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Parashat Toledot
Kisleiv 2 5776
Emet LeYaakov
by Rabbi Daniel Fridman
Parashat Toledot is a transitional one, in which the primary
focus of the Chumash switches from the second to the third of the
Avot, from Yitzchak Avinu to Yaakov Avinu. For the next three
Parashiyot, until the Chumash switches its primary focus to the
interactions between Yosef and his brothers, Yaakov Avinu
represents the central figure in the text.
Chazal, as we know, have associated Yaakov with the
characteristic of truth Titein Emet LeYaakov (Michah 7:20) just
as they have associated his father with Gevurah, courage, and his
grandfather with Chesed, kindness. Ab initio, this association
seems strange. After all, the central incident of Parashat Toledot is
one in which Yaakov, much to his discomfort, deceives his own
father. Even if Yaakov was deeply uncomfortable with this, as he
unequivocally expressed to his mother upon her suggesting this
course of action (BeReishit 27:11), his willingness to engage in this
kind of activity would seem to, in it of itself, disqualify him from
association with the virtue of Emet. Moving beyond this incident
alone, Yaakovs wresting of the Bechorah from Eisav by exploiting
Eisavs fatigue and hunger (25:29-34), as well as Yaakovs
handling of the division of the sheep with Lavan (30:42) would
hardly seem to be the actions of the archetype of truthfulness.
Perhaps, then, we might suggest that Yaakov Avinus
embodiment of the virtue of truth may be best understood as a
lifelong process of growth. In Parashat Toledot, Yaakov listens to
Rivkah and flees from his brother Eisav (27:43-44), much as in
Parashat VaYeitzei, Yaakov Avinu flees from his father-in-law
Lavan (31:17). In both of these instances, Yaakov flees from his
challenges rather than directly and honestly confronting his
adversaries.
Parashat VaYishlach represents the critical turning point in
Yaakovs progression. As Yaakov prepares for his confrontation
with Eisav, he is all alone. He must stand and struggle with the
man-angel. In this confrontation, Yaakov loses his capacity to run,
as his leg is injured (32:22-31). However, from this encounter,
Yaakov gains something far more important, the confidence that
he need not run from his problems or engage in any other form of
machination, but that he can confront his adversaries honestly and
directly. As we know, Yaakovs identity is transformed at this
point to Yisrael, representing a transition between VaYaakveini
Zeh Paamayim, He has deceived me twice (27:36) to Yosher,
honesty and integrity.
After Yaakovs encounter with the man-angel, his life is
marked inexorably by an unwavering commitment to direct and
honest dealing even with the most difficult situations. When
Yaakov Avinu meets Eisav, he asks Eisav Kach Na Et Birchati
Asher Huvat Lach Ki Chanani Elokim VeChi Yeish Li Chol,
Vol. 25 No. 9
Now take my gift, which has been brought to you, for God has
favored me, and I have everything (33:11). Likewise, in the
difficult trials resulting from Dinahs abduction in Shechem,
Yaakov excoriates his sons for engaging in Mirmah, deceptive
plotting (34:30). As we know, Yaakov never truly forgives Shimon
and Levi, as he continues to chastise their deception even on his
deathbed BeSodam Al Tavo Nafshi BiKehalam Al Tachad
Kevodi, Let my soul not enter their counsel; my honor, you shall
not join their assembly (49:6).
It seems that Yaakovs lifelong growth, in which he learns a
unique sensitivity and capacity for expressing direct truthfulness,
even in difficult situations, may also play a role in what might be
otherwise perceived as one of Yaakovs great errors. As a
Yeshivah, we began our study of Chumash this year with the
beginning of Parashat VaYeishev, in which Yaakov seems to
blunder by sending Yosef to the brothers in Shechem (37:13-14),
leading to the sale of Yosef and terrible suffering for Yaakov.
Perhaps, though, Yaakovs decision to send Yosef was motivated
by a desire for Yosef to be able to work out the growing tension
that he was experiencing with his brothers in an honest and direct
manner. Tragically, things did not work out as Yaakov might have
hoped. But a man who spent his life developing the Middah of
truthfulness may not have had it any other way.
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Boundless Berachot
by Eitan Leff (18)
mothers sons shall bow down to you. Those who curse you shall
be cursed, and those who bless you shall be blessed (27:27-29).
Why did Yaakov, a spiritual person, receive a material
Berachah? Yaakov received another Berachah from Yitzchak
before he went to Padan Aram. This time, Yitzchak knew for
certain that he was blessing Yaakov and gave Yaakov the
Berachah that Hashem should grant him and his children the
blessing of Avraham to inherit Eretz Yisrael (28:4). This Berachah
constitutes Yaakovs spiritual legacy. We can learn from the two
different Berachot that Yitzchak was not planning to favor one of
his sons more than the other; he merely blessed his children
towards their respective strengths. Yaakov was a spiritual person
and Eisav was a physical person. When Yitzchak blesses Yaakov
before going to Padan Aram, he blesses him with a spiritual
blessing. When Yitzchak thought he was blessing Eisav, he
bestowed a material blessing. Just as Yitzchak realized each
individuals strength, so too, we must look for the positive
attributes in each person and appreciate people for who they are.
The creation of loud noise to prompt our enemies to gratuitous flight is part
of Hashems repertoire as is clear from Melachim II 7:6.
2 Not each of these battles ended with an Israeli victory. Sometimes, as at
Yad Mordechai, the vastly outnumbered and outgunned settlers and soldiers
held back the Arab invaders for a significantly long period of time to allow
the Israeli army to organize defenses of key areas such as Tel Aviv.
3 Rav Moshe Tzvi Neriah offers a spiritual explanation for this failure
(translation by: ravkooktorah.org/YOM-YER58.htm):
Why is it that only now we merited conquering the Old City?
Why did our efforts during the 1948 War of Independence fail?
The psalmist describes Jerusalem as a city that was joined
together (122:3). What is this joining quality of Jerusalem? The
Jerusalem Talmud (Baba Kama 7:7) explains that Jerusalem joins
each Jew to the other. Jerusalem is meant to be a focal point of
unity and cohesion for the Jewish people.
The Sages in Zevachim 114b used a peculiar phrase when teaching
that the Passover offering may only be brought in the city of
Jerusalem. For this offering, the Talmud explains, it is necessary
that all of Israel enter through one gate. This unusual expression
of unity entering through one gate - rings with an amazing
prophetic resonance.
During the 1948 War of Independence, the Palmach
forces broke through Zion Gate, while the Etzel (Irgun
Tzevai Leumi, the rival Jewish defense organization
headed by Menachem Begin) forces were ready to break
In 1967, the situation had changed greatly. The State of Israel was much
stronger and less susceptible to international pressure. The UN was a weaker
institution, and it was difficult to suddenly initiate a diplomatic effort for the
internationalization of Jerusalem after the issue had lain dormant for
nineteen years.
4 Rav Medans discussion is archived at http://etzion.org.il/en/miraclesrevealed-and-hidden.