Join our weekly Peninim on the Torah list!

Category

Back to Home -> Toldos ->


Two nations are in your womb, and two people shall be separated from your bowels. (25:23)

Rashi states, “Already from the very bowels of Rivkah, they are separated, one to his wickedness and the other to his righteousness.” Rabbi Moshe Swift z.t.l. makes a poignant observation. The child is molded in the mother’s womb. In the home, the child is reared. The Jewish ideology which a child receives from within his home makes a major impact upon his perspective of life. Even the influence of an extremely adverse external influence is limited if the individual has been properly molded “from the womb.” We often hear parents place the blame for their own incompetence and lack of…

Continue Reading

And they (Esov’s wives) were a source of bitterness of spirit to Yitzchak and Rivkah. (26:35)

Esov married Canaanite girls, the very women who Avraham had admonished Eliezer not to take for Yitzchak. The reality that these women were idol worshippers was a source of anguish to Yitzchak and Rivkah. In stating this fact, the Torah mentions Yitzchak’s name before Rivkah’s. The Midrash gives an insightful explanation for this. Yitzchak, having been reared in an environment of holiness and purity, was more intensely provoked by idol worship than Rivkah. Although Rivkah was a devout believer in Hashem, the abomination of idol worship seemed to lose its odium because of her prior exposure to it. Her tolerance…

Continue Reading

And he said, is he not rightly named Yaakov, for he has supplanted me these two times. (27:36)

The various commentators seem to have one theme in their understanding of hbceghu. Targum Onkelos interprets it as “he has outsmarted me.” Ibn Ezra relates this term to ceg, as in ckv ceg (crooked heart), thereby meaning “to take a crooked and cunning route.” Rashi explains it as “setting a trap.” They all seem to be consistent in explaining ceg as including the idea of devious undertaking with malice aforethought to reach one’s goal.  Indeed, this analysis is confirmed by the fact that Yaakov was compelled to “trick” his brother on two occasions. As Rabbi E. Munk z.t.l. notes, this…

Continue Reading

“And the boys grew up, and it came to pass that Eisav was a man who understood hunting, a man of the field, and Yaakov a single minded man dwelling in tents. (25:27)

Eisav was not a simple person who wantonly lusted after his heart’s passions. He was an intelligent human being who had developed his own philosophy of life. Eisav’s ability to “fool” Yitzchak, a feat which even the Satan could not successfully accomplish, provides evidence of this. In distinguishing Yaakov from Eisav, the Torah characterizes their chosen vocations as the manifestation of their divergence. The Torah describes Eisav as “one who understood hunting, a man of the fields,” while, in contrast, it characterizes Yaakov as “a single minded man dwelling in tents.” Yaakov is not presented as the tzaddik, while Eisav…

Continue Reading

“And he (Eisav) cried out with a great and exceedingly bitter cry. (27:34)

The Torah depicts two brothers who go their separate ways. Eisav was the quintessential hunter, blood thirsty, shrewd and cunning. With his eloquent pious fraud, he was able to cultivate the love of his father. Yaakov, on the other hand, was the son who inherited his fathers characteristics. He was the simple student, the home loving son who served his parents obediently and piously. Moreshes Moshe points out that these two sons grew up with divergent lifestyles. Yaakov requested that Eisav transfer the spiritual birthright to him because it had no meaning to Eisav. Eisav readily agreed to the arrangement,…

Continue Reading

“Two nations are in your womb, and two kingdoms will be separated from inside you.” (25:23)

Rashi explains that while Yaakov and Eisav were still in the womb, they were distinct from one another. One was established in his evil ways and the other in his integrity. The Maharal asks, are we not taught that the evil inclination exerts its influence on the soul only from birth? Here we see that Eisav was already attempting to “run” to do evil while yet an embryo in his mother’s womb! He responds that Eisav did not simply accede to the effect of the evil inclination. Rather, Eisav was naturally attracted to evil elements.   Whatever the case, the…

Continue Reading

“And the first one came out ruddy all over like a hairy mantle, and they called his name Eisav.” (25:25)

Rashi explains that the name Eisav is derived from the root word vag (made). Consequently, the name Eisav was given to him because of his appearance. He was completely formed and matured. We may suggest that the Torah is not merely concerned with describing Eisav’s extraordinary physical appearance, but rather in teaching a fundamental spiritual message, as well. Eisav exemplified a unique type of evil, evil disguised as good. The Midrash compares him to a large vessel, externally bejeweled with diamonds, while internally consisting of earthenware. He cared only for the superficial, viewing himself as complete as long as he…

Continue Reading

“And Yaakov was a simple (perfect) man dwelling in tents.” (25:31)

Many definitions are applied to the word “tam” – simple, plain, scholarly, single-minded, etc. These attributes all apply to Yaakov’s character. The phrase dwelling in tents seems to refer to his amazing diligence in Torah study. Noting the plural term “tents”, the Midrash interprets the Torah’s emphasis to be a message that Yaakov went from one tent of Torah to another seeking whatever Torah knowledge was available. It therefore seems peculiar that the word used for describing Yaakov’s singular devotion to Torah study is “dwelling”. Would it not have been more appropriate to state that “Yaakov studies” in the tents…

Continue Reading

“And Yaakov said sell this day your birthright to me.” (25:31)

The Midrash cites that Yaakov resorted to self-sacrifice in order to attain the birthright from Eisav. It continues to justify Yaakov’s desire for the birthright. This seems puzzling, for we have no indication of self-sacrifice on Yaakov’s part in order to gain the birthright. The Torah only mentions that Yaakov was able to exact the birthright from Eisav through cunning and guile. We may suggest that Yaakov indeed displayed a magnificent sublime form of self-sacrifice. The attribute which characterized Yaakov, is emes (truth) and he excelled in it. For Yaakov to resort to what seems to be subterfuge, even justifiably,…

Continue Reading

“And Eisav despised the birthright.” (25:34)

Whenever one studies this narrative, he will never cease to be amazed at Eisav’s apparent lack of sensitivity to anything of spiritual value. How does one sink so low as to exchange his prized inheritance for a mere bowl of lentil soup? Did Eisav completely lose his concept of spirituality?   Horav Yechezkel Levinstein Z”l notes that this is truly a case in which people follow a misguided perspective of life. How often do we measure success by the yardstick of prosperity, position, or social standing, while simultaneously belittling success in the field of Torah endeavor? How often do we…

Continue Reading

Subscribe To Our Newsletter

Join our weekly Peninim on the Torah list!

You have Successfully Subscribed!