Weekly Reading Insights: Toldot  

Overview of the Weekly Reading

Torah: 25:19-28:9;
Haftorah
: Malachi  1:1-2:7 (because the second verse mentions Yaakov & Esav)

 

FROM THE CHASSIDIC REBBES MOSHIACH THIS WEEK

"And they called his name Esau." (25:19;25)
The name Esau is derived from the Hebrew word meaning done or completed. Esau felt whole, satisfied and comfortable with his spiritual status, and was thus lacking any desire to elevate himself. Jacob, by contrast, is derived from the word meaning heel. No matter how high a spiritual level Jacob achieved he considered it as nothing, and was consistently motivated to elevate himself further.
(Shem MiShmuel)
(Sefer HaMaamarim 5738)


Esau is symbolic of the forces of evil and impurity, which were created for the purpose of the Jew transforming them into goodness and light. (In fact, it is due to this inner, positive reason that the Torah refers to Esau as "the generations of Isaac.") The Hebrew name Isaac is related to the word for laughter. When "Esau" is successfully changed into good, G-d "laughs," as it were, and derives great pleasure from the transformation.
(Sefer HaMaamarim 5738)

"The first emerged...and they named him Esav. After, his brother emerged, and his hand was grasping Esav's heel, and they named him Yaakov." [25:25-26]
Esav symbolizes the animal soul and the impulse to evil, so he was born first, just as the impulse to evil becomes part of a person before his impulse to good. Yaakov symbolizes the divine soul and the impulse to good. His hand was grasping Esav's heel, teaching that the purpose of the descent of the divine soul into the physical world is to spiritually rectify the body and the animal soul.
(From Likutei Sichos - translated from MiMaiyanei HaHassidus p.164 )

"And one people shall be stronger than the other." (25:23)
"When one rises, the other falls." (Rashi)
Jacob and Esau symbolize the struggle between the
G-dly soul and the animal soul, between a person's good and evil inclinations. When a Jew's G-dly soul is dominant and exerts itself, there is no need to combat the animal soul-it falls by itself. Light does not have to fight darkness to illuminate--as soon as it appears, the darkness vanishes. So too, does the light of holiness dispel all evil.

(Sefer Hamaamarim -from L'Chaim #188)


"Isaac loved Esau...but Rivka loved Jacob." (25:25)
Isaac was a "perfect offering," whose "style" of Divine service was somewhat removed from the material world and its concealments. Rivka, by contrast, had grown up in household surrounded by devious people. When Esau asked his father how to "tithe salt," it was beyond Isaac's imagination that his son was being deceitful. Rivka, however, with her experience in the ways of the world, recognized that it was only a scheme to impress his father, and "loved Jacob" for his quality of truthfulness.
(Der Torah Kval)

"The boys grew up, and Esav [Esau] was an expert hunter." (25:27)
"Expert at deceiving his father into believing him to be pious and a scrupulous observer of the commandments." - Rashi
Esav's hypocrisy is symbolic of our present Exile, in which the forces of evil are not as readily identifiable as they were during previous exiles. It is for this reason that our Exile is termed "Galut Edom" ("the Exile of Edom"), for the nation of Edom is descended from Esav. When Moshiach comes, the "Deliverers will go up to Mount Zion to judge the mount of Esav, and kingship will be the L-rd's."
(Lubavitcher Rebbe) (from L'Chaim #341)


"There was famine in the land, besides the previous famine in the days of Abraham." (26:1)
We are taught that there are ten significant famines that came and will come to the world at different points of history. Nine of them are recorded in the days of: Adam, Lemech (the father of Noah), Avraham, Yitzchak, Yaakov, the Judges, King David, Eliyahu, Elisha. The tenth famine which will be divided among many generations leading to the time of Mashiach. There will be yet one other famine during the times of Mashiach -- a famine to hear the words of G-d (Torah study). This final famine will be as strong as the other ten combined. Yet it will be different than the others in that it will be entirely good, for it will lead to the time when "The earth will be filled with the knowledge of G-d as the water covers the ocean" (Isaiah 11:9).
(From Discover Moshiach in the Weekly Torah Portion, as posted on Mashiach.org)

"I will be with you and I will bless you...because Avraham obeyed My voice...." [26:3-5]
Since G-d blessed Avraham and Yaakov each in their own merit, why did G-d bless Yitzchok in the merit of Avraham and not in his own merit? Because Yitzchok was connected to the Divine attribute of Gevurah ("strength", "discipline"), and from Gevurah there can be no flow of blessings. Avraham, however, was connected to Chessed ("kindness") from which multitudes of blessings flow freely.
(from Likutei Levi Yitzchok -translated from Sichat HaShavuah #309)

"The man [Isaac] became great, and grew more and more..." (Gen. 26:13)
It is common that as a person becomes richer, the person within him becomes smaller and smaller. The greatness of Isaac was that even though he became more and more wealthy, he increased and expanded in his qualities as a person.
(Rabbi Yitzchak of Torchow)

"They departed from him in peace." (26:31)
Even after having partaken of a meal with the tzadik, Isaac, Avimelech still departed convinced of his own self-importance. This is something that a Jew would have been unable to do. A Jew, when in the presence of a tzadik, realizes his own shortcomings and is humbled.
(Reb Bunim)

"Isaac had grown old and his eyesight was failing." (27:1)
"Isaac's eyesight was failing him so that Jacob could receive the blessing." (Rashi)
Was it necessary for Isaac's eyesight to fail him? Wouldn't it have been "easier" for G-d to have revealed to Isaac that Esau was wicked and therefore undeserving of the blessing? G-d didn't want to speak badly about Esau! If this is true concerning the wicked Esau, all the more must we be extremely careful not gossip about or slander any Jew.
(Likutei Sichot)

"You shall stay with him a short time ... until your brother's fury turns away ... until your brother's anger turns away." ( 27:44, 45)
Rebecca advised her son Jacob what to do: "Run away to my brother Laban and wait until your brother gets over his anger. How will you know when that time has arrived and he is no longer angry at you? When you yourself stop holding a grudge against him." Rebecca understood the reciprocity of human emotions: Love is reciprocated with love, and hatred elicits a like response in others.
(Baal Hahaflaah -from L'Chaim #897)



 

 


"And Isaac entreated G-d on behalf of his wife, because she was barren" (Gen. 25:21)
Isaac had an explicit promise from G-d that he would have children, as He had already assured Abraham that "by Isaac shall your seed be called"; that this had not yet been fulfilled was thus attributable to his wife. Isaac therefore prayed to G-d "on behalf of his wife" that the children should come from her.
(Maora Shel Torah -from Lchaim 1047, with permission)

"Two nations are in your womb... Each nation will overpower the other, and the older will serve the younger." (Gen. 25:23)
When Rivkah was pregnant with Yaakov and Esav, and she was feeling them fighting within her, she asked G-d why she was having so much pain. She received the above answer. The descendants of Esav are the ones who are now keeping the Jewish people -- the descendants of Yaakov -- in exile. They "overpower" us during the period of Exile. But in the days of Melech HaMashiach, the Exile will end and the Jewish people will be free. Then, "the older" -- those from Esav -- "will serve the younger" -- those from Yaakov.
(Midrash Hagadol)
[Adapted from Discover Moshiach in the Weekly Torah Portion (by Rabbi Berel Bell and the students of Bais Chaya Mushka Seminary of Montreal), as published on www.mashiach.org]

"The boys grew up, and Esav [Esau] was an expert hunter." (Gen. 25:27)
"Expert at deceiving his father into believing him to be pious and a scrupulous observer of the commandments." - Rashi
Esav's hypocrisy is symbolic of our present Exile, in which the forces of evil are not as readily identifiable as they were during previous exiles. It is for this reason that our Exile is termed "Galut Edom" ("the Exile of Edom"), for the nation of Edom is descended from Esav. When Moshiach comes, the "Deliverers will go up to Mount Zion to judge the mount of Esav, and kingship will be the
L-rd's."
(Lubavitcher Rebbe)
[Reprinted with permission from L'Chaim Magazine (www.lchaim.org).]

"Eikev (because) Abraham listened to My voice." (Gen. 26:5)
The word eikev also means "heel." The implication is that Abraham listened with his total being; even the lowest and most material part of his body was imbued by the word of G-d. When the service of G-d penetrates a person's total stature, even his "heel," one can be assured that he is able to withstand all winds and storms that he may have to confront.
This offers an important lesson and encouragement to our generation which is called ikveta deMeshichah, the generation that is the "heel" of Moshiach, i.e., the "heel" (lowest and last part) of the stature of all the generations preceding Mashiach.
We are indeed only like the "heel" compared to all our predecessors. This may cause one to wonder why it is precisely our generation that should merit the coming of Mashiach.
Nonetheless, it is precisely our service of G-d, the very end in the process of preparing the world, which will complete the necessary steps to bring about the redemption.
( Likutei Sichot)
From Discover Moshiach in the Weekly Torah Portion, as posted on Mashiach.org

"He (Yitzchak) dug another well…" (26:20-22)
Each of the 3 wells which Yitzchak dug symbolized one of the Holy Temples, for just as the water of a well gives life, so too the Shechinah (Divine Presence) in the Holy Temple gave life to the world.
* The first well, Aisek (literally "argument") stands for the first Temple which the non-Jewish nations attacked and finally destroyed.
* The second well, Sitna (literally "hatred") stands for the second Temple. During that time the nations had a great hatred toward the Jews, and finally destroyed the Temple .
* The third well, Rechovot (literally "wide" or "broad") stands for the third Temple. When Mashiach is revealed and he builds the third Temple, there will be peace in the world and tremendous rejoicing as we are led into the Redemption -- may we see it very soon! This third well will be revealed when the Redemption comes, as it is written (Zechariah 14:9), "On that day, living water will come out from Jerusalem."
In speaking of the 3rd well, the Torah concludes, "For now G-d has made things wide for us and we will be fruitful in the land." This refers to G-d making the borders of the Land of Israel wider (Deut. 19:8) and all the nations serving Him together when the Redemption comes.
[Adapted from Discover Moshiach in the Weekly Torah Portion (by Rabbi Berel Bell and the students of Bais Chaya Mushka Seminary of Montreal), as published on www.mashiach.org]

"The voice is the voice of Jacob, but the hands are the hands of Esau." (Toldot 27:22)
Our sages comment on this verse that against the voice of Jacob, Esau has no hands. This means that when the 'voice of Jacob' -i.e., the voice and sound of Torah - is heard, the 'hands of Esau' - i.e., the threats of our enemies - have no power.
Similarly in reverse: when the voice of Torah is weakened, the 'hands of Esau' may overcome. This latter alternative has already come to pass with the destruction of Jerusalem, as stated by the prophet: "For what reason was the land lost?.. Because they had forsaken My Torah.." (Jeremiah 9:11-12)
In our times, too, after the destruction of the Temples, it must be emphasized that Jerusalem's existence depends on the study of Torah. To be sure, we cannot change what has already occurred in the past, but we are able to remove its cause and thus hasten the rebuilding and restoration of Jerusalem.
Our sages state, "Any generation in whose days the Bet Hamikdash (Holy Temple) is not rebuilt, it is reckoned against that generation as if it were destroyed in its time!" The destruction thus is not simply an event that happened in the past. Its consequences extend to this very day, and the event, therefore, must be seen as something happening even now - as if the Bet Hamikdash, as it were, is being destroyed this very moment. It follows, then, that it is our duty - and we do have the ability - to rid ourselves of the cause of the churban and to prevent its present recurrence.
The study of Torah has this effect and will bring about the restoration of Jerusalem and the Bet Hamikdash through the speedy coming of Moshiach!
(From Discover Moshiach in the Weekly Torah Portion, as posted on Mashiach.org)

"G-d shall give you of the dew of the heavens and the fatness of the earth….nations shall bow down to you…." (Gen. 27:28)
In the famous blessings which Yitzchak gave to Yaakov (and which we say after Havdalah in the prayer, Vayitain Lecha), there are a number of references to the Redemption.
* Before the blessings were given, Yitzchak ate the foods Yaakov had brought. Yitzchak later said (27:33) that he had eaten "from everything." Rabbi Nechemiah explained that Yitzchak had been given a sample of all the good things that are stored away for the days of Mashiach.
* The first blessing was, "Dew from the heavens." This refers to a special dew which G-d will use to bring the dead back to life at the time of Restoring the Dead to Life..
* Yitzchak promised Yaakov, "Nations will serve you." G-d gave the same promise for the times of Redemption: "Kings will be your baby-sitters and their princesses your nursemaids" (Isaiah 49:23).
[Adapted from Discover Moshiach in the Weekly Torah Portion (by Rabbi Berel Bell and the students of Bais Chaya Mushka Seminary of Montreal), as published on www.mashiach.org]

Back to Top


Redesign and implementation - By WEB-ACTION