Answers to this Weeks Riddles

(For the riddles, please see back page)

1. The Moshav Zekeinim (25:26) in this week’s parsha writes, that the reason the Torah tells us that Yaakov grabbed Eisav’s heel, is to teach us the righteousness of Yaakov Avinu, and to inform us that even when he was inside his mother he had mercy on her, and he didn’t want to cause her any unnecessary pain. Therefore, as soon as her womb opened up, he took hold of Eisav’s heel so that she could give birth to both twins in one go, and not have to cause unnecessary pain to his mother by making her give birth twice. As to why he held specifically the heel, the Moshav Zekeinim explains, that Eisav is referred to as a chazir (יכרסמנה חזיר) and the only tohar part of a chazir is the heel, therefore, Yaakov specifically held the heel as he wanted to hold onto something tohar.
2. The Tosfos Yeshonim in Yoma already asks this question and says, “I don’t know why the Gemara chose this specific mitzvah, and why it is more lenient than any other derabonon’s.” However, there are many answers given to this question:
   1. The Iyun Yaakov answers based on the Gemara in Pesochim (47a). To understand his answer, some basic background is needed. There is an issur de’O’raisa to cook on Yom Tov for Shabbos, and an eruv tavshilin doesn’t help for this. Eruv tavshilin only helps if we get the issur down to an issur derabonon. To get it down to a derabonon, the Gemara introduces a concept known as hoyil (הואיל). This concept is, that since it is possible for visitors to arrive, it may end up that the food being cook is in fact being cooked for today, therefore, it is only derabonon, and for this eruv tavshilin helps. Avraham Avinu was the first place to go to for guests, as he was always looking to do hachonas orchim. Therefore, one would think that Avraham Avinu didn’t need make an eruv tavshilin, therefore, the Gemara tells us that even still he did. The above is very difficult, as even if Avraham had lots of guests, it only takes care of the issur de’O’raisa, but what about the issur derabonon? Surely an eruv tavshilin is needed for that? The Yalkut Gershuni (ois 70) writes: For regular people where it is not certain that guests will come they need to make an eruv tavshilin, and can’t rely on hoyil alone. Avraham Avinu, however, who was certain that he would have guests didn’t need to make an eruv tavshilin and he could rely on hoyil alone, therefore, the Gemara tells us, that even still he made one.
   2. The Ritva answers: The idea of eruv tavshilin is to serve as a reminder to leave some nice food for Shabbos and is a very easy mitzvah, and one can use just one kezayis for anyone within the techum of where the eruv is.
   3. The Belzer Rebbe (R’ Yissochar Dov) answers: The mitzvah of eruv tavshilin applies both in Eretz Yisroel and Chutz La’aretz. In Chutz La’aretz it’s much more common as in Chutz La’aretz Yom Tov is two days (just now in Eretz Yisroel we made eruv tavshilin once on Rosh Hashanah, and in Chutz La’aretz it was done three times, once for Rosh Hashanah, once for Succos, and once for Shemini Atzeres/Simchas Torah). The reason for two-day Yom Tov in Chutz La’aretz is because of sfeika d’yoma [doubt as to which day is correct day of Yom Tov], however, Avraham Avinu was a great astrologer, and knew how to work out when the months started and ended etc. he had no doubt, and for him there was no need for two day Yom Tov. Nonetheless, he made an eruv tavshilin even for the times when it was only needed in Chutz La’aretz. This may also explain why the Gemara says Avraham Avinu kept the mitzvah of עירובי תבשילין and not simplyעירוב תבשילין, as the Gemara is saying he kept the mitzvah of eruv tavshilin both in Chutz La’aretz and in Eretz Yisroel.

R’ Aharon of Belz adds, that this is hinted at in the pasuk as well. The pasuk says Avraham kept מצותי, the mitzvah of eruv tavshilin in Eretz Yisroel, חוקותי, he also kept the mitzvah of eruv tavshilin in Chutz La’aretz, and although he was an expert at working out the calendar and there was no need for two-day Yom Tov, and making an eruv tavshilin for him was like a chok [statute] with no reasoning. Nonetheless, since in the future Klal Yisroel would keep two days Yom Tov in Chutz La’aretz he made sure to make an eruv tavshilin.

iv) The Madanay Asher suggests: Tosfos Al HaTorah (Parsha Vayera) explains that when the Gemara says Avraham kept the mitzvah of עירובי תבשילין, it doesn’t refer to the mitzvah of eruv tavshilin, rather it refers to the prohibition of mixing meat and milk together. It’s clear from the Kadmonim that the cow that Avraham used was created with Sefer Yetzirah, and according to halachah there is no issue of bosar v’cholov, nonetheless Avraham Avinu was stringent and didn’t mix meat created via Sefer Yetzirah with milk.

v) Strictly speaking it should be permissible to prepare from Yom Tov to Shabbos without an eruv tavshilin, as Shabbos is more stringent than Yom Tov, however, the Ramban writes that Yom Tov has an advantage over Shabbos, as Shabbos is fixed, whereas Yom Tov is determined by Beis Din, therefore, one needs to make an eruv tavshilin. However, this only applies once Klal Yisroel were commanded to keep Shabbos, however, Avraham Avinu who kept the Torah without being commanded, for him the kedusha of Shabbos and Yom were the same as neither was fixed, therefore, it would be permissible to prepare from Yom Tov to Shabbos without an eruv tavshilin. The chiddush is, that even still he made an eruv tavshilin. (R’ Yechzekel Shraga Halberstam, in the name of the Avnei Nezer)

vi) The Zohar writes that the three seudos of Shabbos are representative of the three avos, Avraham is representative of the Friday night seudah, Yitzchok is representative of the Shabbos day meal, and Yaakov is representative of seudas shlishis. Therefore, there is room to say that Avraham only ate the Friday night meal, like we find in regard to tefillah that Avraham only davened Shacharis. Therefore, when Shabbos falls after Yom Tov and one needs to prepare on Yom Tov for Shabbos, there is a way out of needing an eruv tavshilin. Since Avraham only needed food for the night, he could have eaten early on erev Shabbos (like we find that Rav davened Ma’ariv of Shabbos, on erev Shabbos). However, Avraham didn’t do this and he wanted the extra mitzvah of eruv tavshilin, therefore, he made sure to eat at night. Therefore, the Gemara mentions specifically the mitzvah of eruv tavshilin, as Avraham could have easily got out of it, yet he made sure not to. (Imrei Noam)

1. My dear friend R’ Menachem Liberman shlita showed me that the Be’er Moshe (in his hakdomah to Vol. 2) raises this question and offers an unbelievable answer: He answers that if one finds it painful to eat on Shabbos or Yom Tov, the halachah is that he is allowed to fast. Consequently, by Avraham Avinu if visitors would come and he didn’t have what to give them he would be in great pain. Like we find that he sat by the entrance of his tent in the heat of the day. Consequently, he was allowed to give any food he had already prepared to his guests, and he himself could fast. Based on this, it comes out that he could rely on hoyil to make an eruv tavshilin, as perhaps guests would come and he would give them all the food he had and have nothing left for himself, therefore, the extra cooking was for himself, and Avraham Avinu was a Yid. Unbelievable.
2. R’ Shlomah HaKohen of Vilna says in the name of his father, the pasuk is teaching us a chiddush. He writes: Eisav was much taller and wider than Yaakov, yet a special miracle happened, and Eisav’s clothes fit him perfectly. This was special Heavenly intervention to show that Yaakov was supposed to get the berachos.
3. The Rishonim ask this and a number of answers are given:
   1. The Chizkuni writes that by Yitzchok it says ויאהב – “he loved”, to teach that he didn’t constantly love him, only at a time when he brought him good food, however, Yaakov who was always sitting and learning, it says: אוהבת את יעקב – “constantly loved Yaakov”.
   2. Rashi interprets the pasuk: איש יודע ציד איש שדה – “A man he knew how to hunt, a man of the field” to mean: שיודע לרמאות את אביו איך מעשרים את התבן ואיך מעשרים את המלח – “He knew how to trick his father, and asked him questions like, ‘how does one take ma’aser [tithes] from straw? How does one separate ma’aser from salt?’” The Kesav Sofer asks why Eisav specifically asked a question related to ma’aser, and why straw and salt? He answers: Eisav wanted to answer up why although he works all day and his brother learns, he is not worse off. Eisav was saying, although I work, I make sure to take ma’aser and give it to talmiday chachomim. He was tricking his father by saying that although he is an ish sodeh [man of the field], he does it to help talmiday chachomim. He then asked his father, ‘how do I take ma’aser from straw and salt?’ as he was trying to say, I give ma’aser to talmiday chachomim from everything, not only do I give them the bare necessities, I even give them salt for their bread, and to give them a comfortable place to sleep on I give them straw.

After these words of the Kesav Sofer, the Madanay Asher says that we can understand why Yitzchok liked Eisav more than Yaakov.

1. R’ Meir Mi’Premishlan in his Sefer Divrei Meir writes something incredible. He writes that his Rebbe the Be’er Mayim Chaim had a son who wasn’t following the correct path, yet he made sure to give him everything he needed. The Be’er Mayim Chaim would daven, “Ribbono Shel Olam, look, just like I give my son everything, certainly, You should treat my son nicely, even if he may not be acting according to your desires.” The Gemara in Shabbos (89b) discusses how Hashem went to all the Avos to try and find merit for Klal Yisroel. When He came to Yitzchok, Yitzchok put forward various argument, then he said, “If You can take all the blame then good, and if not, פלגא עלי ופלגא עליך – “I will take half and you will take half.” R’ Meir Mi’Premishlan explains: Yitzchok was saying, “Hashem have mercy, I also had a son who was a rosha and yet I loved him, so please do the same.” This is why ויאהב יצחק את עשיו כי ציד בפיו, Yitzchok loved Eisav even though he wasn’t so great, so that he would have an argument to save Klal Yisroel in the future.
2. When people would go to the Chofetz Chaim for berachos, he would tell them: “Why did you come to me, the berachos are in your hands. if you toil in Torah you will merit all the berachos, go and learn Torah and keep the mitzvos and you will have berachah”. Along these lines, the Chofetz Chaim explains: Yitzchok didn’t need to bless Yaakov as he was always learning in the Beis HaMedrash of Shem V’Eiver and blessing came to him through this. However, Eisav was a man of the field, and he didn’t learn, therefore, he needed a special berachah from his father.

1. The Yad Yosef (Parshas Toldos quoted in Pri Megadim Mishbetzos Zahav Orach Chaim 476:3) explains that Yaakov acquired Eisav’s birthright in exchange for bread and lentil stew (Bereishis 25:34). The “bread” that Yaakov gave him was matzah for the Pesach Seder later that night. However, rather than saving the matzah for the Seder as it was intended, Eisav ate it immediately due to his ravenous hunger. The Yerushalmi (Pesochim 10:1) teaches: האוכל מצה בערב פסח כבא על חמיו בבית ארוסתו – eating matzah on erev Pesach is tantamount to having relations with one’s fiancée in her parents’ house, for both are only allowed after reciting seven berachos. Just as seven berachos must be said under the chuppah to render the bride permissible to her husband (Masechta Kallah 1:1), so too seven blessings precede the eating of matzah. The matzah that Eisav consumed prematurely was the “engaged bride” with whom the Gemara says he had “relations.”