Dvar Torah on Parshat Toldot 5776 2015 – Are You For Real?

We are told:
וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו וְרִבְקָה אֹהֶבֶת אֶת יַעֲקֹב(Gen. 25, 28). Yitzhak was an honest individual and he could not imagine that anyone would lie. When Esav wanted to impress his father about his religiosity he would ask questions about Jewish law. Yitzhak believed he was sincere and he was able to love him. Rivka, on the other hand, had grown up in Lavan’s house and she knew what deception was. She thus saw through Esav’s fraud of his father and could not love him. She saw the honesty of Yaakov and loved him.

It takes a bit of wisdom to see through the charades of people. We must give everyone the benefit of the doubt but should not be so believing that we are easily deceived.

There are some people who can lie with a straight face and can, as the expression goes, sell you the Brooklyn Bridge. While we should not suspect people when we have no reason to but we should be careful with whom we deal. Just because we are honest does not mean that everyone is.

Dvar Torah on the Parsha | Toldot 5774 2013

Yitzchak settled in Gerar, and Avimelech, king of the Philistines, came to make a covenant with him. His reason for desiring this covenant, he explains, was because he saw that Hashem was with Yitzchak. After the terms were completed Yitzchak makes a parting meal for Avimelech.

The Torah then says: וַיֹּאכְלוּ וַיִּשְׁתּוּ וַיֵּלְכוּ מֵאִתּוֹ בְּשָׁלוֹם …, “…and they ate and they drank…and they departed from him in peace.” (Gen. 26,30-31)

Rabbi Simcha Bunim observes that ordinarily when an intelligent man visits a great personality he usually recognizes the great difference between him and the prominent and extraordinary personality. Avimelech though did not comprehend the difference between himself and the uniqueness of the person he just visited.

We are told, he ate and drank and left. The greatness of Yitzchak had no effect upon him. This indicates the Avimelech was not a genuinely great individual.

If we have the privilege of meeting an outstanding personality, we should make every effort to go away a bit changed in our own personality.

Dvar Torah Parshat Toldot 5773 2012

The motive of people’s actions is often difficult to comprehend. It is not rare to misunderstand what someone does and we frequently read into the act a misleading explanation.

Rivka plots to have Yaakov receive the blessing that Yitzchak intends to give to his oldest son Esav. It is understandable why she prefers Yaakov to get that blessing but where does she get the justification for her intention to mislead her husband Yitzchak?

When we look back to the time Rivka was expecting to give birth and she found childbearing very difficult she went to the prophet of her day to seek an explanation of her trouble. She was told she will give birth to twins:
וְרַב יַעֲבֹד צָעִיר, “…and the elder shall serve the younger.” (Gen. 25,23)

For some unexplainable reason Rivka never told Yitzchak of this prophecy. Perhaps, she had some grounds to feel this knowledge would perturb him. We cannot understand her motive in not telling him but this fact may explain her intention in deceiving her husband.

Rivka saw that her oldest son was about to get the blessing that really belonged to the youngest, based on the prophecy she received before they were born. Thus she felt justified in devising a scheme that would right the wrong that was about to happen.

This incident should make us stop and think before we start criticizing when we see someone acting in a manner which we consider improper.

Dvar Torah Parshat Toldot 5772 2011

Yaakov goes to his father Yitzchak to receive the blessings intended for Esav. His mother Rivka advises him to don the garments of his brother so if his father will draw him close he will realize that it is not Esav. Yaakov complies with his mother’s advice and enters into his father’s chambers.

His father does, indeed, feel him and decides that it is Esav and gives him the blessings. What were these blessings? He starts by saying VE’YITEN LECHA HA’ELOKIM MITAL HASHAMAYIM UMI SHEMANEY HA’ARETZ, “And may Hashem give you of the dew of the heavens and of the fatness of the earth and abundant grain and wine.” He continues to grant him superiority over nations who will be subjected under him.

There are two questions that one may ask concerning these blessings. First, he starts with the conjunction “and”, which is a word that connects what proceeded in a sentence and what follows. In the blessing nothing preceded. Why start with the word “and”?

Secondly, these are merely physical and earthly blessings. Nowhere does he mention any spiritual advantages. They are all worldly benefits. One would expect Yitzchak to give his son blessings for spiritual growth and attainment.

From a Midrash we may have an answer to both questions. We are told when Yaakov drew near to Yitzchak, his father suddenly smelled the aroma of Gan Eden, of the Garden of Eden. This, of course, was the pinnacle of spiritual heights. There was no need to offer him that blessing for he already had it. Hence he started with “and” as a continuation of the blessing he had and added the worldly blessing to accompany what he already possessed.

Some people are fortunate that they possess innate gifts and need only to attain other blessings that they did not previously enjoy.

Dvar Torah Parshat Toldot 5771 2010

The Torah tells us: VAYE’EHAV YITZCHAK ET ESAV KI TZAYID BEFIV VERIVKA OHEVET ET YAAKOV, “Yitzchak loved Esav because game was in his mouth, but Rivka loves Yaakov.” (Gen. 25,28) An obvious question that can be asked is why in the case of Esav the past tense, “loved”, is used and with respect to Yaakov the present tense, “loves” is used.

To answer this question we can look at a statement in Pirke Avot where we are told: Any love that depends on a specific cause, when the cause is gone the love is gone; but if it does not depend on a specific cause the love will never cease. (Avot 5;19)

The love of Yitzchak for Esav was dependent on some physical pleasure that he got. That love is not lasting; hence it is referred to in the past tense. The love of Rivka for Yaakov was not because of a special cause but rather because she saw in him the wonderful qualities he possessed. That love will never end. Hence the present tense is used.

Dvar Tora Parshat Toldot (Toldos) 5770 2009

When Rivka gave birth to twins the Torah tells us the names they were given. One was called Esav and the other Yaakov. The first one was born and was covered entirely with hair. Because of this feature he was called ESAV. Rashi explains that he was given this name because he appeared fully developed. His hair was like that of a grown person. The name comes from the root ASO which means made or done. The next one born was given the name Yaakov from the root AKEV which means heel. He was born holding on to the heel of Esav.

These are the literal meanings of the names as explained in the Torah. There is, however, another implied meaning in these names. Esav was born accomplished. He became a hunter and devoted his life to this skill. He was completely “made”. He was “done”. He had no desire to change or to improve himself. The name Yaakov, on the other hand, can have another meaning. True, the root comes from “heel”. But this can imply a “step”. Yaakov was always trying to take another step to improve himself. He wanted to take one step after the other to climb to greater heights.

This trait has survived in his descendants who have always been in the forefront of developing civilizations. His descendants have always been the leaders of new developments and new discoveries throughout history, to this day.

Dvar Torah Parshat Toldot 2008 – 5768 דבר תורה פדשת תולדות

Yitzchak’s people dug wells for water and when they were successful their surrounding neighbors suddenly started to claim: LANU HAMAYIM, “…the water is ours…”. (Gen. 26,20) These people did not dig and did not work to find water. They left it up to Yitzchak’s people to do. When they were successful suddenly the neighbors woke up to claim the wells as their own.

History repeats itself. For centuries very few Jews lived in the land of Israel. They had been chased our, exiled and not permitted to rebuild the land. All the conquerors had the land for generations upon generations and no one did anything with it.

The Jews started to return and began building the land. They made a prosperous country from desolate land. They made the desert bloom. They built industries and the land of Israel suddenly became a desirable spot. Now the neighbors of today like the neighbors of old started to claim that it is their’s. When the Jews were not developing the land no one did and no one claimed it as their homeland. Only after the Jews returned and built it up, only then did enemies spring up and claim, “The water is ours, the land belongs to us”. History has a peculiar way of repeating itself.

Dvar Torah Toldot 2007 – 5768 דבר תורה תולדות

Esav came home from the fields hungry and his brother Yaakov was preparing food. Esav asked for some food and Yaakov agreed on condition that he gives over his birthright to him. Esav readily agreed to this feeling that he did not need it. After eating, the Torah tells us that Esav “ate and drank, got up and left” and then it adds: VAYIVEZ ESAV ET HABECHORA, “and Esav despised the birthright”.(Gen, 25,34)

The Dubnow Maggid poses a question. Why do we believe that Esav despised the birthright? Maybe we can justify his selling the birthright. After all he came home starved and perhaps he felt that unless he ate something immediately he would starve to death. He was prepared to give away anything in exchange for food. To him it was a matter of PIKU’ACH NEFESH, of saving his life.

To this the Dubnow Maggid answers, if this were really so, that he was so starved that he sold his birthright to save his life, then after he finished eating and felt better he should have said, what did I do. He should have protested. He should have argued with Yaakov that he only sold it to save himself but he wants it back. Since he did not protest but merely got up and left then he obviously did not value it. He did, indeed, despise the birthright.

Many times we may do wrong things in the spur of the moment in desperation. However when we calm down we should rethink our actions and take steps to rectify our mistakes.

Dvar Torah Toldot 2006 – 5766 דבר תורה תולדות

Rebecca was having problems with her pregnancy and went to ask from the prophet of her time why she was having trouble. She was told that she was going to give birth to SHNE LE’UMIM, two nations. The usual word for nations is AMIM. Here the word LE’UMIM is used. Samson Raphael Hirsch in his commentary on the Torah refers us to the statement of Chazal: EYN LE’OM ELA MALCHUT, “the word LE’OM implies a kingdom”. (A.Z. 2b) This means a system of government.

Rebecca was informed that she will give birth to two different systems of government. One will built up its greatness on spirit and morals, the humane in humans; the other would seek its greatness in cunning and strength. A government built on spirit and morals is the opposite of one built on strength and violence. From their very birth these two children of Rebecca lived vastly different lives.

Rebecca was also informed ULE’OM MILE’OM YE’EMATZ, “one government will be mightier than the other”. (Gen. 25,23) One form of government will be stronger than the other. The scales will constantly sway from one to the other.

In our time we see that this prediction is still relevant. We have seen evil nations warring against democracies. We see also today how the Islam world is trying to dominate and destroy nations through means of terror. We believe that in the end truth and justice will prevail

Dvar Torah Toldot 2005 – 5765 דבר תורה תולדות

We are told that Yitzhak dwelled in Gerar and he was well accepted there. Furthermore, Avimelech, king of Gerar, warned his people that no one should harm him.(Gen. 26,11) Yitzhak was living freely in the land and began to prosper. Then we learn of Yitzhak’s struggle with his neighbors. Whenever he dug a well, they came and stopped it up. Whatever Yitzhak did, his neighbors were dissatisfied.

Finally, Avimelech tells Yitzhak: LECH ME’IMANU, KI ATZAMTA MIMENU ME’OD, “Go away from us for you have become much mightier than us.”(Gen. 26,16) The Chafetz Chayim says that here the Torah reveals the true reason for the hatred of Jews, because we have become mighty.
No one in his proper mind would say that Jews have become mighty in a physical sense. No one could claim that Jews, living among the gentiles, developed a powerful army that they had to fear. The “might” that is intended here refers to their financial and influential ability. Wherever the Jew went he soon extricated himself from poverty and from a lowly position to become a moving force in society.

This our neighbors cannot accept. They want the Jew to be subservient to them and to have to depend on their graciousness for their survival. They cannot deal with Jews who are self-sufficient and get along on their own.
That is also why the world is so antagonistic to Israel. They cannot understand how little Israel, in such a short time, has managed to accomplish so much against all odds and hostile neighbors. They cannot tolerate successful Jews.

Dvar Torah Toldot 2004 – 5764 דבר תורה תולדות

We all know the story of how Yitzhak loved Esav and Rivka loved Yaakov. Chazal tell us that Yitzhak was fooled by Esav who made him think that he was very righteous. He would ask him Halachic questions so as to give the impression that he was very observant and wanted to learn the laws. Rivka, on the other had, was able to see through Esav’s charades and did not fall for such shams.

Why was it that Yitzhak could be deceived while Rivka saw through these shenanigans? The difference between the backgrounds of the two parents could be the answer. Yitzhak grew up in the household of Avraham who was a Tzadik and his word was to be trusted. Yitzhak took people’s statements at face value and did not question their honesty.

Rivka. However, grew up in the same household as her brother Lavan. He was a dishonest man and Rivka knew that you cannot always believe what people say. She questioned Esav’s motives and so was able to see through his actions.

We live in a world where people are not always honest. We should be suspicious of people and try to really understand their intentions. We should not be so naïve to believe everything we see and hear. That does not mean that we should suspect everyone and their motives. It simply means that we cannot take everything at face value. We have to be wise enough to discern between what is true and what is not.

Dvar Torah Toldot 2003 – 5763 דבר תורה תולדות

We are told that Yitzhak’s people dug in the valley and found fresh water. Suddenly the shepherds of Gerar started to argue with the shepherds of Yitzhak claiming that this was their water. (See Gen. 26:19) Why did the shepherds of Gerar not stop Yitzhak’s people while they were digging and claim it was their land? Why did they wait until they struck water before starting to protest?

This symbolizes the way the world has always treated the Jews in the foreign lands and how they continue to treat Israel today. There never was any objection to the Jews when they worked hard and tried to raise themselves out of poverty. It was only after they succeeded and began to thrive and flourish did they hear cries that Jews are powerful and are threatening the whole country.

Israel today is in the forefront of scientific and medical development. The world is ready to use our technology and our inventions and discoveries to save lives and help the progress of civilization but begrudges our successes. The world cannot accept a prosperous Jewish state and would rather support the dictatorial Arab regimes. We, however, have the promise of Hashem in this week’s Parsha that says: Live in this land and I will be with you and bless you, for to you and your offspring will I give all these lands. (Gen. 26:3). We have faith that this promise will be fulfilled.