"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)
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"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]
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