Hashem Davened For Him:
The pasuk can be translated to mean that Yitzchok davened to Hashem and Hashem davened for him. The Ropshitzer Rebbe zy”a explains by citing the Gemara (Brachos 7A) that says: “How do we know that Hashem’s prays? From the verse: ‘And Yitzchok prayed to Hashem...” By davening in this world, Yitzchok caused Hashem to daven in Shomayim. He further understands this to mean that Yitzchok davened to such an extent in this world that Hashem responded by granting him the wisdom and knowledge to know how to pray in a way that is effective in the Upper Worlds. Thus, when it says that “Hashem davened for him”, the intent is that Hashem gave him the ability to daven directly before Him.
וַיֶּעְתַּר יִצְחָק לַה' לְנֹכַח אִ שְׁ תּוֹ כִּי עֲקָרָ ה הִוא וַיֵּעָתֶר לוֹ ה' וגו' (כה, כא)
And Yitzchok prayed to Hashem opposite his wife because she was barren. And Hashem listened to him... (28:21)
קְרְ אוּ שְׁ מוֹ עֵשָׂו (כה, כה)
וַיֵּצֵא הָרִ אשׁוֹן וגו' וַיּ
And the first one came out...and he was called by the name of Esav. (25:25)
The Title of “Rishon”:
The Medrash (Tanchuma, Parshas Terumah, Perek 9) relates that Esav’s descendants bragged about the fact that the Torah calls their ancestor “rishon” (the first). Sefer Od Yosef Chai asks why, in fact, does the Torah refer to Esav with such an honorable title.
He answers that the title “rishon” sometimes has a positive connotation and sometimes has a negative one. In this case, the Torah is not using it as a praise of Esav. On the contrary, it is using it to denigrate him.
This can be explained by citing the words of Rav Avrohom Gavishon zt”l in Sefer Omer Hashikchah (page 55), who writes that a slave who excels in middos is superior to the son of a talmid chochom who has subpar middos. This concept is found in the Book of Chronicles of Arab Kings, which relates that the judge of Cordova became very sick and was nearing death. This judge had one son. He also had a student who was the son of the butcher, who was considered to be a more fitting replacement for his position than his own son.
After the judge’s death, the son of the butcher was chosen to succeed him. This angered the judge’s son, who confronted the new judge and said, “All you are is a butcher’s son!”
The new judge replied, “That is true. I am a butcher’s son. But I am now starting my own line of yichus. The opposite is true about you. You represent the end of your family’s line of distinguished yichus and the start of a line of unworthy lineage.”
Avrohom and Yitzchok represented the beginning of the line of glorious yichus of Klal Yisroel. If Esav had followed in their ways, he would not have been called “the first”. Rather, he would have been “the third” – as he would have been the third member of this line of yichus. However, since he forged his own path that was not a continuation of the ways of Avrohom and Yitzchok, he was, in fact, “the first” to take his misguided path. He was the first in his line of evil descendants.
Yaakov did follow the righteous path of his father and his grandfather. Therefore, he is not called “the first”. Instead, he was the third link in the chain of our yichus.
Torah With Derech Eretz:
Rashi explains that Esav tricked his father with his words. He fooled Yitzchok into thinking he was a tzadik by asking him questions like how to take ma’aser on wheat and salt.
The Chiddushei Harim zy”a notes that this is hard to understand. Even it were true that Esav took ma’aser on wheat, would that make Yitzchok love him more than Yaakov, who spent all his days learning Torah?
He answers that Yitzchok considered Yaakov to be “temimiusdig”. He thought that he was a simple person who learned Torah all day but was unconnected to worldly affairs. Esav, on the other hand, portrayed himself a clever, worldly merchant, who interacted with the world but was still an upright, pious person. Yitzchok valued Esav’s mitzvos more because he was out in the world, where he faced many challenges, and still acted as if he remained a tzadik. He considered his mitzvos more valuable than Yaakov’s because Yaakov was not out in the world and had never been faced with these challenges.
After Yitzchok gave the brachos to Yaakov, however, and he heard from Esav how Yaakov had tricked him, he saw that even though Yaakov sat and learned in his tent all day, he still was cleverer than Esav. He saw that he did understand the world. Therefore, he concluded that Yaakov deserved the brachos.
וַיֶּאֱהַב יִצְחָק אֶת עֵשָׂו כִּי צַיִד בְּפִיו וְרִ בְקָה אֹהֶבֶת אֶת יַעֲקֹב (כה, כח)
And Yitzchok loved Esav because he trapped with his mouth and Rivkah loved Yaakov. (25:28)
Rivkah Understood Trickery:
Sefer M’Zekeinim Esbonen asks why Esav’s display of piousness made Yitzchok love him but did not work for Rivkah.
He answers that Yitzchok grew up in Avrohom Avinu’s home, which was permeated with temimus and emes. He was not familiar with trickery and thought Esav was genuine. Rivkah, however, grew up in the home of Besuel and Lavan, who were liars and tricksters. She knew how to spot a phony and she was able to see that Esav was not genuinely righteous.
מְ צָא בַּשָּׁנָה הַהִוא מֵאָה שְׁ עָרִ ים וַיְבָרֲכֵהוּ ה' (כו, יב)
זְרַ ע יִצְחָק וגו' וַיּ
וַיּ
And Yitzchok plant...and he found in that year 100 gates, and Hashem blessed him. (26:12)
Hashem Blessed Him For Doing His Part:
Sefer Bais Yitzchok writes that we see from this pasuk that even though Yitzchok was already very wealthy – to the extent that it was said that the fertilizer from the donkeys of Yitzchok was worth more than the silver and gold of Avimelech – and even though he was only residing in this land temporarily, he still continued to work. He planted the land and did his hishtadlus, and he was granted success by finding “100 gates” of crops.
The pasuk continues to say that “Hashem blessed him.” He explains this to mean that Hashem blessed him because he did his part. This teaches us that a person has to do his hishtadlus and Hashem will then bless whatever he does and grant him success.
He adds that Hashem wanted Yitzchok to plant so that He could grant him success in a “natural” way, without needing to perform miracles for him. Therefore, Hashem blessed him as a show of gratitude for not forcing Him to change the natural way of the world.
הָבִיאָה לִּי צַיִד וַעֲשֵׂה לִי מַטְ עַמִּ ים וְאֹכֵלָה וַאֲבָרֶ כְכָה לִפְנֵי ה' לִפְנֵי מוֹתִ י (כז, ז)
Bring me game and make me tasty foods, and I will eat, and I will bless you before Hashem before my death. (27:7)
Two Types of Avodah:
The Baal Hatanya zy”a (Likutei Amarim, Perek 27) writes that the word “matamim” (which is in the plural) hints to two types of avodas Hashem, which can be compared to two different types of tasty foods. One type of avodas Hashem is comparable to food that is sweet and delectable. This is symbolic of serving Hashem by defeating the yeitzer hara completely and turning its bitterness into sweetness. The second type is comparable to food that is bitter or spicy but is dipped in something sweet to give it a good taste. This is symbolic of serving Hashem by battling one’s desires while they are still strong and overcoming them by resolving not to allow their bitterness to affect you.
What is Forbidden is Forbidden and What is Permitted in Unnecessary:
The most ideal form of avodah is to break and annul one’s desires and to even refrain from taivos that are permitted according to the letter of the law. In this vein, it is stated in Sefer Hamaamarim (5709, page 222) that Rav Mordechai Horodniker zt”l, one of the leading chasidim of Lubavitch, said: “The first thing we heard from Alter Rebbe (the Baal Hatanya) was that we must not do anything that is forbidden. We worked on this for three or four years until serving Hashem in this way became part of our essence. Only afterwards did the Baal Hatanya begin to teach us how to truly serve Hashem.”
Taivoh is a Sign That it is Forbidden:
The Mahariyatz of Lubavitch zy”a (Sefer Hasichos 703) related: A large gathering once took place during the early days of the leadership of the Baal Hatanya. The elder chasidim were there, including R’ Shmuel Minkes zt”l, who was known as “the mischievous chasid”. He never spoke in learning in public and did not daven at length. Instead, he was always making jokes and making others happy. At every gathering of chasidim, he was in charge of bringing out the “mashkeh” and serving the food.
At this gathering, a fried lung was brought out from a cow that had been donated by R’ Nosson the shochet and given to R’ Shmuel to serve to the chasidim. He was very happy about this and he began to dance and do flips while holding the tray. Men began asking for a portion of the meat but he kept dancing, without giving any to anyone.
After this went on for a long time, the chasidim tried to grab the tray away from him. Before they could get ahold of it, R’ Shmuel held it up and threw it into a bucket of dirty water. He then danced away and went to look for some other food to serve instead. Although it was very late, he found one local resident who was willing to give him a large amount of stuffed cabbage. He then danced back to the bais medrash and served that to the chasidim.
Many of the men were still upset with him, as would have preferred to eat the fried lung. Suddenly, the butcher ran in and yelled, “Don’t eat the lung. It is treif!”
He explained that he had put aside a lung that had been found to be treif and had gone away for a while. His wife had been unaware of this and she gave that lung to R’ Nosson to serve to the chasidim. As soon as he got back and realized what happened, he ran to inform the chasidim not to eat it.
When the men heard this, they asked R’ Shmuel how he knew that he shouldn’t serve the meat. He told them, “All I can tell you is that the first time I had a ‘yechidus’ with the Rebbe, he instructed me never to eat any food if it made me feel a strong sense of taivoh, as this is a sign that the animalistic nature wants the food and not the holy neshama. When the lung was brought it, I felt a strong desire to eat it. I also saw that everyone else desired it very much. Therefore, I understood that it must be forbidden, as a permitted food does not create such a taivoh.”
The Avodah of Fasting:
It is related (Sefer Hasichos, 5704, page 122) that a chasid once admitted to the Maharash of Lubavitch zy”a that he was a swindler who made his living by engaging in trickery. The Rebbe told him that he should observe 600 days of “tainis”. The man didn’t understand how this could be possible until the Rebbe explained, “You think that ‘tainis’ means to fast and not eat all day. That is not a tainis. That is a diet. Tainis is an avodah. It means making a cheshbon hanefesh for 15 minutes every day, without saying a word. You don’t have to think lofty thoughts during that time. Just sit quietly and think about yourself.”
After two years of doing this, it was evident that this man had changed completely.
The Rashab of Lubavitch zy”a told this story to his son, the Mahariyatz, and added, “Not only did this man change his character, he actually changed his very essence. If you would see him today, you wouldn’t believe it is the same person.”
וַתִּ קַּח רִ בְקָה אֶת בִּגְדֵי עֵשָׂו בְּנָהּ הַגָּדֹל הַחֲמֻדֹת וגו' וַתַּלְבֵּשׁ אֶת יַעֲקֹב בְּנָהּ הַקָּטָן (כז, טו)
And Rivkah took the precious clothes of Esav her older son...And she dressed Yaakov her younger son. (27:15)
Brachos For Bnei Yisroel Wearing The Clothing of Esav:
The Chidushei Harim says that Yaakov did not really need Yitzchok’s blessings. He was worthy enough to be blessed without them. If so, why did Rivkah want him to get the brachos? Because she foresaw that Klal Yisroel would go into exile and they would wear non-Jewish clothes. Therefore, she knew that they would need a bracha from Yitzchok that would protect them even while wearing the clothing of Esav.
Mesiras Nefesh for Clothing:
Sefer Irin Kadishin (page 46) relates that Rav Hillel Paritcher zt”l was once speaking to the Tzemach Tzedek zy”a, and discussing whether one needs to be moser nefesh to refuse to abide by the decree of the Russian government that mandated the wearing of non-Jewish clothes or if one doesn’t have to risk his life for that. The Tzemach Tzedek said that mesiras nefesh is not required at that time because the government’s intent was not to force Jews to abandon Yiddishkeit. Rav Hillel disagreed and said that mesiras nefesh was required. They decided to ask this question to Rav Yisroel of Ruzhin zy”a.
On that day, Rav Feivish, the Rov of Tzachnik, was in Lubavitch, and they sent him to Ruzhin to ask the question. There also was a son of a certain wealthy man who was learning in Lubavitch at that time, who asked Rav Feivish if he could go with him, as he wanted to see the Ruzhiner Rebbe.
The two of them came to the Ruzhiner and handed over the letter that contained this question. The Rebbe told them, “When Yaakov Avinu received the brachos from his father, he was wearing Esav’s clothes. This proves that one does not need to be moser nefesh to avoid wearing such clothes.”
גַּשׁ יַעֲקֹב אֶל יִצְחָק אָבִיו וגו' וַיֹּאמֶר הַקֹּל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו (כז, כב)
And Yaakov came close to Yitzchok his father...And he said, “The voice is the voice of Yaakov and that hands are the hands of Esav. (27:22)
One Can Only Learn Torah if He Doesn’t Speak Lashon Hara:
The Chida zt”l (Sefer Kisei Rachamim) learns from this pasuk that in order for someone’s Torah to be valued in Shomayim, he has to refrain from speaking lashon hara and other forms of forbidden speech.
We see that if one doesn’t use his mouth properly, it becomes unclean. One’s mouth is valued as the “kol Yaakov”, the mouth of Yaakov that is used for learning Torah, only when it is clean and free of sin. If it is clean, the Torah of such a mouth can protect a person and save him from harm. If not, it will be unable to protect him.
יַעַבְדוּךָ עַמִּ ים וְיִשְׁ תַּחֲוֻ לְךָ לְאֻמִּ ים הֱוֵה גְבִיר לְאַחֶיךָ וגו' (כז, כט)
Nations shall serve you and kingdoms shall bow down to you; you shall be a rich man for your brothers... (27:29)
וַיֶּחֱרַ ד יִצְחָק חֲרָ דָה גְּדֹלָה עַד מְ אֹד וַיֹּאמֶר וגו' (כז, לג)
And Yitzchok trembled a great trembling and he said... (27:33)
Being Wealthy For One’s Friend’s Sake:
Sefer Kisvei Ramam relates that the chasid, R’ Leibel Shereshevsky from Kobrin, who was a very wealthy man, once came to the Yesod Ha’avodah of Slonim zy”a and the Rebbe said to him, “It says: ‘You will be a rich man for your brothers.’ Wealth should always be used for your brothers.”
He was telling him to utilize his money for the benefit of his fellow Yidden.
Adorned in Holy Neshamos:
Rashi says that Yitzchok say Gehenim opened up under Esav. Rav Meshulim Zusia of Chernobyl zy”a (Sefer Tzur Tzadik) asks why he specifically saw Gehenim under Esav today?
He answers this question by asking how it could be that Yitzchok loved Esav. Didn’t he sense his impurity?
He answers with a story (cited in Sefer Emek Hamelech, Perek 33) that occurred when the author of Sefer Medrash Shmuel (on Maseches Avos) was a young man. He once entered a room where the Arizal was sitting, and the Arizal stood up in his honor. The Arizal’s student, Rav Chaim Vital zy”a, was sitting in the same room and he was amazed to see his teacher stand up for such a young man. Furthermore, he had seen the Medrash Shmuel enter the bais medrash many times before, and the Arizal had not stood up for him. He wondered why this time was different.
The Arizal later explained to him that he had not stood up for the Medrash Shmuel. Rather, he stood in honor of the holy Tanna, Rav Pinchos ben Yair, who entered the room together with him. He said that the young man must have done some mitzvah that day that caused the neshama of Rav Pinchos ben Yair to accompany him.
Rav Chaim went over to the Medrash Shmuel and asked if he had done anything unusual that day. The young man answered, “This morning, I was passing by a house when I heard screams coming from inside. I went in and saw that the family had been robbed by a group of bandits who took everything they owned, even the clothing off their backs. I quickly arranged for them to be given whatever they need, including new clothing.”
Rav Chaim now understood. Rav Pinchos ben Yair was very involved with freeing captives and gemilus chasadim (Chulin 7A). That was why his neshama was accompanying the Medrash Shmuel, as when a person does a mitzvah, he merits being accompanied by the neshama of tzadik who was connected to that mitzvah.
Esav excelled at the mitzvah of kibud av. He even had special clothing that he wore when he served his father (Bereishis Rabbah 65:58). Therefore, whenever he was with his father, he had the merit of this mitzvah with him and was accompanied by the holy neshamos that were connected to this mitzvah. That was why Yitzchok loved him. Whenever he saw him, he radiated holiness, as he was surrounded by holy neshamos.
However, this time Esav’s intentions were solely for his own benefit. He brought the food to his father so that he could receive the brachos – not in order to fulfill the mitzvah of kibud av. Targum Yonason ben Uziel (27:31) adds that he couldn’t find any game to catch, so he slaughtered a dog and brought it to Yitzchok. Therefore, no holy neshamos were with him at this time, which is why Yitzchok could see for the first time that he reeked of impurity and he could Gehenim opened up beneath him.
The Light of the Neshama:
Alternatively, Rav Meshulim Zusia explains that Sefarim Hakedoshim say that when a person does a mitzvah, he is bedecked in the holiness of that mitzvah and his neshama shines. In this vein, it is related that it was once told to the Chozeh of Lublin zy”a that there was a Jewish moser in town who was causing the community a lot of problems. This occurred on Chanukah and when the informant’s name was told to the Chozeh, he said, “He is illuminated in all of the worlds!” The next day, the man’s name was again told to the Chozeh, and he was able to see everything the person had done. He said,
