The beginning of the Parsha of course has the Mechiras Habechora the selling of the Bechora. Before I get into this, I would like to be Makdim the Teshuvas Maharit (1538 – 1639) as best I remember it which you might remember from your Yeshiva days.

The Maharit had a Shaila about a young man who was a guest in someone’s home and during the course of the meal he and the host’s daughter decided that they wanted to marry. The young man took some food from the table and gave it to the daughter Mitoras Kiddushin. Harei At Mikudeshes B’apple Zu or whatever the food was. The Teshuvas Maharit deals with the question based on a Ran in Maseches Nedarim, as to whether a guest owns the food that he is served or whether the food belongs to the host and the guest only has a right to eat it. It is a question of ownership. You have to own something in order to give it to be Mekadaish an Isha or to do any Kinyan for that matter. This is a discussion in the Maharit based on the Ran in middle of Maseches Nedarim.

With that background we turn to the beginning of the Parsha. We know that Yaakov Avinu was a (25:27) (וְיַעֲקֹב אִישׁ תָּם, יֹשֵׁב אֹהָלִים) Yoshev Ohalim, he had no Parnasah of his own, he ate at his father’s home. Yet we find here that Yaakov Avinu does a sale 25:31 (וַיֹּאמֶר, יַעֲקֹב: מִכְרָה כַיּוֹם אֶת-בְּכֹרָתְךָ, לִי). Yaakov takes food which presumably belongs to Yitzchok and Rivka to purchase something. I know that his father was not Makpid that he took the food to eat it himself or to give it to his brother. But to do a sale, a person has to have ownership in the object that he is using to do the Kinyan. (מִכְרָה כַיּוֹם אֶת-בְּכֹרָתְךָ, לִי), how could Yaakov do a Mechira with food that was not his? This would be a Raya to the Shaila of the Maharit that a person does own the food that he takes to eat.

Rav Druk in his Sefer on Beraishis answers the question even though he doesn’t ask it. He brings B’sheim the Chasam Sofer that it was B’diyuk Gadol that this took place here on the day when Avrohom Avinu died. 25:29 (וַיָּזֶד יַעֲקֹב, נָזִיד) Yaakov was cooking food, what was he cooking and for what purpose was it? As Rashi explains in the next Posuk 25:30 (מן האדם האדם: עדשים אדומות, ואותו היום מת אברהם).  He was cooking Adashim Adumos, red lentils. Why was he cooking red lentils? On that day Avrohom Avinu had passed away and the Minhag of the Aveilim is to eat lentils when they return after the Kevura the first meal that they eat. The Halacha is that the first meal that the Aveil eats what is called the Seudos Havraa is not allowed to be his own food it has to someone else’s food which is given to him. On this day Yitzchok Avinu needed Yaakov Avinu to own food so that he would be able to provide food for the Seudas Havraa for Yitzchok Avinu. Therefore, Yitzchok was Makne (transferred ownership) to Yaakov of the food or the money with which Yaakov went and bought the food. Either way, this was a unique moment in that it was a moment that Yitzchok could not own the food. Yaakov was cooking food that had to be his. And what do you know, just then Eisav walks up (וְהוּא עָיֵף) and he is able to do the sale. This answers a question of how he was able to do the sale, because this food uniquely was his.

The point that Rav Druk makes of course is the Hashgacha Protis that took place. The tremendous Hashgacha that here Yaakov was a (יֹשֵׁב אֹהָלִים), he had no money, no investments, and no Parnasa so how would he ever buy the Bechora? The one opportunity that presented itself so that he could own something happened at precisely this moment and Hakadosh Baruch Hu prepared for him just at this moment that the sale would take place. Mosuk Kid’vash a beautiful thought. That is Perek 25.

26:13 (וַיִּגְדַּל, הָאִישׁ; וַיֵּלֶךְ הָלוֹךְ וְגָדֵל, עַד כִּי-גָדַל מְאֹד). We are told about Yitzchok that he became wealthy as the next Posuk says (וַיְהִי-לוֹ מִקְנֵה-צֹאן וּמִקְנֵה בָקָר, וַעֲבֻדָּה רַבָּה; וַיְקַנְאוּ אֹתוֹ, פְּלִשְׁתִּים). What exactly does it mean (וַיִּגְדַּל, הָאִישׁ) that the man became big, big I assume in terms of his wealth. (וַיֵּלֶךְ הָלוֹךְ וְגָדֵל), and he went going getting bigger, (עַד כִּי-גָדַל מְאֹד). Certainly there has to be some sort of message here.

The Tosafos Beracha applies a Yesod which we learned once before (Ed. Note  – Noach 5772 – Ayin Sham). We discussed it regarding M’at M’at Agarshenu Min Ha’aretz, the idea that when Klal Yisrael entered Eretz Yisrael in the time of Yehoshua they were told beforehand that they would not conquer the land in one shot. That they would slowly conquer the land over time. Even the 7 years of Kibush was not a complete Kibush and it had to continue later. M’at M’at Agarshenu, things that are permanent come slowly. Things that come quickly leave quickly, that is the nature of Olam Hazeh. Therefore, Hakadosh Baruch Hu M’at M’at Agarshenu Min Ha’aretz.

The Tosafos Beracha here says the same idea. He says that the Posuk is telling us that there was permanence and Hatzlacha to the acquisitions of Yitzchok. (וַיִּגְדַּל, הָאִישׁ), he became wealthy, not suddenly, (וַיֵּלֶךְ הָלוֹךְ וְגָדֵל, עַד כִּי-גָדַל מְאֹד), it was a gradual increase in his wealth and that has a permanence. In addition, he points out that we find the same language by Mordechai in Esther 9:4 (כִּי-הָאִישׁ מָרְדֳּכַי, הוֹלֵךְ וְגָדוֹל) which was also that gradually he became wealthy.

With this he also explains later in the Parsha 27:28 (וְיִתֶּן-לְךָ, הָאֱלֹרים, מִטַּל הַשָּׁמַיִם, וּמִשְׁמַנֵּי הָאָרֶץ–וְרֹב דָּגָן, וְתִירֹשׁ). When Yitzchok gives his blessing to Yaakov he begins with (וְיִתֶּן). The Vav means and. You don’t usually begin a sentence with and. What is the meaning of the Vav? The Medrash says the meaning of (וְיִתֶּן-לְךָ, הָאֱלֹרים) that Yitzchok was blessing his child, Hashem should give you, Yitein V’yachzar V’yitein. Meaning he should give and give and give again. The idea is the same, Hakadosh Baruch Hu shouldn’t get it in one shot you should get it in a gradual way.

We all know that when someone wins the lottery a person has a choice of a single large payout or to get his money paid out over time. Human beings can’t resist and I doubt that there are more than a handful of cases where a person took a gradual payout. People take single large payouts. Yet, the history of lottery winners is there is no permanence to their wealth, gradually everything disappears. It comes quickly and it goes in what is typically a quicker period of time. However, the Hatzlacha (the good fortune) that a person would have is when things come in a steady way and in a continuous basis.

Nachala Mivuheles Barishona Gam Acharisa Lo Sivareich. Shlomo Hamelech tells us Nachala Mivuheles Barishona, a Nachala which comes with confusion in the beginning, Gam Acharisa Lo Sivareich in the end will not be a blessed ending. Things should come gradually the way they are supposed to come. That is the way we work on things overall. To have a gradual step by step Hatzlacha in the things we do.

Let’s move now to Perek 27 the 3rd Perek of Parshas Toldos. I have a question which was going to be my question for the week, however, I found an answer. The question is in Yitzchok’s Bracha to Yaakov. Yitzchok while he thinks that he is speaking to Eisav his Beracha is what? A Jew blesses his son with 48:20 (יְשִׂמְךָ אֱלֹקים כְּאֶפְרַיִם וְכִמְנַשֶּׁה) and Bamidbar 6:25 (יָאֵר יְרוָר פָּנָיו אֵלֶיךָ, וִיחֻנֶּךּ) which is for a spiritual growth. That is the way we give Berachos.

Rav Pam used to relate that when his grandmother took her son (Rav Pam’s father) to the tailor to get a suit for his wedding the tailor gave a Beracha to the Choson that he should be a wealthy man and he shouldn’t have to worry about Parnasa. Rav Pam’s grandmother got angry at him, that is the Beracha for a Choson? Give him a Beracha that he should be a Talmid Chochom, that he should have Cheishek to learn, that he should be like (כְּאֶפְרַיִם וְכִמְנַשֶּׁה).

That is an idea with which we can all relate. My question then was what is with this Beracha from Yitzchok. 27:28 (וְיִתֶּן-לְךָ, הָאֱלֹרים, מִטַּל הַשָּׁמַיִם, וּמִשְׁמַנֵּי הָאָרֶץ–וְרֹב דָּגָן, וְתִירֹשׁ). You should be a wealthy man. 27:29 (יַעַבְדוּךָ עַמִּים, וישתחו (וְיִשְׁתַּחֲווּ) לְךָ לְאֻמִּים–הֱוֵה גְבִיר לְאַחֶיךָ, וְיִשְׁתַּחֲווּ לְךָ בְּנֵי אִמֶּךָ; אֹרְרֶיךָ אָרוּר, וּמְבָרְכֶיךָ בָּרוּךְ). You should control people, people who get along with you should be blessed and those that don’t should be cursed. No smattering of anything Ruchniyos. It is a Davar Pele.

Subsequently, I saw in a number of Achronim who explain Yitzchok Avinu’s mistake and why Yitzchok wanted to give a Beracha to Eisav. What was Yitzchok thinking? Was he fooled so badly?

Many including the Malbim here on the page and Rav Moshe in the second Darash Moshe among others explain that the plan of Yitzchok was that Eisav would be the Zevulan, he would be the one who supports Torah and Yaakov would be the one who learns. His hope was that Eisav would be Kone Olam Haba that way by being the Zevulan, the supporter.

Once we hear that, then everything is beautiful. Here Yitzchok thinks that he is giving a Beracha to Eisav. If he thinks that is giving a Beracha to Eisav so of course he gives him a Beracha that has to do with (מִטַּל הַשָּׁמַיִם, וּמִשְׁמַנֵּי הָאָרֶץ). After all he is the one who is going to have the Gashmios and be able to support his brother.

Indeed later towards the end of the Parsha we find that when Yaakov takes leave of his father and he is heading out to find his Shidduch so there we do find that the (וְיִתֶּן-לְךָ) that Yitzchok says to Yaakov is 28:4 (וְיִתֶּן-לְךָ אֶת-בִּרְכַּת אַבְרָהָם, לְךָ וּלְזַרְעֲךָ אִתָּךְ). He does give a similar Beracha like (יְשִׂמְךָ אֱלֹקים כְּאֶפְרַיִם וְכִמְנַשֶּׁה), well not (אֶפְרַיִם and  מְנַשֶּׁה) because they weren’t born yet but that he should be like Avrohom for generations. (לְרִשְׁתְּךָ אֶת-אֶרֶץ מְגֻרֶיךָ, אֲשֶׁר-נָתַן אֱלֹקים לְאַבְרָהָם) he should have a Cheilek in Eretz Yisrael which is of course spiritual. So here we do find that when he knew that it was Yaakov he gave him a Beracha of Ruchniyos. How Geshmak.

Rav Moshe adds that this also explains why Eisav said to his father 27:36 (הֲלֹא-אָצַלְתָּ לִּי בְּרָכָה) it can’t be that you have no Beracha left, it can’t possibly be. I know that your plan was to give me only the Gashmiyosdika Bracha and the Ruchniyus Bracha would be for my brother. So it must be that there is Beracha left. How can you tell me that there is nothing left? The response of Yitzchok was that is not for you. This is a third Vort on the Parsha.

The question of the week is: We find that Rivka goes to Yitzchok and says I want Yaakov to go find a wife. I don’t want him to marry people of Canaan. How does she express that? 27:46 (וַתֹּאמֶר רִבְקָה, אֶל-יִצְחָק, קַצְתִּי בְחַיַּי, מִפְּנֵי בְּנוֹת חֵת; אִם-לֹקֵחַ יַעֲקֹב אִשָּׁה מִבְּנוֹת-חֵת כָּאֵלֶּה, מִבְּנוֹת הָאָרֶץ–לָמָּה לִּי, חַיִּים). These people disgust me, send him away to find a Kallah.

The question is, in the previous Parsha Avrohom Avinu said 24:39 in Rashi (ואין ארור מדבק בברוך) I cannot allow my son to marry into Eliezer’s family which according to the Sifsei Chachamim means that a descendent of Canaan cannot marry into my family. Canaan comes from Cham and Cham was cursed so he can’t be (מדבק בברוך). If that is the case then it is a big problem because the Bnei Cheis were children of Canaan and if the Bnei Cheis were children of Canaan why didn’t Rivka say don’t marry into the Bnei Cheis because of your father’s Tzavaa. Why is she giving her own reason in saying (קַצְתִּי בְחַיַּי)?

One can say perhaps tongue in cheek that a wife’s feelings of being disgusted are more of a reason to avoid a Shidduch than the Tzavaa of an Avraham Avinu. But, here we are talking about Gedolei Olam and it doesn’t seem to be correct and therefore, this question needs to be answered.

A second difficulty in the Parsha. We find that both Yaakov and Eisav talk to their father. We all know that the Derech Eretz of talking to a great person is in 3rd person. Not you but my father or the Rosh Yeshiva. It seems very strange, when Yaakov talks to his father he talks in second person 27:19 (קוּם-נָא שְׁבָה, וְאָכְלָה מִצֵּידִי–בַּעֲבוּר, תְּבָרְכַנִּי נַפְשֶׁךָ). He speaks to him in second person. Incredibly later when Eisav walks in to his father he says 27:31 (יָקֻם אָבִי וְיֹאכַל מִצֵּיד בְּנוֹ–בַּעֲבֻר, תְּבָרְכַנִּי נַפְשֶׁךָ). He says my father should get up and he doesn’t say you and he should eat from the food that his son has prepared. His son and not your son. Eisav talks in third person and Yaakov talks in second person. Tzorech Iyun Gadol!

 

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