וְאֵלֶּה תּוֹלְדֹת יִצְחָק בֶּן אַבְרָ הָם וגו' (כה, יט)
And these are the generation of Yitzchok the son of Avrohom. (25:19)
Sweetening Judgments Through Learning Torah:
Rashi states: “These are the generations of Yitzchok: Yaakov and Esav who are spoken about (amurim) in this Parshah.” The Meor Vashemesh explains by citing the Medrash (Bereishis Rabbah 65:20) that states that the nations of the world asked Avnimos Hagardi and Bilaam if they should wage war against Klal Yisroel. These two philosophers answered, “Go to their batei knesses and batei medrash. If you see children making noise with their mouths, you will be unable to defeat them, as is stated (Bereishis 27:22): ‘The voice is the voice of Yaakov.’ As long as Yaakov has his voice, the hands of Esav will be unable to beat them.”
Yitzchok had a son named Esav who was a wicked man and wanted to destroy the Jewish people. Rashi is hinting about the way to overcome him. He says that Yaakov and Esav are “amurim” in the Parshah. The word “amurim” connotes making something sweet (as in Devarim 26:17) and also can mean something soft. Accordingly, Rashi is saying that when the children of Yaakov read “the Parshah” – meaning that they learn the Torah – they can make harsh judgments soft and sweet and no nation will be able to harm them.
וַיֶּאֱהַב יִצְחָק אֶת עֵשָ ׂו כִּי צַיִד בְ ּפִיו וגו' (כה, כח)
And Yitzchok loved Esav because he trapped with his mouth...
Rivkah Understood Tricksters:
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 maaser on wheat and salt.
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.
A Seudas Mitzvah is Not a Worldly Pleasure
The Yalkut Shimoni (Remez 110) relates that when Yaakov and Esav were in their mother’s womb, Yaakov told Esav, “There are two worlds before us. You take Olam Hazeh and I will take Olam Haba, as is stated: ‘Sell me today your firstborn status.’ On that very day, Esav denied techiyas hameisim, as is stated: ‘Behold, I am going to die.’ At that time, Esav took the portion of Olam Hazeh and Yaakov took the portion of Olam Haba.”
Sefer M’Zekeinim Esbonen quotes Rav Mordechai Chaim of Slonim zy”a as relating the following explanation of the Yalkut Shimoni in the name of the Yesod Ha’avodah of Slonim zy”a:
After the deal was made between Yaakov and Esav to divide the two worlds, Esav saw that Yaakov would make festive seudos every Shabbos, where he would sing with extreme joy. After Shabbos ended, he also would make a festive Melava Malka. He realized that Yaakov was, in fact, enjoying this world. He was upset about this and complained that they agreed that he would get this world and Yaakov would only get Olam Haba. Yaakov responded to him, “Shabbos is ‘may’ain Olam Haba.’ It is comparable to Olam Haba and, therefore, is part of my portion.”
Esav once came to Yaakov’s house on a weekday and saw him sitting and enjoying a seudah. He asked him why he was deriving pleasure from this world on a weekday and Yaakov said, “Today is Rosh Chodesh. It is not a regular weekday. Rather, it is a minor yomtov and is included in Olam Haba.”
Esav asked, “How often do you celebrate Rosh Chodesh?” Yaakov answered, “Once every 30 days.”
Esav was somewhat comforted as he still thought that Yaakov would not derive pleasure from this world on most days of the year and only he would have the portion of Olam Hazeh at most times.
On another weekday, Esav came to Yaakov’s home and he heard him singing with joy. He walked in and again saw him enjoying a large meal. He asked him, “What are doing? It isn’t Shabbos or Rosh Chodesh today!”
Yaakov answered, “Today, I complete Maseches Bava Kama. I am making a seudah for the siyum.”
Esav got very angry and said, “Olam Hazeh and its pleasures belong to me. Why are you stealing it from me?”
Yaakov answered, “If you think that a seudah for a siyum is part of Olam Hazeh, you can make one too! Now that we have completed Maseches Bava Kama, we are starting to learn Bava Metziah. Come and learn with us, and when we finish the masechta, you can also make a siyum and enjoy it.”
Esav accepted this advice. But when he sat down with the Gemara, he immediately had no desire to learn. He got up and ran out of the yeshiva.
Esav then went to seek guidance from his father’s brother, Yishmoel. Yishmoel advised him to tell Yaakov as follows: We had an agreement that I would get Olam Hazeh and you would get Olam Haba. I see that I am not enjoying this world. Although I eat and drink as much as I want, I don’t feel real happiness because I know that I have no share in Olam Haba. Therefore, I live a life of pain and misery. I don’t have Olam Hazeh or Olam Haba. Accordingly, the agreement that we reached is null and void.
Esav accepted his uncle’s advice and he brought this claim to Yaakov. When Yaakov heard what Esav had to say, he told him, “I promise you that you will have a portion in Olam Haba so that you should be able to enjoy Olam Hazeh with no worry or fear.”
When Esav died and went to the Upper World, he demanded the portion in Olam Haba that Yaakov had promised him. He was told that Yaakov only promised him a portion in Olam Haba so that he should be able to enjoy Olam Hazeh. His promise worked, as Esav did fully enjoy Olam Hazeh after hearing it. Therefore, he had already received all that was coming to him and he had no rights to any portion in Olam Habah.
וֹתַי וגו' (כו, ה)עֵקֶב אֲשֶ ׁר שָ ׁמַע אַבְרָ הָם בְ ּקֹלִי וַיִּשְ ׁמֹר מִ שְ ׁמַרְ תִ ּי מִ צְ
Because Avrohom listened to My voice, and kept My charge, My commandments...” (26:5)
Reward for Chesed in This World:
The Beer Mayim Chaim asks that the Gemara tells us that “there is no reward for mitzvos in this world” (Kiddushin 39B). If so, how could Hashem promise Avrohom that he would be rewarded by being given the land if he obeyed His commands?
He answers by noting the pasuk uses the word “eikev”, rather than simply saying that Avrohom will be rewarded “for listening” (“al asher shama”) to Hashem. This is because the word “eikev”, which literally means a consequence or secondary aspect, can be used to mean something that is secondary to the reward for the mitzvah itself. In other words, the reward Avrohom received in this world was “the fruit” of his mitzvos, with the actual main reward reserve for Olam Haba.
This is as the Mishnah says (Peah 1:1) that they are mitzvos which a person is rewarded with “fruits” in this world but the main reward – the “keren” - is received in the World to Come.
The Rambam explains that Mishnah by stating that every mitzvah listed there is a mitzvah bein odom l’chaveiro. Such mitzvos have two parts. 1. The mitzvos were given by Hashem, who commanded us to emulate His ways. Just like He is kind and merciful, we also are commanded to act in that way, and we will be rewarded for obeying His command. 2. We will be rewarded for the good deed of helping others and providing benefits to them.
The ”keren” of the mitzvah is to fulfill the command of Hashem, and the reward for that is reserved for Olam Haba. Other mitzvos, such as putting on tefillin or wearing tzitzis, which do not provide benefit to other people, also have such a “keren”, and the reward for them is only received in Olam Haba. The reason for this is that there is no pleasure in this world that could ever come close to the reward Hashem designates for one who fulfills His mitzvos. The proof of this is from the fact that Nevuchadnetzar was rewarded with ruling over the entire world merely for taking three steps in honor of Hashem (as is stated in Sanhedrin 96A). If so, what possible reward could be given to someone who walks hundreds of steps to go to shul or who exerts real efforts to do any mitzvah? Obviously, it is only possible to reward him in Olam Haba.
The “fruits” of a mitzvah bein odom l’chaveiro is the reward one receives for providing benefit to his friend. This reward for the “secondary aspect” of a mitzvah can be given in this world, and one receives all kinds of goodness in return for doing chesed with others.
Accepting to Serve Hashem with Mesiras Nefesh:
The word “laymor” (saying) seems to be unnecessary. Sefer Agra D’Kallah writes that it is used as a hint to the concept of the “mesiras nefesh” – willingness to give up one’s life for Hashem – which one must have in mind while reciting Kriyas Shema, and how when one says Shema, he must think that hew is ready to accept any form of death to sanctify His name.
It is known that when one makes a Kiddush Hashem, he creates a “yichud elyon” – a unification of Hashem’s glory. So too, if one accepts to serve Him with mesiras nefesh when he recites Shema and speaks about the unification of His name, it is considered as if he made such a Kiddush Hashem, and he creates the same kind of yichud. Therefore, even if one has committed a serious transgression that can only be atoned for with death, if he accepts to have mesiras nefesh while saying Kriyas Shema, it is considered as if he already sacrificed his life for Hashem, and he has created his atonement.
Accordingly, the name “Avi- melech” in this pasuk can be seen as a hint to Hashem – our father and king. The words “the entire nation” can be understood as a reference to His nation, Klal Yisroel. “Laymor” can mean to say Kriyas Shema twice every day. “Anyone who touches this man” can be understood as using the words of Shema to connect with “the Man”, i.e. Hashem. “And His wife” can be a reference to His holy Shechinah. “He shall surely die” can mean one who says Kriyas Shema with mesiras nefesh and accepts to die for Hashem.
One Who Works with Emunah is Like One Who Learns Torah:
The Tiferes Shlomo sees in this verse a valuable lesson to all those who work for a living to support their families and, as a result, are unable to sit and learn all day and can only set aside times to study Torah in the morning and evening. The pasuk is telling us that if one runs his business or does his job honestly and with emunah, he is rewarded as if he spent his entire day learning Torah.
He explains by quoting the Gemara (Shabbos 31A) that says that when a person passes away and stands before the Heavenly Court, he is asked if he conducted his business with emunah. This means that one is asked if he did business according to the ways of the Torah. He is asked if he made sure to avoid dishonesty, theft, and the like. If the answer is yes, then every moment that he spent working is considered as if he that time was spent learning Torah. This is because every second that such a person works, he has to keep the Torah’s laws in mind to ensure that he is not transgressing any prohibition. Thus, he actually is thinking Torah thoughts as he works, and it is as if he is sitting and learning.
Accordingly, the pasuk is saying that although Avrohom had a lot of sheep and cattle, and he had to work to care for them, he still had “avodah rabbah”, a lot of avodas Hashem, meaning that he did his work in the ways of the Torah and, therefore, was considered to have been learning Torah all day. For this reason, “the Plishtim were jealous of him”, as they saw that he had both wealth and greatness in Torah.
Leaving the Tzadik With a Broken Spirit:
Rav Bunim of Peshischaz zy”a states that from this pasuk, we can see the difference between a Jew and a non-Jew.
When a Jew takes leave after visiting a tzadik, he walks out from the holy place with a broken heart. He feels terrible that he has to leave the presence of someone he knows is on a much higher level than himself. However, when Avimelech and his household members took leave of Yitzchok they didn’t feel bad at all. Rather, “they went away from him in peace.” They were not upset at all that they were leaving him.
Hashem Derives Pleasure from Torah Shelo L’Shma:
Sefer Zera Kodesh says that this verse is a hint that a person should study Torah even if it is shelo l’shma. The Gemara (Sanhedrin 105B) describes Torah and mitzvos as being “tasty” to Hashem. Accordingly, the pasuk that speaks about bringing “matamim” (tasty things) to “the Father” can be understood as saying that one can offer his Torah to Hashem “so that He will bless him”, meaning that one may learn Torah for ulterior motives and still be rewarded.
While some dishonesty is inherent in such learning – just like Yaakov tried to get the brachos through tricking his father – one still can derive the benefit of the brachos that Hashem provides even for Torah shelo l’shma.
The pasuk uses the word “yimsheni” (touch me) as a hint to the Gemara (Eruvin 13B) that says: “It was concluded that it would have been better for a person not to be born; however, now that one has been born, he should inspect his ways, and some say that he should feel (‘yemashmesh’) his ways. The Chozeh of Lublin zy”a explains the word “yemashmesh” to mean that one should feel out his actions to see if they are truly pure and were done with the best of intentions. Thus, the pasuk can be read as saying that Yitzchok told Rivkah that he was worried that his Torah and mitzvos were shelo l’shma because they weren’t done with the best intentions and, therefore, he would receive a curse instead of a blessing.
She replied that she would be willing to take this curse, meaning that even Torah shelo l’shma is worthy of a Divine bracha.
In this vein, the Shinover Rov zy”a would say that if one learns Torah in our times with intentions of being recognized as a “Sheiner Yid” – a scholarly, honorable person – it is still considered Torah l’shma.
He Was Granted Blessing Directly From Heaven:
The Degel Machaneh Efraim quotes the Zohar Hakadosh (Chelek 1, 143B) that asks: How was the bracha Yaakov received better than the bracha that Esav received? Yaakov was told that Hashem would give him from the dew of the Heavens, while Esav was told he would receive ‘the fatness of the land as his dwelling place’. How is one blessing better than the other?
The Degel Machaneh Efraim answers that the pasuk says that his blessing would be given to him by “Elokim”, whereas by Esav it merely says that he will receive his blessing but it does not say that it will be given to him by Hashem. He explains that Esav was told that he would have good land, but if the land is affected by a bad mazal or astrological sign, or if the country where the land is located is struck with a drought or hunger, his land would not fare better than everyone else’s. Yaakov, on the other hand, was told that his blessing would be provided directly by Hashem, meaning that in times of need he could turn to Hashem in prayer and He would provide for him, even if a mazal or other force would otherwise have negatively affected his land.
This concept is seen from stories in the Gemara (see Taanis 24-25) that describe how great men were able to make rain fall during times of drought through their prayers. This is also seen from the story of Eliyahu Hanavi (1 Malachim 18:45) who made it rain through his tefillos.
Therefore, if one Jew lives in an area that is also populated by non-Jews, they too will benefit from his tefillos. If he prays and makes it rain, they will also benefit from the rainfall, even if their mazal dictates that they shouldn’t. This is the bracha that Yaakov received that Hashem would give him good land and dew from the Heavens.
Life From His Sword:
Rav Pinchos of Koretz zy”a explains this pasuk to mean that Esav’s entire life is dependent on his sword. He can only live and derive enjoyment in life through stabbing, harming and hurting others. A Jew, however, has no enjoyment from hurting others. On the contrary, his pleasure in life comes from helping others.
Sefer Imrei Pinchos relates that Rav Pinchos would get very upset at people who derived enjoyment from hurting others, even if they only enjoyed saying mean jokes about other people. He would say that getting pleasure from someone else’s pain or discomfort is the character trait of Esav. Only non-Jews enjoy the pain of others but a Jew should not get any pleasure from such things.
He Did Not Want to Mourn Twice:
The Shach al Hatorah writes that Esav didn’t want to kill Yaakov now because he would have to sit shiva for him, and when his father, Yitzchok, would later die, he would have to sit shiva again. Therefore, he preferred to wait until Yitzchok died and he had to sit shiva anyway, and to kill Yaakov then, so that he wouldn’t have to sit shiva twice.
Stinginess in Blessing His Brothers:
The Ye’aros Devash (Chelek 1, Drush 5) explains the difference between an aveirah bein odom l’makom and an aveirah bein odom l’makom by saying that when one commits a sin against Hashem, it is easy to feel regret and do teshuva, but when one does an aveirah against his fellow man, it is much harder.
As proof to this, he notes that if someone comes to a Rov and says that he found treif food or chametz on Pesach in his house, and the Rov tells him that he must discard of it immediately, he will obey the ruling, even if it is a large monetary loss. He will even thank the Rov for saving him from a transgression. However, if a person takes his friend to a din Torah and the Dayanim rule that he must pay $100, he will not take kindly to the ruling and he will hate the judges for making him pay. A
וַיִּשְ ׂטֹם עֵשָ ׂו אֶת יַעֲקֹב עַל הַבְ ּרָ כָה וגו' וַיֹּאמֶר עֵשָ ׂו בְ ּלִבּוֹ יִקְרְ בוּ יְמֵי אֵבֶל אָבִי וְאַהַרְ גָה אֶת יַעֲקֹב אָחִי (כז, מא)
And Esav hated Yaakov because of the blessing... and Esav said in his heart, “The days of mourning for my father will draw near. I will then kill my brother Yaakov.” (27:41)
