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

Parshas Toldos

(Genesis 25:19-28:9)

"And he [Isaac] said: 'Your brother [Jacob] came with cleverness, and took away your [Esau] blessing'." (Genesis 27:35)

G-d is truth. As the verse says, "The L-rd is the G-d of truth." (Jer. 10:10) Therefore, in order to connect to G-d, one must be a seeker of the truth. Since the truth is an essential ingredient in discovering Him, G-d designed the creation so that it cannot function without some degree of truth, as is taught in the Talmud, "Rabban Shimon ben Gamliel says, 'The world endures due to three things: law, truth and peace."" (Talumd Avos 1:18) By giving man the option to choose between good and evil, G-d gave him the opportunity to earn his reward - eternal closeness to G-d in the hereafter. Sometimes the choice between good and evil is not clear-cut and the only way to clarity is to gain as much of a vision of truth as possible at one's present level. Because of the great difficulty in finding truth in this world, G-d places Tzaddikim (saints) in each generation to help us discover the truth. Every generation has its own brand of falsehood, particular to that period of time. The Tzaddikim of each generation are experts at seeing through illusion, uncovering the truth. Average Jews who allow themselves to be influenced by Tzaddikim become their agents as bearers of the truth in the world. So, to be a Jew is to be a seeker and disseminator of the truth. [One of the reasons that there are relatively few Jews in the world is to maintain the balance of free choice. Since a little light dispels a great deal of darkness, a great number of Jews in the world would make the truth very apparent, to the point where it would be impossible to believe anything to the contrary. This concept refutes the claims made by so many scoffers that if the Jews were indeed the Chosen People, G-d would have made them the majority, or at least a much more significant percentage of the world's population.]

Thus, the founders of the Jewish People, all the more so, had to be people of truth. No one was more adept at seeking and discovering truth than Ya'akov (Jacob), as the verse says, "You [G-d] will give truth to Ya'akov. [G-d deals with a person the same way the person deals with G-d. Therefore, G-d dealt with Ya'akov in truth just as Ya'akov had dealt truthfully with G-d.]" (Micha 7:20) Ya'akov was specifically chosen to be one the pillars of the foundation of the Jewish People because he instilled in his offspring, biologically and spiritually, the need to seek and discover the truth. Ya'akov's success in inculcating these values is readily illustrated by a look at history and the fact that the Jews were always the ones who would not go along with the tide, as G-d Himself said: "I [G-d] have seen this people [the Jews] and behold it is a stiff-necked people [who don't accept anything at face value, even G-d or open miracles, without first analyzing it, malting sure it is true]. " (Exodus 32:9) This attitude has always been a threat to dictators and other religions, which thrive on the sheepish, unquestioning mentality of the masses who make up their powerbase. This is one reason that the Jews have been hated, persecuted and nearly annihilated on many occasions. Even the estranged Jew, who has received little or no formal Jewish education is not able to feel totally comfortable conforming with the societal norm. The Talmud tells us that those Jews who do not adhere to the ways of the Torah will seek the truth in their own way. Without the proper guidance of the Torah, the estranged Jew, will involve himself in and join all kinds of alien movements, seeking the truth, yet not finding it. Without the moderating influences of the Torah, the estranged Jew will often introduce or be integrally involved with destructive, albeit well-intended, ideas for social reform. Estranged Jews can be found in every camp and movement which profess to seek the truth, in fulfillment of the verse, "I [the estranged Jew] sought Him Whom my soul loves [the G-d of truth], I sought Him [joining every alien movement and philosophy], but I found Him not. [in the non-Torah based movements, for although they contain some truth, derived from fallen holy sparks they do not possess the absolute truth]" (Song of Songs 3:1)

If Ya'akov was the epitome of the man of truth, whv did he trick his father, Yitzchok (Isaac), into bestowing upon him the all-important blessings which were intended for his older brother, Aisav (Esau)? Is this the behavior of a "man of truth", to take advantage of and trick his blind father, to use deceit for unfair gain!? Isn't this corruption of the highest magnitude!? How could Ya'akov be called the epitome of truth, after such seemingly reprehensible behavior!? Since Ya'akov's act was condoned by G-d, Himself, it must be that this was not an act of deceit. The fact that G-d had always intended to bestow the blessings upon the righteous Ya'akov , but brought it about that Ya'akov was forced to obtain what was rightfully his through trickery, taking the indirect route to establish the truth - that it was Ya'akov and not his wicked brother Aisav that was deserving of the blessings - teaches us many profound lessons about what truth is and how to obtain it. We willd iscuss this all important topic based on the teachings of Rabbi Nachman and his disciple Rav Noson.

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Everyone in the world has his own truth. Rav Noson says that to discover if an idea or philosophy is true, one must see if the idea can withstand the test of time. He introduces the concept of examining the rosh (the beginning), toch (middle) and sof (end) of an idea, explaining that, in many cases, the truth of an idea, at the outset, is mostly hidden and needs further development, refinement and analysis to uncover it fully. The rosh is the vague hypothesis. The toch is the analysis and development of the concept to reveal all its implications and manifestations. When the hypothesis is fully revealed in all its aspects and passes the test of time, it has reached the sof. Something is held to be absolutely true only after it completes this full process. Otherwise, it is only partially true. Truth is discovered slowly, step by step. An example is the process which the Talmud uses to understand the actual intent of the Torah in order to determine the practical application of the law. The Talmud discusses a given law, bringing down the various, conflicting opinions, which all have valid points of view - the rosh. In the middle phase of discovering the true law, the toch, the various opinions are discussed; minor flaws are discovered and ironed-out and the views are again challenged and defended. This give and take continues until the final phase, the sof is reached where the application of the law is discovered. The methodology of rosh, toch, sof, within the context of the give-and-take of the Talmud can be applied to any situation or circumstance. The study of the Talmud thus sharpens our minds to the point where we can much more easily discern the truth. However, due to G-d's desire to maintain free-choice, no matter how much we apply this, the ultimate truth of anything cannot be fathomed in this world - only when we receive our reward in the world to come will we be given such clear vision. Meanwhile, we must do our best to see the most truth possible and use our faith to get through the places of confusion. Faith gives us access to that part of the truth which cannot be revealed in this world.

Parnassa - working to earn a living is an example of a partial truth, something which only holds up until its conclusion, its sof. The general concept of "earning a living" is the rosh. Developing the idea, the toch, entails the consideration of the necessity to support oneself and family in order to survive in the physical world. Initially this is a very valid consideration. Certainly one must support one's family, but someone who claims that he has no time for Torah study and prayer because he has to support his family, shows a great lack of faith in G-d. His neglect of his spiritual pursuits indicates that the person thinks that the support of his family is dependent on his efforts alone, and that G-d is not involved in his life or his livelihood at all. The Bible tells us differently, "[All the world's] Silver is mine, and [all the world's] gold is mine [and I alone determine to whom to give it], says G-d Master of Legions. (Chaggai 2:8) In addition, the Talmud teaches, "Rebbe Yonason said, 'Whoever fulfills the Torah despite poverty, will ultimately [be given the opportunity to] fulfill it in [a state of] wealth [whether in his present life-time or some future incarnation Rabbi Nachman]; but whomever neglects the Torah because of [his pursuit to increase] wealth, will ultimately neglect it in poverty [whether in his present life-time or in a future incarnation]. "' (Talmud: Avoth 4:11) So, we see that the concept of parnassa is true, up to a point. When we examine the sof, we see that, in the end, a person dies and leaves behind all the fruits of his physical labor. The Talmud teaches, "Rebbe Yose ben Kisma said, 'When a man departs from this world, neither silver, nor gold, nor precious stones nor pearls escort him, but only Torah study and good deeds.'" (Talmud: Avoth 6:9) So, since there is no eternal result from the effort to "earn a living", we would say that this concept is not true at its sof. Since it was partially true in its toch, we consider the whole concept to be "partially true". A person's time should be spent, as much as possible, on things that are "absolute truth" e.g., the need to connect to G-d through Torah study, prayer and the performance of mitzvos and good deeds, as the Talmud says, "Rebbe Eliezer ben Ya'akov said, 'He who fulfills even a single commandment (mitzvah) gains for himself a single advocate [in his final judgment - which is very serious indeed], and he who commits even a single transgression gains himself a single accuser [against him in his final judgment]. Repentance, [Torah study, prayer] and good deeds are like a shield against punishment.'" (Talmud Avoth 4:13) So, we see that pursuit of spirituality, connection to G-d, holds up in the sof, and is thus absolute truth. Parnassa, therefore, must be approached from the perspective of attachment to its true aspect -- the fact that one needs to support himself, but one must avoid the part that is untrue - the pursuit of money for money's sake, trying to earn more than one really needs to live, comfortably.

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Regarding Torah study, the Talmud says that if a person, his son, and grandson are all Torah scholars, Torah will never depart from his descendants, forever. In this case, Torah scholarship, if true at the beginning, middle, and conclusion, is absolute truth and is established forever. Therefore, the third patriarch, Ya'akov, affirmed that which the first patriarch, Avraham (Abraham), had started was indeed, the path of truth. Avraham's truth, the existence and unity of G-d and the need to do His will, was confirmed by his son Yitzchok, and grandson Ya'akov and is practiced by their descendants to this very day. All of the ancient cultures and religions, such as those of ancient Egypt, Greece, Rome etc. did not withstand the test of time. At the pinnacle of their power and glory, these ancient cultures created their own truths, which they imposed upon those under their control to, advance their own agendas to meet their own selfish needs, and which time has shown to be a mere illusion of truth. Tle same can be said of all the manmade religions and movements, they dispense with truth for the sake of their desires and their agendas. If the initial philosophy of a man-made belief system is not satisfactory, it is easily replaced by a newer, more "modem" philosophy, which, in turn will be relegated to the philosophical garbage heap a few years down the road. "Today's truth is tomorrow's falsehood." Only the ways of the Torah have not changed, remaining the same as the day it was given by G-d on Mount Sinai, several thousand years ago. The Torah's validity is reaffirmed by each passing generation. In fact, in every generation, new discoveries have been made by Torah scholars which not only have not changed nor negated, in the least, that which was professed in the past, but have confirmed even more strongly that which was there all along. As the verse says, "Toras Hashem t'mima the Torah of G-d is perfect [encompassing everything that ever was, is or willbe in the world]." (Psalms 19:8) - (Lekutai Halachoth: Yorah Dayah: ffilchoth Shevuoth 2:27)

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As we have explained many times in the past, the Torah is like one big computer, which controls all the functions of the universe. Therefore, the study of the Torah with pure motives, for its own sake and not for the sake of any sort of physical gain, or honor, accesses and activates the Torah at its spiritual roots, rectifying and perfecting all of the world's deficiencies, resulting in blessing, sustenance, peace etc. However, the majority of those who study the Torah do not have purified bodies or study with pure mot;ves and so hinder the world from reaching its full perfection and rectification. Surely, the average person cannot be expected to reach this high level. If this so, how can we expect the world to ever be perfected? Rav Noson says that if those people who are unable to study the Torah on such a high level of purity will humble themselves to Torah-true sages, men towards the mold of Moshe (Moses), and follow their directives, this will perfect and rectify the world and bring the Messiah. Unfortunately, many people, due to their great arrogance, refuse to humble themselves to the righteous sages, and actively oppose them. Tzaddikim (saints) tend to draw opposition because there is, in the essence of every Tzaddik, a hairs-breadth of falsehood that they have intentionally cultivated within themselves for the good of the world. One of the Tzaddik's responsibilities is to draw down physical sustenance to this world from heaven. In order to do this, they must, ever so slightly, connect themselves to physicality. Since physicality does not endure, it is associated with falsehood. Hence, by cultivating this slight touch of falsehood, the Tzaddik bridges himself to the material world. Those people who oppose the Tzaddikim ignore their 99.9% of goodness and focus only on that necessary .1% of falsehood. In essence, this was the conflict between the righteous Ya'akov and his wicked brother Aisav and explains why Ya'akov had to obtain his rightful blessings from his father, through trickery and deception. G-d caused a situation whereby Ya'akov would need trickery, and was thus forced to connect himself to that necessary .1% of falsehood to obtain his father's blessings which would draw physical sustenance to the world. Aisav knew that the birthright belonged to Ya'akov, not only because the birthright was to go to the most G-dly person, but because he had actually sold it to Ya'akov. Aisav focused only on Ya'akov's one act of trickery in obtaining the blessing, using it as the basis for his total condemnation and invalidation of Ya'akov's entire life's work, which, in truth, were all acts of righteousness.

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Yitzchok made a great mistake in deciding to bestow the all important blessings upon his elder and degenerate son Aisav. The recipient of these blessing was guaranteed that he or his descendants would eventually control and rule the world, when the world reaches its perfected state, at the time of the Messiah. Surely, Yitzchok could not be blamed for this mistake. for Aisav was a master at deception, as the verse says. "And Yitzchok loved Aisav [only] because he was a [skilled] trapper [or deceiver] with his mouth [a smooth talker. When Yitzchok discovered the truth about Aisav, his love for him vanished]." (Genesis 25:28) Rashi tells us that Aisav used many verbal devices to trick his father and win his affection, with the intention of obtaining those all-powerful and important blessings. Aisav asked his father how one is to tithe salt and straw, tithes which are not required by law. This query was an intentional device to give Yitzchok the impression that he was particular in fulfilling the details of the laws of the Torah. Aisav studied the Torah. for this was expected of everyone growing up in the holy family [before the Torah was formally given on Mt. Sinai, it was studied by members of the lineage from Adam, Seth, Noach, Shem and Ayver. Thus, Torah was known to Avraham, Yitzchok , Ya'akov and Aisav.] However, Aisav's only intention in studying the Torah was his own, selfish gain, to deceive his father to gain leverage. He studied the Torah for materialistic reasons. In addition the Zohar says that Yitzchok loved Aisav, because they came from the same spiritual root - harshness (Gevurah). People who come from similar spiritual roots have an affinity for one another.

Aisav was highly skilled at deceiving his father. The verse says, "His (Yitzchok's) eye's were too dim to see [through Aisav's false piety as well as physical blindness]." (Genesis 27:1) Yitzchok knew that Ya'akov was spiritually superior to Aisav. This fact was obvious to all. The verse describes Aisav as, "...an expert hunter, a man of the field." (Genesis 25:27) Yitzchok thought that Aisav was a man who loved G-d, and although Aisav was not as spiritual as his younger brother Ya'akov, he thought Aisav would be happy to work and support Ya'akov, enabling Ya'akov to devote his entire time to the study of Torah as the verse says, "Ya'akov was a simple man, (meaning not involved in material pursuits), dwelling in tents (referring to intensive Torah study)." (Genesis 25:27) Therefore Yitzchok thought that it was more important to bless the spiritually inferior Aisav with material success which would enable Ya'akov to continue with his studies, through Aisav's monetary support. This arrangement was later fulfilled by Ya'akov's two sons Zevulun and Issachar. This is what Yitzchok was referring to when he commanded Aisav, in order to bless him, "Make me delicious food, such as I love... that my soul may bless you." (Genesis 27:4). The sages explain this verse as follows, "bring me food [material sustenance, which supports spiritual endeavors], which I love, not which are for the only pleasures, which I hate." Rivka (Rebecca), Yitzchok's holy wife, knew the true nature of Aisav, for she had grown up in the house of the wicked Bethuel, her father and with the wicked Laban, her brother, and therefore could easily detect a liar. She was the one who advised her righteous son, Ya'akov, to obtain the blessings from Yitzchok through trickery, for the purpose of revealing Aisav's true nature. Rivka dressed Ya'akov in Aisav's expensive clothing and covered his neck and arms with goat's hair, since Aisav was a hairy man and Ya'akov was smooth skinned. In so doing, Ya'akov was made to appear like Aisav, i.e. materialistic, and thus, Yitzchok thought he was actually blessing Aisav. On a deeper level, this represents completely righteous people (Ya'akov), who must force themselves to be a little materialistic and false to connect themselves to the falsehood of this world, in order to draw material sustenance into this world through the power of the "left side" of the Torah, i.e. study for Yitzchok blessed Aisav as follows, "By the sword you shall live." material gain as was described above. Unless they slightly connect to falsehood, the righteous are unable to connect themselves to the energies of materialism that they must draw into the world, to sustain physical existence. This is what Yitzchok meant when he said, "The voice is the voice of Ya'akov but the hands are the hands of Aisav. " (Genesis 27:22) The word, voice, is mentioned twice, referring to two voices. The first 'voice" refers to Torah study which is done out of pure motives. The second "voice' refers to Torah study with some degree of falsehood in order to draw down material sustenance to the world as we described above. When the two voices of Ya'akov are activated, then the hands of Aisav can be activated, which refer to material sustenance.

Referring to Yitzchok's realization of the truth about Aisav's wickedness, the verse says, "Yitzchok trembled very much." (Genesis 27:33) Yitzchok then confirmed, with his full knowledge, the blessings that he had bestowed upon Ya'akov, as the verse says, "He [Ya'akov] shall remain blessed." (Genesis 27:33) When Aisav discovered that he had lost the blessings, he cried and protested to his father, demanding some sort of blessing.

(Genesis 27:40) This refers to the sword of opposition used by all false and self-centered people who justify their denunciation of righteous people by focusing on the slight falsehood which the righteous must display, as explained above. Ultimately, this too has a beneficial result. As Rabbi Nachman teaches, sometimes the only way that a righteous man can reach the zenith of spirituality and connection to G-d is by encountering and wading through gut-wrenching strife from zealous opponents. Thus, G-d uses such fools who oppose Tzaddikim as tools for the world's benefit.

The motives of Tzaddikim are always pure and their goal is to preserve the truth. We have seen that, ironically, sometimes this entails utilizing that which appears, at its rosh, as falsehood. However, as the process unfolds, we can begin to discern glimpses of the truth in the toch, and at the sof, we see the truth clearly, indicating that, that which appeared to be false at the beginning only appeared that way because it could not be viewed in its depth and was, in reality an act of truth. This is what has been happening during the course of the exile of the Jewish Nation, when truth has been difficult to perceive. 'Me Jews have been labeled tricksters, connivers and untrustworthy people for centuries, opposed on every level. Even today, the situation in the Middle East is distorted and twisted, making the Jews look like the "bad guys", but the absolute truth will unfold at the sof, in the end of days. The world will then recognize the truth of Torah, of "G-d is One" and of the chosenness of the Jewish People. Amen! (Likutei Halachoth: Yorah Dayah: Hilchot Ray'shiss Hagaiz 5:8-9)

STORY

As we mentioned above, at times, the righteous are forced to accomplish their goals through deception. The following true story, mentioned in the Talmud, is one such case:

When it came time for the holy sage, Rebbe Yehoshua ben Levi to die, the Angel of Death was commanded by the heavenly court to grant him any final request before taking his life. Rebbe Yehoshua requested to see his place in paradise before his death. The Death Angel had no choice but to acceed to his request, and took him to paradise. Rebbe Yehoshua was afraid of the Angel of Death and requested that he hand over his sword to ensure that he would not use it against him prematurely. When the Angel of Death showed Rebbe Yehoshua his place in paradise, Rebbe Yehoshua tricked him and jumped from the side of the road that they were on, entering paradise without permission, refusing to leave. When the Angel of Death grabbed him by his coat to take him back to earth, Rebbe Yehoshua solemnly swore that he would not return. G-d declared that because Rebbe Yehoshua had never annulled any oath during his entire lifetime, his oath was binding and did not have to be annulled on this occasion. Thus, Rebbe Yehoshua was allowed to remain in paradise, becoming one of only nine people who entered paradise alive. The Angel of Death demanded that Rebbe Yehoshua return his sword to him, but he refused. A resounding heavenly voice declared: "Return the sword for it is needed for the benefit of the world." Rebbe Yehoshua then returned the sword. (Talmud: Ketuboth 77)

Volume 3, Issue 6