And Isaac prayed to G-d ("vaye'tar") for his wife, because she was barren (Gen. 25:21)
As Rashi explains, the Hebrew word "vaye'tar" implies a tremendous amount of prayer: "He engaged [in prayer] much and urgently." Why did Isaac have to pray so much? Because not only was Rivka childless, she had been born without a uterus (as described by the Midrash). In order for her to give birth, the G-dly influence would of necessity have to come from a higher spiritual source; thus "he engaged [in prayer] much and urgently." (Ohr HaTorah)
And Jacob cooked a pottage of lentils (Gen. 25:29)
That which Jacob was eager to sell, Esau was eager to buy, and vice versa. Jacob wished to divest himself of the desire for worldly pleasures, symbolized by the pottage of lentils. (In the same way that a lentil is round, so too are all lusts and desires "round" in that they revolve like a wheel.) This was something that Esau wished to acquire. At the same time, Esau sought to free himself from the birthright, symbolic of a higher level of attachment to G-d (the firstborn is considered "holy unto the L-rd"), which Jacob desired. (Rabbeinu Bachya)
Because Abraham obeyed My voice, and kept My charge (Gen. 26:5)
Why did G-d bless Isaac in Abraham's merit rather than in his own, as He did with the other Patriarchs? Isaac is associated with the attribute of "gevura" (severity), the nature of which is to withhold. Thus, the Divine blessing and influence had to come through Abraham, who is associated with "chesed" (loving-kindness), the attribute that bestows an abundance of blessing. (Likutei Levi Yitzchak)
The voice is the voice of Jacob, but the hands are the hands of Esau (Gen. 27:22)
The fact that the above statement was made by Isaac in wonderment - how can these two things go together? - implies that it is indeed impossible. For the "voice of Jacob" and the "hands of Esau" are diametrical opposites. (Avnei Ezel)
Reprinted from the 5762/2001Toldos edition of L’Chayim,
