakov was within the law to buy the birth-right from Esav which is supposed to be used for the sole purpose of serving Hashem.  In exchange Yaakov gave Esav what me wanted, bread and lentil soup, to fill Esav’s desire for this world.  Each brother got what he was after, Yaakov the spiritual and Esav the physical.

Rashi says that at first Yitzchak felt bad about giving the blessings to Yaakov,  for he thought he violated the law by not blessing the first born.  However, when he found out that Esav had sold his birth-right, Yitzchak then realized that Esav didn’t want any part of the spiritual.  Then Yitzchak said, “he [Yaakov] shall surely be blessed.”  For Yaakov surely deserves the blessings.  Yitzchak’s original intention for wanting to bless Esav, even though he knew that Esav was a rasha, was that Yitzchak thought Esav at least wanted to support the Torah, even though Esav couldn’t keep the Torah himself.  Therefore, the blessings were only for Yaakov’s sake, so he could serve Hashem.  Now that Esav wouldn’t benefit Yaakov, it was no longer appropriate to bless Esav.  (Likutei Halachot: Orach Chiam: Hilchot Tzitzit 5:9, 10).


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