Parshat Toldot
2 Kislev 5762
November 17, 2001
Daf Yomi: Baba Kama 113

Guest Rabbi:
Rabbi Yitzchok Meir Goodman
Young Israel of Far Rockaway, NY

(These items are an elaboration of Torah which appeared in my volume on Breishit "There Shall Be Light")

Yitzchak's brachot to his two sons (27:28-33): When we finally reach these verses, and read the bracha that both brothers were so anxious for- what do we find? The bracha emphasizes prosperity, power and dominion - and a beautiful conclusion, blessing those who bless him, and cursing those who curse him. Compared to the bracha Yitzchak later gave Yaakov as he left home (28:3-4): "May G-d bless you... become a host of nations... give you and your seed the blessing of Avraham... inherit the land... which G-d gave Avraham? - the original bracha pales in comparison.

Many commentators have analyzed what is really obvious from observation. Yitzchak always knew that Yaakov was the great spiritual personality - that he was the worthy recipient of the legacy of Avraham - and the final Bracha had been reserved for him. Yitzchak's error was that he conceived of his sons as a partnership: while Yaakov would be dedicated to sanctity and Torah, Esav would be a great provider and protector as the civil head of their combined hegemony.

(In a cogent psychological observation, Rav Chanoch Ehrentroi, in his masterful volume Kometz HaMincha, feels that Yitzchak's appreciation of Esav was based on his own entirely non-belligerent nature. While Avraham had fought a war against a mighty army, Yitzchak did not even defend his wells against some shepherds! Seeing that Yaakov was also a "sitter in tents" and totally spiritual, he found the aggressive nature of Esav attractive, for people are often impressed by traits that they themselves feel they lack, but would wish to attain.)

Yitzchak thus saw in Esav an image of a powerful leader, and therefore expected Yaakov to bow to his elder brother as the head of government. (This partnership would be similar to the Yissachar - Zvulun partnership agreement, so well-known in rabbinic literature.) It was Rivka forewarned by the message she received while pregnant, - who knew that Esav had no place in Jewish history, and wanted Yaakov to receive any and all of the blessings of Yitzchak.

At what moment does the full truth finally dawn on Yitzchak - to see Esav exactly for what he is? In verse 33, when Esav identifies himself to Yitzchak, after Yaakov took the bracha, Yitzchak "trembled a great trembling - very much" and a most insightful midrash (quoted in Rashi) says: "he (Yitzchak) saw hell open beneath him (i.e. beneath Esav)." These powerful expressions are meant to inform us that Yitzchak has finally had the cathartic experience - no more delusions, or fatherly excuses - he sees his son clearly for the first time. For the balance of the Sidra, he tries to thwart Esav's desire for a bracha, and finally throws him a crumb - a weak two-verse "blessing" without the mention of G-d in it all all. Finally, Yitzchak sees the situation as Rivka knew it for years. (based on several volumes of 19th and 20th century commentators).

It is worthwhile to examine more carefully this "bracha" to Esav. Verse 39, without an introductory "May G-d give you", is quite limited, in comparison to Yaakov's similar verse (28) where Yitzchak added "and much grain and wine". In verse 40: "you will live by the sword and serve your brother" - neither phrase can be called bracha, "and it will come to pass, when you will be sorrowful (following Rashi, Ramban, Sforno, Rashbam...), you will cast off his yoke from your neck". An alternative rendering of the verb (tarid) is from the root "r.d.a." (to rule): "when you gain power, you will cast off..." Accepting this interpretation, the Kli Yakar emphasises the severe limit of this concession to Esav. Now Yitzchak knows all, but is also aware that Yaakov can lose his bracha if he does not follow Torah faithfully. Even so, he denies Esav's dominion over Yaakov in such circumstances, but only permits him to break the yoke! Thus, in totality there is no bracha here at all.

We must also note the wonderful discussion of the Chofetz Chaim (on Torah), based on Rashi's remarks about the use of G-d's name only in Yaakov's bracha. This name - E-lokim - represents G-d as law (i.e. pure justice and truth, exactly as one deserves). Rashi explains that for the tzadik Yaakov (and his future generations), these blessings are conditional on his proper behavior, but for Esav no conditions are made! Why? If the wicked suffer they immediately cry foul and rant against G-d, but the tzadik will always accept the judgement of Heaven and never complain. So too, King Shlomo requests of G-d that when Gentiles come to the Beit HaMikdash to sacrifice and/or pray, G-d accepts their prayer unconditionally, but for B'nei Yisrael -give what they deserve!

[In the Musar volumes, this point is clarified: Just because the tzadik does not complain, let him suffer? Of course not. The basic premise is that the tzadik's problems in this world clear the way for his great reward in the World to Come - his faith despite suffering only adds to the reward. But the rasha, who complains over any hardship and demands good times in this world, is obliged - so as to (not only silence his ranting), but to leave him bereft of any credit in the other world where he will receive his appropriate punishment.]

Thus, says the Chofetz Chaim, we must be firm on our absolute faith in G-d's judgments. If an observant Jew finds he is financially in hard straits, he should understand that G-d knows that affluence will be a curse to him, and that instead his reward in the Olam HaBa will be that much greater. (Thus, the phrase V'tzadik B?emunato Yichyeh" - states that with full faith the tzadik will live - both survive the tribulations of this world - and earn life for the next.)

A well-known story of the Chofetz Chaim is of the Jew whom he asked how it was with him. The Jew answered, in Yiddish, "es hut gekent zein besser" ("it could be better"). This astonished the Chofetz Chaim, who asked in his profound and complete faith, "How can you say that? Surely whatever G-d had given you is for the best, for only He knows what is truly best for you." (Rav Yisroel Meir Kagan - Chofetz Chaim Al HaTorah)