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11/18/2006

 

 

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TOLDOS

AISAV SELLS HIS BIRTHRIGHT TO YAACOV

Everyone knew the sad news. Avraham had passed away.

Yitzchak sat down to mourn for his father, and Yaakov went himself to the kitchen to prepare lentils for his father since lentils are the dish that is served to mourners.

Why are lentils given to mourners? They are meant to comfort him with the knowledge that just as the lentil is round, so does the wheel of fortune revolve in the world, striking sometimes one and sometimes another.

There was only one person in the house who was not affected by the tragedy of the day - Aisav. He disappeared to the field as usual. On this day, Aisav committed the sin of taking a girl who was betrothed to someone else. He also killed Nimrod (who was a son of the Nimrod slain by Avraham). This happened in the following manner:

As Aisav was hunting in the field, he discovered Nimrod's soldiers at a distance, surrounding King Nimrod. Nimrod wore the precious garments which Hashem had made for Adam that bore designs of animals. These attracted all beasts of the field and subdued them. Aisav immediately desired these clothes. He waited until Nimrod's soldiers left the king and he was only guarded by two men. Aisav approached him stealthily and attacked him from the back, cutting off Nimrod's head. The two men who were with Nimrod threw themselves at Aisav, but he killed them also. Aisav robbed Nimrod of his precious garment and now returned home, exhausted from the killing. He was worried that Nimrod's descendants would avenge their father and he might be slain by them.

When Aisav entered, he found Yaakov cooking in the kitchen. Aisav snickered, "Why do you trouble yourself to prepare this elaborate dish? There is a great variety of delightful food which may be consumed with less involved preparation: fish, insects and bugs, pork, and so on!"

"You surely heard that our grandfather Avraham died and our father Yitzchak is mourning," replied Yaakov. "I am therefore cooking lentils, the food of mourners, to give to Yitzchak!"

"What, the old man Avraham was cut off from this exciting world already? He didn't live hundreds of years?" Aisav sneered. "He is gone forever, never to arise again! He died, just as the first man Adan died and will never return, and just as the righteous Noach who rebuilt the world died an eternal death!"

Aisav thus denied olam haba (the world to come) and techias hamaisim (the resurrection of the dead).

The wicked Aisav believed that the main purpose of man is to live a long and good life in this world.

Aisav looked at the lentils, noticing that Yaakov also had a bottle of wine. "I am famished," Aisav exclaimed. "Just give me some of that red wine you have here and pour this red food down my throat!" He was so tired and weak that he was unable to even lift up the dish and serve himself.

Aisav opened his mouth as wide as a camel. Yaakov was dismayed. "How could this wicked man who denied olam haba be the future head of the household?" he wondered. Was Aisav worthy to exercise the right of the first-born, offering the sacrifices for the household?

Yaakov thought, "I will acquire the right to offer sacrifices in his stead." He explained to Aisav, "I prepared this dish for my father, and I do not want to lose the mitzva of giving it to him on account of you. If you wait a little while, I will prepare you another dish. If you want to eat immediately, I will give you what I prepared for our father, but only on one condition: that you sell me your birthright! I am allowed to give away this dish which was intended for a mitzva, for the sake of acquiring a different mitzva - bying the birthright!"

"Of what benefit is the birthright to me?" Aisav replied disdainfully. "After exerting myself all my life in the Divine service, I will die just like all other people who did not sacrifice. Therefore, why should I trouble myself with His service?"

Aisav pointed with his finger upwards and exclaimed, "Why do I need Him?" He thus denied Hashem's providence.

Aisav cried out (25:32), WHY DO I NEED THE BIRTHRIGHT?"

The Heavenly Voice echoed, WHY DO YOU NEED THE BLESSING?"

Yaakov knew his wicked brother well, that his mood was fickle and his decision meaningless. He therefore said to Aisav, "Let us make this sale as crystal clear as the day! Swear to me by Yitzchak's life that the birthright will be mine forever!"

Aisav swore.

Yaakov bought the birthright by paying Aisav with gold. In conclusion of the deal, Yaakov fed Aisav a meal of lentils and bread.

From where do we know that the transfer of the first-born right from Aisav to Yaakov was approved by Heaven? This is evident from the fact that Hashem calls Yaakov's descendants, "Yisrael is my son, my first-born." (Sh'mos 4:22)

The angels Michael and Gavriel noted down that the birthright belonged to Yaakov.

Aisav invited a gang of hooligans from the street and told them, "Let us dine together at Yaakov's expense!"

They ate and drank and mocked Yaakov, to whom Aisav had sold a birthright which, in their eyes, was worthless.

At the time of the sale, Aisav laughed at Yaakov's naiveté. This simpleton Yaakov had given away a good substantial meal in return for a birthright which at that time was of no tangible value. Aisav was amused at having deceived the tzaddik whose sole aspirations in life were of spiritual nature.

What was the end of the story? Aisav cried out bitterly, finding out that the momentary gain realized by selling his birthright had caused him an eternal loss. Similarly, the rasha (wicked) exchanges eternal values for transitory enjoyments. He may trade in a teffilla (prayer) with concentration, or a few hours of Torah-study, for the pleasures of a higher standard of living. In his heart he scorns the tzaddik who devotes himself single-mindedly to Hashem's service. How great and bitter will be his outcry of disappointment in the World of Truth, when he will find out that he exchanged the real and lasting thing for the mirage of a sweet life.

[Rabbi Moshe Weissman, The Midrash Says, The Book of Beraishis, p.245-249]

THE CHACIDIC DIMENSION

Compiled by http://www.neshamaart.com

INWARDNESS: THE PATH TO POSTERITY

Adapted from Likkutei Sichos, Vol. xv, p.191ff: Vol.xxv, p.123ff

A LASTING LEGACY

All of us want to be remembered. We want our lives to bring something lasting into the world. This is the message of Parshas Toldos: that a person can leave a legacy that will continue to thrive after his passing.

Our Rabbis offer two definitions of the word Toldos:

a) Progeny, this includes a person's biological children and his "spiritual children," i.e., individuals whom he has taught. Both types of children perpetuate a person's influence.

b) The chronicles of one's life and experiences. When a person's life is filled with inner meaning, stories about his life provide inspiration for people in coming generations.

A FOUNTAIN OF INNER STRENGTH

With whom does the Torah choose to associate the message of Toldos? Yitzchak. Two things reflect the nature of Yitzchak's Divine service: a) unlike his father Avraham, he never left Eretz Yisrael, and b) his efforts were focused on digging wells.

Avraham spread G-dliness in the lands in which he sojourned. He "proclaimed...to the entire world...that there is one G-d and it is befitting to serve Him. He would travel from city to city and from country to country, gathering people and proclaiming [G-d's existence]."

Yitzchak by contrast, never traveled outside the Holy Land, and even within Eretz Yisrael, we do not find many stories of his efforts to reach out to others. His Divine service had an inward focus.

This is reflected in his preoccupation with digging wells. "Digging" refers to the work of reaching one's G-dly core and tapping it as a source of inner strength. Each of us has a neshama (soul) which is "an actual part of G-d;" every entity is maintained by a G-dly spark. Yitzchak's goal was to activate these inner potentials, bring them to the surface and, use them to initiate positive change.

In this manner, the awareness of G-d becomes an integral part of one's life. It does not remain dependent on the teachings of others, but comes from one's own insight. This in turn enables one to realize the G-dliness present in every element of existence.

In this context, our Sages interpret the verse, "Dwell in this land," as "Cause the Divine Presence to rest in this land" - help the world manifest its G-dly core.

INWARDNESS WHICH LEADS OUTWARD

This is surely a worthy path of Divine service, but why is it associated with the name Toldos, which means "progeny"? It would seem more appropriate to associate the concept of Toldos with the Divine service of Avraham, for he actively sought to communicate the awareness of G-d to others.

By naming this reading Toldos our Rabbis underscore the fact that the inwardness of Yitzchak also produces "progeny." Yitzchak's Divine service and the positive influence it generated attracted the attention of others and motivated them to follow his guidance. In this vein, our Torah reading relates that Avimelech, king of the Philistines, and Phicol, his general, came to visit Yitzchak and told him: "We have seen that G-d is with you."

Yitzchak's divine service brought them to recognition of G-d's active presence in the world. Indeed, the awareness inspired by Yitzchak was more permanent than that generated by Avraham, for it came from the people themselves. Yitzchak's internalized bond with G-d inspired the people around him to perceive G-d's influence.

TO COMMUNICATE TO OUR CHILDREN

In the most complete sense, our desire to be remembered is focused on our children. We want them to continue and further our principles and values. And here a difficulty arises: Yitzchak's children were Eisav and Yaakov. Yaakov indeed perpetuated and enhanced Yitzchak's Divine service. Esav, however, rejected Yitzchak's path entirely. Moreover, this difficulty is compounded by the fact that a major portion of the Torah reading concerns itself with Esav. Indeed, on the phrase "And these are the toldos of Yitzchak," the Midrash states that the word toldos refers specifically to Esav.

Although Esav's conduct did not openly demonstrate that he was Yitzchak's son, the connection nevertheless existed. This is reflected by our Sages' statement that Esav's head was buried "in the bosom of Yitzchak his father." Similarly, our Sages explain that, in contrast to Yishamael, who is not considered an heir of Avraham, Esav is considered one of Yitzchak's heirs. For the home of Esav's soul, his head, contained powerful divine sparks associated with Yitzchak.

For this reason, Yitzchak desired to give his blessing to Esav rather than to Yaakov. As a father, Yitzchak was constantly struggling to motivate Esav to live up to his spiritual potential, and he thought that granting these blessings to him would further this purpose.

The pattern which G-d invested in the world, however, is that Esav will not uncover his spiritual potential independently. Instead, it is Yaakov - and his descendants - whose Divine service reveal this resource. This is reflected in the labors of the Jewish people in the present exile, identified as "the exile of Edom (Esav)" - to uncover the spiritual potential which Esav possesses.

The final consummation of these efforts will come in the Era of the Redemption, when "deliverers will go up to Mount Zion to judge the mountain of Esav, and the sovereignty will be G-d's." (Ovadia 1:21) At that time, the powerful spiritual energies which Esav possesses will surface and be given appropriate expression.

A Source of Light for All Mankind

Our Sages relate that in the Era of the Redemption, Jews will praise Yitzchak, telling him: "You are our Patriach." For in that era, the inward thrust of Yitzchak will permeate all existence. "The occupation of the entire world will be solely to know G-d. The Jews will be great sages and will know the hidden matters, attaining an understanding of their Creator to the [full] extent of mortal expression." (Rambam, Mishneh Torah, Hilchos Melachim 12:5)

Although all Jews will then live in Eretz Yisrael, they will - as their ancestor Yitzchak did - influence mankind as a whole, motivating all to seek G-dly knowledge. "And it shall come to pass in the end of days that the mountain of G-d's house will be established on the top of the mountains...and all the nations shall flow unto it. Many people shall say: 'Come let us ascend the mountain of G-d...and He will teach us of His ways." (Isaiah 2:2-3) May this take place in the immediate future.

[In the Garden of Torah, Volume 1, p.33-38]