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“And he (Eisav) took Machlas the daughter of Yishmael…as a wife for himself.” (28:9)

  In the Midrash, Chazal infer from the word “machlas,” which is a derivative of the word “mochal,” to forgive, that when Eisav took a wife, Hashem forgave his prior sins. Furthermore, Chazal say that when one gets married, all of his sins are forgiven. We must endeavor to understand this. Why should Eisav’s sins be forgiven because he entered into matrimony? Is marriage some kind of magic moment, such that the instant one places a ring on his kallah’s finger, all of his prior transgressions are erased? For the sin of chillul Hashem, even teshuvah, repentance on Yom Kippur…

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“And he (Eisav) took Machlas the daughter of Yishmael…as a wife for himself.” (28:9)

  In the Midrash, Chazal infer from the word “machlas,” which is a derivative of the word “mochal,” to forgive, that when Eisav took a wife, Hashem forgave his prior sins. Furthermore, Chazal say that when one gets married, all of his sins are forgiven. We must endeavor to understand this. Why should Eisav’s sins be forgiven because he entered into matrimony? Is marriage some kind of magic moment, such that the instant one places a ring on his kallah’s finger, all of his prior transgressions are erased? For the sin of chillul Hashem, even teshuvah, repentance on Yom Kippur…

Continue Reading

“And he (Eisav) took Machlas the daughter of Yishmael…as a wife for himself.” (28:9)

  In the Midrash, Chazal infer from the word “machlas,” which is a derivative of the word “mochal,” to forgive, that when Eisav took a wife, Hashem forgave his prior sins. Furthermore, Chazal say that when one gets married, all of his sins are forgiven. We must endeavor to understand this. Why should Eisav’s sins be forgiven because he entered into matrimony? Is marriage some kind of magic moment, such that the instant one places a ring on his kallah’s finger, all of his prior transgressions are erased? For the sin of chillul Hashem, even teshuvah, repentance on Yom Kippur…

Continue Reading

“And he (Eisav) took Machlas the daughter of Yishmael…as a wife for himself.” (28:9)

  In the Midrash, Chazal infer from the word “machlas,” which is a derivative of the word “mochal,” to forgive, that when Eisav took a wife, Hashem forgave his prior sins. Furthermore, Chazal say that when one gets married, all of his sins are forgiven. We must endeavor to understand this. Why should Eisav’s sins be forgiven because he entered into matrimony? Is marriage some kind of magic moment, such that the instant one places a ring on his kallah’s finger, all of his prior transgressions are erased? For the sin of chillul Hashem, even teshuvah, repentance on Yom Kippur…

Continue Reading

“And he (Eisav) took Machlas the daughter of Yishmael…as a wife for himself.” (28:9)

  In the Midrash, Chazal infer from the word “machlas,” which is a derivative of the word “mochal,” to forgive, that when Eisav took a wife, Hashem forgave his prior sins. Furthermore, Chazal say that when one gets married, all of his sins are forgiven. We must endeavor to understand this. Why should Eisav’s sins be forgiven because he entered into matrimony? Is marriage some kind of magic moment, such that the instant one places a ring on his kallah’s finger, all of his prior transgressions are erased? For the sin of chillul Hashem, even teshuvah, repentance on Yom Kippur…

Continue Reading

He said (Yitzchak), “The voice is Yaakov’s voice, but the hands are Eisav’s hands.” (27:22)

One can only begin to imagine what must have gone through Yaakov’s mind as he approached his father to accept his blessing. Yaakov, the man noted for his integrity, was acting in a seemingly deceptive manner. His mother had instructed him to act this way as the last resort, the only way to obtain his rightful blessings. He had acquired the birthright “fair and square;” he was only collecting his due. Nonetheless, dressing up as Eisav, even if it was at the behest of his mother, was still not typical of Yaakov. Yaakov dressed up with “hairy” clothes to give…

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He said (Yitzchak), “The voice is Yaakov’s voice, but the hands are Eisav’s hands.” (27:22)

One can only begin to imagine what must have gone through Yaakov’s mind as he approached his father to accept his blessing. Yaakov, the man noted for his integrity, was acting in a seemingly deceptive manner. His mother had instructed him to act this way as the last resort, the only way to obtain his rightful blessings. He had acquired the birthright “fair and square;” he was only collecting his due. Nonetheless, dressing up as Eisav, even if it was at the behest of his mother, was still not typical of Yaakov. Yaakov dressed up with “hairy” clothes to give…

Continue Reading

He said (Yitzchak), “The voice is Yaakov’s voice, but the hands are Eisav’s hands.” (27:22)

One can only begin to imagine what must have gone through Yaakov’s mind as he approached his father to accept his blessing. Yaakov, the man noted for his integrity, was acting in a seemingly deceptive manner. His mother had instructed him to act this way as the last resort, the only way to obtain his rightful blessings. He had acquired the birthright “fair and square;” he was only collecting his due. Nonetheless, dressing up as Eisav, even if it was at the behest of his mother, was still not typical of Yaakov. Yaakov dressed up with “hairy” clothes to give…

Continue Reading

He said (Yitzchak), “The voice is Yaakov’s voice, but the hands are Eisav’s hands.” (27:22)

One can only begin to imagine what must have gone through Yaakov’s mind as he approached his father to accept his blessing. Yaakov, the man noted for his integrity, was acting in a seemingly deceptive manner. His mother had instructed him to act this way as the last resort, the only way to obtain his rightful blessings. He had acquired the birthright “fair and square;” he was only collecting his due. Nonetheless, dressing up as Eisav, even if it was at the behest of his mother, was still not typical of Yaakov. Yaakov dressed up with “hairy” clothes to give…

Continue Reading

He said (Yitzchak), “The voice is Yaakov’s voice, but the hands are Eisav’s hands.” (27:22)

One can only begin to imagine what must have gone through Yaakov’s mind as he approached his father to accept his blessing. Yaakov, the man noted for his integrity, was acting in a seemingly deceptive manner. His mother had instructed him to act this way as the last resort, the only way to obtain his rightful blessings. He had acquired the birthright “fair and square;” he was only collecting his due. Nonetheless, dressing up as Eisav, even if it was at the behest of his mother, was still not typical of Yaakov. Yaakov dressed up with “hairy” clothes to give…

Continue Reading

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