This week’s parsha is Toldos. Many questions arise when reading through the parsha. The Torah teaches us what holy neshamos Yitzchok and Rivka had. How could they have possibly ended up with a son like Eisav? It is not sufficient to answer this question by blaming Eisav’s poor character on the influence of his environment. The Torah teaches us that even in the womb, Eisav was predisposed to idolatry. He would kick, in an attempt to escape when his mother Rivka would pass a house of idolatry. (Yaakov would kick in an attempt to escape when she passed a Beis Medrash). Due to these prenatal experiences Rivka went to seek the advice of Shem. She was concerned, and wanted to know if she had a child with a dual personality! Shem answered that indeed she was carrying twins that were destined to become two separate nations. Since it was Eisav’s destiny to be who he became in the end, how can he be held responsible for his inborn character and the fact that he fell prey to the temptations of his environment? Rashi’s second explanation describes that the fighting of Yaakov and Eisav in the womb was over Olam Haba- the World to Come. Why would Eisav be interested in fighting for Olam Haba? The World to Come seemed clearly to be on the bottom of Eisav’s wish list!
On the pasuk “v’yigdalu ha’naarim- and the lads grew up” the Zohar states that as long as Avraham was alive, Eisav remained a great person. It was only after Avraham’s passing that Eisav turned against Hashem. The Zohar’s commentary seems to run contrary to the pasuk of “nisroziztu habanim- that they fought in the womb”, on Eisav’s part because he was predisposed toward idolatry and was pursuing it from the very beginning.
On the pasuk “Eila Toldos Yitzchok- these are the generations of Yitzchok” Rashi comments; “This is Yaakov and Eisav discussed in the parsha”. Why does Rashi teach us something we will come to know anyway by simply reading through the parsha?
These questions can be answered through the Rambam’s description of two types of individuals. The first is a “Chosid M’ulah- a refined person” and the second is a “Misgaber al Yitzro- an individual who struggles and overcomes his evil inclination.” These two types represent two approaches in the service of Hashem.
There is a saying; “maaseh avos siman l’banim- the deeds of our forefathers are a sign for the children”. This saying relates, that it is from observing the deeds of our forefathers we learn their impact upon the lives of later generations. Yaakov was an “Eish Tam yosheiv ohalim- a simple man that dwells in the tents”. Yaakov embodied the service of the Tzaddik, a person whose only desire is to do good deeds. This is the approach of a Chosid M’ulah a refined person. Eisav was an “Eish Sadeh- a man of the field”. This approach embodies that of the Misgaber al Yitzro- an individual who struggles and overcomes his evil inclination. This approach is similar to that of a Baal Teshuva, an individual constantly strengthening his service, to the point that nothing should weaken him. Eisav’s mission was to bring out his deep connection to Hashem, so much so, that even with the foreign influences of the world; he will be able to control himself and choose not sway from that connection. Therefore when he was in his mother’s womb under her holy influence Eisav already sensed his mission in this world. This is why that when his mother passed a house of idolatry, his movement was not to serve it, but to overcome the idolatry.
Eisav was an Eish Sadeh, and individual who knew how to be sly and use trickery. He had the strength and ability to appear on the outside like everyone else, but on the inside to remain a Yid, dedicated to Hashem. This is the Eisav of kedusha the path of a Misgaber al Yitzro- an individual who struggles and overcomes his evil inclination.
Yaakov’s approach is to be simple and straight forward, to always seek out higher and higher levels in the service of Hashem, this is the path of a Chosid M’ulah- a refined person .
This was the crux of their argument. Yaakov’s perspective of always ascending in his service of Hashem claimed entitlement to the portion in this world (“im ein kemach aiyn Torah- there cannot be Torah study in this world without a livelihood”) and the portion of the world to come. Eisav however, claimed it on the grounds that since his was the greater struggle, a Misgaber al Yitzro- an individual who struggles and overcomes his evil inclination, his was the higher of the two and therefore it was he that was entitled to a portion in this world as well as the world to come.
Now we can understand the Zohar. According to the Zohar, as long as Avraham was alive, he educated and influenced Eisav, and thereby brought out Eisav’s greatness, and therefore Eisav remained strong in matters of kedusha. When Avraham passed, Eisav no longer had that requisite strength and slipped and made poor choices due to his challenging predisposition as mentioned above.This is why Yitzchok wanted Eisav to have the brachos, that through them Eisav would have the necessary strength and elevation to return and endure in a service of kedusha.
This also the reason that Rashi explains in the pasuk; “Eila Toldos Yitzchok- these are the generations of Yitzchok” with “This is Yaakov and Eisav discussed in the parsha”. What is implied is that the Torah study of Yaakov will eventually have the impact upon the avodah of Eisav, to be a Misgaber al Yitzro- an individual who struggles and overcomes his evil inclination. It is Yaakov that will ultimately influence Eisav to achieve and maintain his rectification. For this reason it is he Yaakov who must come first, Yaakov and then Eisav, as Rashi says; “Yaakov and Eisav discussed in the parsha” meaning, as the Torah teaches that their unique approach to the service of Hashem should be completed.
If the brachos had gone directly to Eisav it would not have worked. This is because it would have either been too great of a revelation for Eisav to receive; or too difficult for him to properly integrate and use in a positive fashion. What is necessary is to have Yaakov, an Eish Tam, with a complete and straight forward service of Hashem that will be able to teach and strengthen Eisav in his unique service of Hashem. Eisav needs that influence to remain strong and successful in his service of Hashem.
The lesson for us is simple. We need to devote ourselves to making this world a dwelling place for Hashem. But first we need to exemplify the service of Yaakov, to learn Torah with purity. We also need to go out into the world, with worldly garments, the languages of the world. We nevertheless need to remain fully cognizant that they are only garments, and inside we remain like Yaakov dedicated to seeking out ever higher levels in the service of Hashem. Thereby we serve our purpose in the world to make every corner of the world a dwelling place for Hashem with the coming of Moshiach immediately.
(Adapted from Likutei Sichos v. 20)
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