ר"ע תיתד תונויצל ינויערה גוחה ,םולשו זוע

Said Rabbi Hanin: Whoever says that the Holy One, Blessed Be He, is lenient (with tzaddikim) – may his intestines be torn out. The Holy One is forebearing, but eventually he collects his debts. Know that this is so, for Esav cried one scream because of Yaakov, as is written, "He cried out with a very great and bitter cry". And where was he repaid? In Shushan, as is written, "And he (Mordecai) cried out with a great and bitter cry" (Esther Rabba 8)

In Esther Rabba they (the Sages) said that our father Yaakov was punished for causing Esav to "cry a very great and bitter cry", resulting in Mordecai's crying "a great and bitter cry". There seems to be a difficulty – why was he (Yaakov) punished for Esav's scream more severely than was (pained) his righteous father Yitzhak, who "trembled with very great trembling/? [Trans. note – the adjective "bitter" appears only with reference to Esav's cry, not to Yitzhak's trembling]. . It seems to me: Yaakov performed his transgression in good faith (lishma). He derived no pleasure from Yitzhak's trembling; he was certainly sorry about that, but he was coerced (by his mother Rivka) to sin. This was not the case with regards to Esav's cry; he was happy about that, and therefore he was punished, because he had brought it about by the sin of lying, and one may not derive any pleasure from that. (Netziv, Harhev Davar, Bereishit 27: 9, note 1)

"And God Seeks the Pursued" (Kohellet 3): Rav Huna said in the name of Rav Yosef: "and God seeks the pursued" – always. You find a tzaddik pursuing a tzaddik, "and God seeks the pursued"; a wicked person pursues a tzaddik, - "and God seeks the pursued"; the wicked pursues the wicked, - "and God seeks the pursued"; even when the tzaddik pursues the wicked - "and God seeks the pursued." "God always seeks the pursued". (Vayikra Rabba, 27)

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1. In Hebrew, history is defined as "begettings", and it appears that this is not unintentional. In the Jewish conception, history is not stationary; it is not a passive description of events which happened "once upon a time." History is in perpetuum mobile. It turns to the past, but it faces the future. It is concerned not only with the event, but also with its meaning, here and now. History is, first of all, the history of Toledoth – of begettings – and this is what we can learn from the passages of the Torah.

Of the beginning of cosmic history we read in Bereishit (2:4) "And these are the begettings of the heavens and the earth." As though the entire creation (above and below) was created solely for the begettings, for what transpires after the creation, the consequences of this creation. In other words, history reveals a futuristic direction, constantly in a state of becoming, and its face is directed towards that direction which is not always familiar, clear, and identified; yet is exists and we must unveil it.

2. The current parasha is called "Toledoth" – "Begettings". Its opening passages set the direction in which history will evolve – history which began with our father Avraham.

"These are the begettings of Yitzhak son of Avraham; Avraham begot Yitzhak"

It is important to preface our discussion of this passage with the reminder that, as a rule, passages of the Torah are never detached from their context. Our Sages taught us to relate a passage or event to that which precedes it; every parasha is connected to its preceding parasha, even when it deals with a different subject.

And so, when we read at the end of the Chayey Sara (25:12) , "And these are the begettings of Yishamel son of Avraham" . . . "And these are the names of the sons of Yishmael". In this context, the introduction to our parasha seems predictable; after meeting the begettings of the Yishmael, the firstborn, we look forward to meeting the begettings of the second son. But what follows is puzzling; instead of listing the names of Yitzhak's sons (as with "And these are the names of the sons of Yishmael") the Torah writes "Avraham begat Yitzhak". I shall attempt to clarify this subject, relying primarily upon the 'Maor VaShemesh', a Chassidic commentary of the early 19^th century, by Rabbi Kolonymos Epstein of Krakow.

The author of 'Maor VaShemesh' explains as follows: Before the Torah could begin to deal with the begettings of Yitzhak, it was necessary to emphasize that Yitzhak is a begetting of Avraham. Why this need? We had already read: ". . . for it is through Yitzhak that seed will be called by your (name)" (21:12), and earlier, in Chapter 17:19, "Sara your wife is to bear you a son, you shall call his name: Yitzhak/He Laughs. I will establish my covenant with him as a covenant for the ages, for his seed after him." Like Yitzhak, Yishmael also receives power and wealth, and from him, too, descend twelve princes – but his path will diverge from Yitzhak's. Yitzhak is promised a special position, and Yishmael is promised eminent – but separate – status. How are the promises to be realized? "Avraham died . . . Yitzhak and Yishmael his sons buried him" (25:9) In contrast to the separation described above, here we encounter complete equality between the brothers. The Talmud (Bava Bathra 16b) relates that Yishmael repented during his father's lifetime, (and we are well acquainted with the high regard in which baalei teshuva are held) with neither disagreement nor rivalry. In such a situation, which of the two will receive the special blessing of Avraham, who will continue his mission? Without hesitation, the Torah answers: "Now it was after Avraham's death, that God blessed Yitzhak his son" – a clear declaration regarding the successor son; Yishmael is destined to have a distinguished future with a separate history of his own, "And these are the names of the children of Yishmael . . ."

The Ramban, and after him, the Rashbam, described the differences between Yitzhak and Yishmael: The two nations are brothers, but Yishamel – like every other nation – has a history which develops naturally. When the Torah deals later with the begettings of Yitzhak, before it lists the names of his sons, it again emphasizes his affinity to his source – Avraham. 'Maor VaShemesh' explains in similar fashion, reading the passage as follows: These are the begettings which Avraham begat together with Yitzhak [Translator's note – The Hebrew infinitive 'et' --"et Yitzhak" – which is usually the sign of direct object, sometimes means 'with'] The partnership between father and son strengthens the tie between the links in the dynasty.

The 'Kli Yakar' (Rabbi Shlomo Efrayim Lunchitz, Poland, late 16^th cent.) differentiates between the words 'ben' (son) and "tolada" (begetting), providing a beautiful summation of the idea:

3. Until now, we focused upon the struggle between the two brothers, Yitzhak and Yishmael, and we saw that there was a resolution of this struggle. This is not so regarding a different sort of contest which comes to light later in the parasha, a more dangerous contest which offers an additional perspective to the discussion of the "begettings".

We detect a serious problem: Yishmael and Yitzhak are not in competition with each other, each has own task and destiny. But Yaakov and Esav are both the begettings of Yitzhak, they are twins, sharing a common mother, bearing the same stamp – and this is the source of the competition between them. Who is the real firstborn? The Torah does not supply an immediate answer, it seems to toy with us. Esav was born first, and therefore he is the firstborn. But later, a result of the 'sale' of the birthright, Yaakov is the firstborn. From the sale of the birthright until the end, the right to be considered the successor of Avraham and Yitzhak in contested. (Perhaps, in a certain sense, this is the situation even today, as Christianity, successor of Rome -- symbol of Edom-Esav -- claims to be the true Israel).

Yitzhak had looked forward to cooperation between the sons, and assigned each a different task. Until the end, he hoped that his intention would be realized. But Esav refuses to cooperate (with anyone), he wants its all, and now. He abandons the family principle. He sees no value to this principle. Even more – there is no value to life itself. He says to his brother: "Here I am on my way to dying . . ." There is no doubt – Esav finds life difficult.

The Shelah ("Shenay Luchot HaBrith" by Rabbi Yeshaya Horowitz) suggests a formulation of this situation. The name 'Yitzhak' itself reveals the two directions which he will beget: 'Yitzhak' is a combination of 'hai' and 'ketz' ['hai" means 'life', 'ketz' means ' end']. "Od avinu hai" – "Our father still lives" – our father Yaakov has not died" (Bavli, Taanith, 5b). The other path is death "An end of all flesh has come before me" (The Noach narrative, prior to the deluge).

4. Now we clearly discern two categories of contest:

1. Confrontation between two opposites until a third factor renders decision. This is confrontation which precedes history, or, in the language of the Torah, "These are the begettings": Avraham, personification of hessed (symbolized by water) in contrast to Yitzhak, personification of the law (symbolized by fire). Then comes Yaakov, who embodies the two opposites and successfully combines them (". . . its top reaching hashamyma" ['shamayim is Hebrew for ' heaven'] – shamayim is a fusion of the two opposites "esh" ["fire"] and "mayim" ["water"]).
2. This is in contrast to another confrontation which does not lead to union, but continues uninterruptedly without resolution -- the contention between Yaakov and Esav.

5. The author of "Maor VaShemesh" aids us in summation of this discussion of the "toladoth" -- the begettings. To the concept "toladoth" which moves history, giving it direction and movement, he adds the concept of "binyan" – building.

He refers to the passage "These are the begettings ["toledoth"] of the heavens and the earth; their being created." [Trans. note - in Hebrew, the emphasized phrase reads "behibar'am", the letters of which can be transposed to read "Avraham"]. The midrash discerns in this word an allusion to Avraham, who is partner to every stage of the building, as is written in the midrash (Bereishit Rabba 63): "Avraham was called 'Avraham', Yitzhak was called 'Avraham', Yaakov was called 'Avraham' . . ." This is to say that Avraham is the foundation, and without him there is no building; but the building has three storeys, each one important in itself. The author of Maor VaShemesh" explains:

The building stands fast when there is accord between cause and effect ("tolada"), when the connection is passed on from father to son: Av + Ben = Even (Father + Son = Stone), this is the cornerstone upon which every world is established.

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His name is Esav, because he was well-formed and complete, Esav, in gematriya Shalom, for if not for his name which means peace, he would have destroyed the world. An alternative explanation: [Translator's note: The first letter of 'Esav" is an 'ayin' – which has a numerical equivalent of 70. The second syllable, 'sav' , composed of 'sin' and 'vav' can also be read as 'shav' = 'usless'] E' sav' – this useless one completed to seventy the number of nations which I created in my world. (Baal HaTurim Bereishit 25:25)

"Shalom": In gematriya is 'Esav' . . . Always be first to greet a person with "Shalom", even if he is a gentile. (Baal Ha Turim, Bamidbar 6:26)

. . . But the second explanation proffered by the Baal HaTurim is much deeper -- "Shalom" in gematriya is 'Esav" . . . this appears in conjunction with the Priestly Benediction, meaning that the blessing of peace for Israel is deficient as long as there is no peace for Esav as well. Is can be said that in (the parasha of) Toledoth, the gematriya "Esav=Shalom" comes to restrain Esav, whereas in the Priestly

Benediction, the gematriya "Esav=Shalom" is intended to teach the Jewish people to what degree it is obligated to peace, and that there will be no peace for Israel, as long as peace is not established between Yaakov and Esav. (Leibowitz, Seven Years of Discussions of the Weekly Parasha, p. 110)

"You will live by your sword": Curse, blessing, or necessity?

"You will live by your sword": In payment for your taking your quiver and your bow as I commanded you, "You will serve your brother." Said Esav, "Since you appointed him master, he will treat me disgracefully". His father said: "You will live by your sword" – your service will be by (use of) the sword, and this is not disgraceful." Said Esav, "Even so, he will overwork me with my use of the sword." He answered, "And you will serve your brother" with this use of the sword, and he will have mercy upon you." (Hizkuni, Bereishit 27;40)

The reason for "You will live on your sword" -- this is meant like "by your sword", and similarly "For not on bread alone will man live" (Devarim 8:3) (is to be understood as) "by bread". The meaning of the blessing is not that he will live off the spoils taken from enemies by his sword – for he was given (livelihood) from the fat of the land and the dew of heaven, and from these he will live; the meaning is that he will live in his battles, victorious, never falling by the enemy's sword. Therefore did he say: "And you will serve your brother," that you will not overcome him – he will prevail over you. (Ramban, Bereishit, 27:40)

What's Happening in the Movement:

On Shabbat, Parashat Vayishlach, (18-19 Kislev, 5761 – 15-16/12/00) a Shabbat of Study will take place in the guest house at "Neve Ilan."

The program: Our member, Dr. Menachem Klein will lecture on the peace process in the light of the current situation. A panel composed of Dr. Debora Waysman, Shaya Nahliel-Rotenberg, and others will discuss "Whither Netivoth Shalom?" A work meeting will take place immediately following Havdala. At 8 in the evening, the yearly general meeting will take place. A new directorate will be chosen, the budget will be approved, and activities for the coming year will be planned.

Arrival time: From 2 P.M. Friday.

Cost: 280 NIS for adult in double room. 140 NIS for a child sharing room with parents (up to two children). Discount for students and soldiers. Payment can made in installments. Confirmation of registration will be given upon receipt of payment.

Please register early – places are limited.

Please pay membership dues: 140 NIS per f, 70 NIS per single.

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