Toldos – Peninim on the Torah

ויבא עשיו מן השדה והוא עיף... ויאמר עשיו אל יעקב הלעיטני נא מן האדום האדם הזה... ויבז עשיו את הבכורה

And Eisav came in from the field… and he was exhausted… pour into me how, some of the red stuff… Eisav spurned the birthright. (29,30,34)

We tend to view one’s present offensive behavior without considering the root cause that led to this indiscretion. From character failing to acting out ignominiously, it often takes time as the person evolves from moral deficiency to offensive action. Just as one does not achieve success overnight, he, likewise, does not suddenly descend to the pit of iniquity. Perhaps if we would take heed of the root cause, we might be able to nip it in the bud. Eisav is a perfect example of this. Chazal (Bava Basra 16b) teach that the fateful day that Eisav returned exhausted and famished…

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ויאהב יצחק את עשו... ורבקה אהבת את יעקב

Sruly Schnair In Toldos, 5784

Yitzchak loved Eisav… but Rivkah loved Yaakov. (25:28)

One of the most perplexing aspects of the Yitzchak/Rivkah Yaakov/Eisav narrative is the love Yitzchak showed to Eisav. We have no doubt that Yitzchak was aware of his son’s errant behavior. Certainly, Eisav’s demeanor stood out in stark contrast to Yaakov’s behavior. The commentators grapple with this enigma, each expounding his individual interpretation of Yitzchak Avinu’s positive attitude towards Eisav. Horav Meir Rubman, zl, explains that we can apply two approaches to dealing with – and addressing – the issue of a recalcitrant son who has sadly gone off the derech, who has turned his back on religious observance. It…

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שני גוים בבטנך ושני לאמים ממעיך יפרדו... ורב יעבד צעיר

Sruly Schnair In Toldos, 5784

Two people are in your womb, and two nations from your womb shall separate… and the elder shall serve the younger. (25:23)

The story of Yaakov and Eisav involves complex dynamics between two brothers – two very different brothers who had totally incongruous ways of life, goals and objectives. This was basically the nevuah, prophesy, that Rivkah Imeinu received when she went to the yeshivah of Shem and Ever to seek an explanation for her difficult pregnancy. Much can be derived from the narrative which serves as a lesson concerning family relationships, personal choices and the consequences one must bear as a result of his decisions. Obviously, the entire scenario is cloaked in profound layers of esoteric nature, leaving little for us…

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ויתרצצו הבנים בקרבה ותאמר אם כן למה זה אנכי

Sruly Schnair In Toldos, 5784

The children agitated within her, and she said, “If so, why am I thus?” (25:22)

Chazal teach that vayisrotzetzu, “and they agitated,” is derived from rotz, to run. When Rivkah Imeinu passed the yeshivah of Shem and Ever, Yaakov struggled to leave; and when she passed a house of idol worship, Eisav wanted out. The Bais HaLevi asks the well-known question: We are taught that a Heavenly angel teaches the Torah to the growing fetus. If so, why would Yaakov want to escape to the yeshivah? He was learning Torah from an angel; can one ask for more? The Bais HaLevi explains that such learning is not worth it if it means being in the…

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ויעתר יצחק לד' לנכח אשתו... ויעתר לו ד'

Sruly Schnair In Toldos, 5784

Yitzchak entreated Hashem opposite his wife… Hashem allowed Himself to be entreated by him. (25:21)

The implication of the masculine singular form is that Hashem responded to Yitzchak’s prayer – rather than to Rivkah’s. Chazal (Yevamos 64a) teach that one cannot compare the prayer offered by a tzaddik ben tzaddik, righteous person, the son of a righteous person, (Yitzchak Avinu) to the prayer entreated by a tzaddik ben rasha (Rivkah Imeinu). Thus, Hashem listened to Yitzchak. This concept is most efficacious when each individual supplicant is praying for himself personally. Yitzchak and Rivkah were both praying for the same thing: offspring. Why would Yitzchak’s prayer find greater acceptance than Rivkah’s? Horav Meir Shapiro, zl, explains…

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ויגדלו הנערים

Sruly Schnair In Toldos, 5783

The lads grew up. (25:27)

Rashi writes that when the twins turned thirteen-years-old they went their separate ways. Yaakov Avinu gravitated to the bais hamedrash, while Eisav ha’rasha leaned toward idol worship. It must be noted that their transformation (especially in Eisav) did not just happen in a moment. Their spiritual destination was not a fate accompli. They neither ran nor walked – they gravitated to their respective choices of worship. Indeed, growing up, Eisav was far from being a devoted idolater. On the contrary, he viewed himself as a tzaddik, a righteous and virtuous person. After all, he was so meticulous in his mitzvah…

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ותאמר אם כן למה זה אנכי

Sruly Schnair In Toldos, 5783

And she said, “If so, why is it that I am thus?” (25:22)

Rivkah was experiencing what she perceived to be a strange pregnancy. Something unusual was occurring in her body. When she walked by a house of (monotheistic) prayer, a house of learning, she felt the fetus within her womb gravitating toward it. Likewise, when she passed by a house that catered to idol worship, she once again felt a pulling to leave and embrace the idols. What kind of child was she carrying? Rashi explains the words, Lamah zeh anochi; “Why is it that I am?” Why is it that I am desiring and praying for pregnancy? Had I known that…

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ויעתר לו ד' ותהר רבקה אשתו

Sruly Schnair In Toldos, 5783

Hashem allowed Himself to be entreated by him, and his wife, Rivkah, conceived. (25:21)

Yitzchak Avinu and Rivkah Imeinu both prayed for a child. Hashem replied affirmatively to Yitzchak’s prayer – rather than to Rivkah’s. Rashi explains: “There is no comparison between the prayer of a tzaddik ben tzaddik, the righteous child of a righteous person, to that of a tzaddik ben rasha, a righteous person, the child of a wicked person.” The question is well-known; the answer is also well-known; the “why” however, is not. One would think that after all that Rivkah endured in the home of her youth, she would achieve greater recognition. She achieved tzaddeikes status, despite being the daughter…

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עקב אשר שמע אברהם בקלי וישמר משמרתי מצותי חקתי ותורתי

Sruly Schnair In Toldos, 5782

Because Avraham obeyed My voice and observed My safeguards, My commandments, My decrees, and My Torahs. (26:5)

Hashem gifted the Holy Land to Avraham Avinu due to his fidelity in obeying Hashem’s word. The Torah speaks of four categories of commandments which cover the entire corpus of Biblical and Oral Law, including Rabbinic enactments that were established to safeguard the Torah from incursion. Avraham did all this without Hashem commanding him to do so. He was able to perceive the entire Torah through Ruach HaKodesh, Divine Inspiration, and he observed it voluntarily (Ramban). Chazal teach that Avraham even adhered to the law of Eiruv Tavshilin, joining two cooked foods, in order to prepare on Yom Tov for…

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הנה אנכי הולך למות ולמה זה לי בכרה

Sruly Schnair In Toldos, 5782

“Look, I am going to die, of what use to me is a birthright?” (25:32)

Eisav’s negative position vis-à-vis the bechorah, birthright, is clear: He was not interested in it. His reason: “I am going to die, of what use to me is a birthright?” Rashi explains Eisav’s rationale. He was likely to die as a result of performing the sacrificial service improperly. A deeper understanding of this may be that a life of relinquishment, or spiritual life as he knew it, was tantamount to death. Eisav viewed spirituality, with its various demands and strictures, as an imposition on his desired lifestyle. He was on earth to live – not die. A sincere person understands…

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ויבא עשיו מן השדה והוא עיף... ויאמר עשיו אל יעקב הלעיטני נא מן האדום האדם הזה... ויבז עשיו את הבכורה

And Eisav came in from the field… and he was exhausted… pour into me how, some of the red stuff… Eisav spurned the birthright. (29,30,34)

ויאהב יצחק את עשו... ורבקה אהבת את יעקב

Yitzchak loved Eisav… but Rivkah loved Yaakov. (25:28)

שני גוים בבטנך ושני לאמים ממעיך יפרדו... ורב יעבד צעיר

Two people are in your womb, and two nations from your womb shall separate… and the elder shall serve the younger. (25:23)

ויתרצצו הבנים בקרבה ותאמר אם כן למה זה אנכי

The children agitated within her, and she said, “If so, why am I thus?” (25:22)

ויעתר יצחק לד' לנכח אשתו... ויעתר לו ד'

Yitzchak entreated Hashem opposite his wife… Hashem allowed Himself to be entreated by him. (25:21)

ויגדלו הנערים

The lads grew up. (25:27)

ותאמר אם כן למה זה אנכי

And she said, “If so, why is it that I am thus?” (25:22)

ויעתר לו ד' ותהר רבקה אשתו

Hashem allowed Himself to be entreated by him, and his wife, Rivkah, conceived. (25:21)

עקב אשר שמע אברהם בקלי וישמר משמרתי מצותי חקתי ותורתי

Because Avraham obeyed My voice and observed My safeguards, My commandments, My decrees, and My Torahs. (26:5)

הנה אנכי הולך למות ולמה זה לי בכרה

“Look, I am going to die, of what use to me is a birthright?” (25:32)

YEARS

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