Divrei Torah Toldos
Torah Table of Contents
The Mother of All Blessings, Rebbe Yechezkel of Kuzmir A Resounding Voice, Divrei Yisrael For Tomorrow You May Die, Yisa Bracha The Ultimate Yissachar / Zevulun Symbiosis Parshas Toldos, From Reb Motti Rosen z"l
based on a ma'amar from Rebbe Yechezkel of Kuzmir, found in the appendix to Divrei Yisrael
"And he didn't recognize him, for his hands were hairy like the hands of Esav; and he blessed him" [Breishis, 27:23].
Our holy sefarim tell us that Yaakov Avinu had to take the brachos [blessings] away from Esav with cunning, since the blessings were taken away from Adam HaRishon with cunning [see Breishis, 3:1], when he was "tricked" into eating from the Tree of Knowledge. Our Sages [Baba Metzia, 84a] tell us that Yaakov Avinu's beauty was a reflection of Adam HaRishon's; therefore [as an inheritor of Adam], he took back the brachos.
The effect of Yaakov Avinu's receiving the brachos from his father Yitzchak was, that even at a time when the Jewish People would not be on a lofty spiritual level, they would still be able to receive all of the bounty and blessings of this [physical] world. This was accomplished when Yaakov's mother Rivka placed goatskins on Yaakov's arms and neck.
Rivka did this because she knew that although Yitzchak's physical eyesight was "dimmed", his spiritual vision was not. Yitzchak wanted to bless Esav with the blessings of this [physical] world, and Yaakov with those of Olam Haba - the World to Come, as our sefarim relate. She therefore clothed Yaakov with Esav's clothes and goatskins, so that he would "be" Esav completely. That is, wherever Yitzchak would feel and smell "Yaakov," he would detect "Esav". Yaakov was thereby blessed with the bounty of this world.
Another reason she did this is because she knew that it would be beneficial and fitting for both of her sons. Therefore, after each of the sons received all of the blessings that were truly fit for him, Rivka is referred to as the "mother of Yaakov and Esav" [Breishis, 28:5]. This was because she was truly the mother of both of them equally, and she effected the best for each one.
Translated by Reb Yitzchak Dorfman of Yerushalayim, a Modzitzer Chassid
based on a ma'amar in Divrei Yisrael, Parshas Toldos
"HaKol Kol Yaakov - the voice is the voice of Yaakov." [Bereishis, 27:22]
It seems the repetition of the word kol [voice] is out of place here. The verse could have been understood without the Torah using the double language. However, it may be compared, somewhat metaphorically, to a bell with its clapper. When the two are together, the sound resonates. However, one without the other is of no significance. The voice may be understood in a similar manner. When a person is tocho kebaro - when his penimius is the same as his chitzonius, the external and the internal are in perfect harmony with each other - then the Kol, the voice, as in one's prayer or supplication, goes straight to the Heaven. This is implied in the verse [Shemos, 28:35]: The kol, the sound of the Kohen Gadol [high priest] shall be heard when he enters the Sanctuary. When the voice is merely external, it's like the bell without the clapper, which makes no sound.
This necessity, of the duality of the voice, is implied in the word kol itself. The gematria [numerical value of the letters] of kol is 136. The gematria of the milui - the internal letters of each letter* of the word kol - is also 136. Thus it is hinted that only when the internal aspect of the kol is like the outside, is it in its true integrity.
*Editor's note - to further explain the milui, this is a type of gematria derived from "spelling out" the letters of the word in question. In our case, the letters of the word kol would be spelled out Kaf, Vav, Peh; Vav, Vav; and Lamed, Mem, Dalet. The milui would then be the 'inside' letters [Vav, Peh, Vav, Mem, Dalet] which equals 136.
Translated by Reb Leibel Kruger of Bnei Brak, a Modzitzer Chassid
based on a ma'amar in Sefer Yisa Bracha, Parshas Toldos
"[Yaakov said] sell, as this day, your birthright to me - michra kayom es b'chorascha li" (Breishis, 25:31)
The Imrei Shaul Zt"l questions the verse's phraseology. The word Kayom [as this day] is seemingly superfluous. He starts his answer by citing another ma'amar where a similar problem is presented. In Parshas R'ei, the verse says, "See I present before you today a blessing and a curse - R'ei anochi nosen lifneichem hayom bracha u'klalah" (Devarim, 11:26). The word hayom [today] there too is seemingly unnecessary.
The Imrei Shaul's answer there is based on the following idea. Our Sages teach us that there are two philosophies one can have as how to go about his everyday life, that of a tzaddik (righteous man) or that of a rasha (wicked man). A tzaddik repents daily, out of fear that today may be his last day alive, as our Sages tell us (Shabbos, 153a) "Repent today, because tomorrow you may die." The rasha, on the other hand, has a different attitude, he sins today and surrenders to his negative urges, for today may be his last day alive and he might as well enjoy it, as the verse states (Yeshayahu, 22:13), "eat and drink, for tomorrow we shall die." A tzaddik and a rasha are both worried today may be their last day alive, but each handles his last day differently. A tzaddik is worried about what is to come after he dies, the merits of an afterlife, a rasha, contrariwise, denies that merit for the pleasures of this world.
This concept is applied to explain the verse in Parshas R'ei. "See I present before you today a blessing and a curse - R'ei anochi nosen lifneichem hayom bracha u'klalah." It can be understood as follows, "See I present before you today," the belief that life has to be taken one day at a time, and today is the only day in existence. Included in hayom is a blessing and a curse. Then next verse continues, the blessing will be if you listen to my voice, and involve yourself in repentance and good deeds. The curse will be if you don't listen to my voice, and sin today.
Returning to our verse, the Imrei Shaul Zt"l applies this very idea. When Yaakov said, "Sell as this day [Kayom]," he was implying, your [Esav's] idea of this day is to eat, drink and live life to its fullest, for you deny the world to come, and the birthright should be of no value to you. But on the other hand, I have a contrary belief, I have to repent today, for I believe that there is an afterlife and the birthright is therefore of much value to me. Esav agreed with Yaakov, and said, "Behold I am going to die, so of what use to me is a birthright" (Breishis, 25:32), meaning, what is it going to do for me? The Imrei Shaul continues, we can now understand the Targum Yonasan, whose translation is often seen to be an alternate explanation. The Targum says that Esav denied the world to come. Esav was only interested in his present urges, enjoying the present world, he had no interest in the world to come and the value the birthright would have in the world to come.
The Imrei Shaul applies this to a verse recited in "Kol Mekadesh", in the zemiros of Shabbos. "It is a holy day from beginning to end." He explains that every day has the capability of being a holy day, if a person reminds himself of the beginning and the end. That is, the beginning, where a person came from, and the end, where a person is destined to go. If a person will constantly remind himself of these two things, and will understand the need to repent daily, his day will fulfill its potential of being holy.
Translated by Reb Shlomo Gelbtuch of Brooklyn, a Modzitzer Chassid
"Ya'avducha amim v'yishtachavu lcha le'umim - The nations will serve you, and all the races will bow to you" (Breishis, 27:29)
Rav Yechezkel of Kuzmir says that this verse is like the verse found in Parshas V'zos HaBracha [Devarim, 33:18], "Zevulun be happy in your travels, and Yissachar in your tents". The Midrash explains that through the tribe of Zevulun's business ventures, the tribe of Yissachar was able to constantly study Torah and serve G-d. The tribe of Zevulun received Divine reward for supporting the tribe of Yissachar. This is what our forefather Yitzchak blessed our forefather Yaakov, that he should receive the abundance of the nations. Through this abundance, Yaakov was enabled to serve G-d, the Awesome One, properly.
This is what is meant by the verse, "Ya'avducha amim" - literally, "the nations will serve you," but it can also be understood as, "the nations will enable you to serve." That is, the nations will assist your service to G-d by the monies given to you. Because when they [the nations of the world] will give you their abundance, this will result in your giving praise to G-d for it. And this is what is meant by "v'yishtachavu lcha le'umim," literally, "all the races will bow to you," but again, R. Yechezkel explains that it means that the races will enable you [Yaakov], through their abundance, to bow to G-d, which will be their tikkun [rectification].
This same concept applies to the holiday of Sukkos, when we are judged for water, which is the primary ingredient of any and all human needs. This is the same holiday when seventy bulls were sacrificed, which represent the seventy nations of the world - and our hope for their survival. The parallel continues - their continuity is based on their giving us their abundance. In other words, their primary achievement is their sharing in our Divine Service - which provides them their tikkun.
Translated by Reb Yehuda Nathan of Brooklyn, a Modzitzer Chassid,
In memory of his brother Refoel Yaakov ben Binyomin Bela,
who died on Cheshvan 28, 5734
What does Hashem Elokecha ask from you,
but to fear Hashem Elokecha and to
walk in His ways? (Dvarim, 10:13)
A Dvar Torah from Reb Motti Rosen z"l, grandson of Harav Shaul the Second Rebbe
"El Lavan Ben Besuel HaArami, Achi Rivka, Aim Yaakov V'Esav" (Perek 28:5). The Pasuk tells us that Yitzchak sent Yaakov to live by Rivka's brother Lavan. The question can be asked, why does the Pasuk find it necessary to say "Aim Yaakov V'Esav", mother of Yaakov and Esav? Wasn't it enough to just say "Achi Rivka", the brother of Rivka? We know the Torah doesn't just add words, so what is the Chumash trying to teach us?
If you look at Rashi on the words "Aim Yaakov V'Esav", it says, "Einie Yodeah Ma Milamdenu", I don't know what this teaches us. The Sifsei Chachomim asks, if Rashi doesn't know, why does he say anything? There are many Pesukim on which Rashi doesn't comment. Why say, I don't know, just don't say anything. The Sifsei answers that Rashi had a number of explanations, he wasn't sure which to put down. Again, there are many places where Rashi brings down more than one explanation. So what are we supposed to learn?
One can explain the words of Rashi in this manner. When a young man is involved in a Shidduch and is interested to know what his children will be like, he should look at the girl's brothers. Children generally take after their mother's brothers. The same then can be said in the reverse. If you want to know about the character of a man, look at his sister's children.
Yitzchak was trying to prepare Yaakov for what he would find in Lavan's house. "Achi Rivka", if I want to know about
Rivka's brother, I have to look at Rivka's children. "Aim Yaakov V'Esav", Rivka is the mother of Yaakov and Esav.
That is what Rashi means when he says "Einie Yodeah Ma Milamdenu" I don't know what he, Lavan, will teach you
because I don't know whether he is like Yaakov or like Esav.
Submitted by Chumi Friedman, daughter of Reb Motti Rosen z"l
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