Parashat Toledot
Bereishit 25:19 - 28.:9
[Yitzchak & Yaakov]
The birth of Yaakov and Esav
Yaakov buys Esav's birthright
Yaakov takes the blessing of Esav
Rivkah's Pregnancy
25:19 Ve'eleh toldot Yitzchak ben-Avraham Avraham holid et-YitzchakThe Torah teaches us that when a man leaves behind a virtuous son who keeps the Torah, it is very precious in G-d's eyes. This is especially true in the case of a tzaddik who is the son of a tzaddik. His status is extremely high. The Torah says, "These are the descendants of Yitzchak son of Avraham. Avraham was the father of Yitzchak." This might appear redundant. The Torah is teaching us that Yitzchak was very happy to have a father like Avraham; and Avraham was very glad to have a precious son like Yitzchak. (Bereishit Rabbah)
These are the descendants of Yitzchak son of Avraham. Avraham was the father of Yitzchak.
25:21 Vaye'etar Yitzchak l'HASHEM lenochach ishto ki akarah hi vaye'ater lo HASHEM vatahar Rivkah ishtoAlthough Yitzchak and Rivkah were both tzaddikim, G-d did not allow them to have children. She was as barren as a stone, and just as unlikely to have children. There were four reasons for this:
Yitzchak prayed to HASHEM on behalf of his wife, for she was barren. HASHEM granted his prayer and his wife, Rivkah, conceived.
- Rivkah's family blessed her as completely as they could, as we saw in the end of the previous portion. Providence, did not want the nations to say that her children were the result of this blessing and demand something in return. Providence therefore made Rivkah sterile. (Yafeh Toar, P. 268)
- G-d has a strong desire to hear the prayers of His tzaddikim, since this publicizes the efficacy of prayer. G-d therefore gives them cause to pray, so that He can fulfill their requests. (Yad Yosef)
- A human being receives good in this world, according to G-d's will; not as a result of his merit, and not as the result of pure chance. G-d oversees those who have faith in Him in order to give them what they desire . We saw this in Chayei Sarah when Eliezer prayed for a suitable wife for Yitzchak. (Akedat Yitzchak)
- The Egyptian exile was to have begun as soon as Yitzchak was born. G-d wanted the Patriarchs and Matriarchs to be sterile, so as to shorten this period of exile. From teh teim that Yitzchak was born until our fathers emigrated to Egypt was 190 years. Adding to this the 17 years that Yaakov lived after they had settled in Egypt, we find that the Patriarchs themselves prevented 207 years of subjugation. Furthermore, true slavery could not begin until after Yosef and all his brothers had died. If the Patriarchs had had the normal ability to have children, the period of subjugation would have begun much earlier.
When Yitzchak was 59 years old and Rivkah 23, they began to pray to G-d to grant them children. Yitzchak and Rivkah went to pray on Mount Moriyah, where he had been bound on the altar. Yitzchak prayed again and again. Rivkah, too, prayed that she would be able to have Yitzchak's children.
Rivkah then became pregnant with two sons. Although the Torah is speaking about Rivkah, it adds the fact that she was "his wife." This teaches that unlike Sarah, Rivkah did not have to change her name in order have children. (She was the same Rivkah who had married Yitzchak.
When Rivkah entered her seventh month, the two infants began to show signs of being very different. One appeared to be good, while the other seemed to be bad. (Sefer HaYashar) Rivkah was very grieved by this, because the two fetuses seemed to be wrestling with each other, as if one was trying to kill the other. (Bereishit Rabbah; Rashi; Zohar) The two fetuses were fighting over their inheritance; who would inherit this world, and who, the Olam HaBah (World to Come). Obviously, the two fetuses themselves were not arguing. The archangel Micha'el had been appointed guardian of Yaakov, while the wicked Sama'el was Esav's guardian angel. These two angels wrestled with each other. Sama'el attempted to kill the good child, but Micha'el came to the rescue, and was bout to consume Sama'el with fire. Since the angels consist of fire, a greater angel can consume a lesser one. (Yalkut Shimoni) G-d, however, separated the two angels, and He Himself divided the inheritance between them. Esav was given this world, while Yaakov was given the Olam HaBah. Since this was decided from on high, the two could no longer argue. (Pirkei Rabbi Eliezer)
25:22 Vayitrotzatzu habanim bekirbah vatomer im-ken lamah zeh anochi vatelech lidrosh et-HASHEM
The children clashed inside her, and when this happened she said, "If this is so, why did I desire this?" She [then] went to inquire of HASHEM.
She went "to inquire of HaShem." Rivkah went to the academy of Shem, son of Noach, to inquire how these unborn children would turn out. Shem was a prophet, he could give her G-d's message. (Rashi) Although Avraham was also a prophet, Rivkah did not want to ask him, since he might be grieved to see his daughter-in-law suffering so terribly.
Rivkah asked Shem to explain why she was having such painful pregnancy, worse than anything any other woman had ever experienced.
25:23 Vayomer HASHEM lah shnei goyim bevitnech ushnei le'umim mime'aych yiparedu ule'om mil'om ye'ematz verav ya'avod tza'ir
HASHEM said to her, "Two nations are in your womb, and two Kingdoms will separate from within you. One government will be mightier than the other, but the greater one will serve the smaller one."
Shem understood all that was happening through divine inspiration, and gave Rivkah G-d's message. (Rashi; Bereishit Rabbah) According to another opinion, Rivkah's inquiry was actually directed to Avraham. He gave her the following message in the Name of G-d. (Sefer HaYashar)
"You have two children in your womb. Each one will give rise to a separate kingdom and nation. While they are still in your womb, I will dvide them; one will be good and one will be wicked. The two will never be equal. When one empire expands, the other will be subjugated. You are experiencing great agony because they are fighting with each other. Each one is boasting of his portion: one about the Olam Habah, and the other about this world. The one who will be born first will have a descendant named Hadrian (the Roman emperor from 117 to 138 c.e.). The younger one will have a descendant who will be King Shlomo. Both of these kings will gain great fame in the world. The older one will be born uncircumcised, like ever other child. The younger, however, will be born circumcised. If he is worthy, the younger one will dominate the older. If the descendants of the younger son sin, however, then they will be dominated by the descendants of the elder." (Bereishit Rabbah)
In Hebrew, the word תְּאוֹמִים (te'omim) meaning "twins," is usually spelled with an א (alef). In the verse, "there were twins (te'omim) in her womb" (25:24), however, the word is spelled תּוֹמִם without an alef. Since one of them was destined to be wicked, a letter is deleted. Alef usually refers to G-d, the Prince (Aluf) of the universe. The alef is deleted because one of the twins denied the essence of G-d. (Rashi) The next time the birth of twins is mentioned in the Torah, i.e. the sons of Tamar and Yehudah, Peretz and Zerach, the word is spelled properly, i.e. תְּאוֹמִים seeing that both of the sons Peretz and Zerach were going to be righteous. (Bachya)
There is also an unusual spelling in the expression, "Two nations (goyim) are in your womb." Instead of the usual spelling for goyim (גוֹיִם) in the Torah scroll, it is written with a י (yod) in place of the ו (vav) and spelled גיים. It thus spells out geyim (גֵיִים), meaning "lofty ones," or nobles. This was to be an allusion that two great men would descend from Rivkah: Rabbi Yehudah the Prince and the Roman Emperor, Antoninus (121-180 c.e.). They were both so wealthy that they could afford to serve radishes and lettuce during both the rainy season and the dry season. Since such vegetables could not be stored in ancient times, they had to be imported from distant lands. This was an indication of their wealth and power. (Berachot 57b; Avodah Zarah 11a)
25:24 Vayimle'u yameyha laledet vehineh tomim bevitnahYaakov and Esav were born in the year 2108 (1653 b.c.e.). The name עֵשָׂו (Esav) in Hebrew comes from the root עשה (Asah) meaning to "make" or "complete." Everyone present immediately saw that he was "complete" and fully developed with a covering of hair in his mother's womb. (Rashi)
When her days of pregnancy were completed, behold, there were twins in her womb.
25 Vayetze harishon admoni kulo ke'aderet se'ar vayikre'u shmo Esav
The first one came out with a reddish complexion, covered completely with what was like a hairy robe, and they named him 'Esav.
When his parents saw that he was so red, they were afraid to circumcise him as an infant, thinking he was unhealthy. When a child has a very ruddy complexion, he must not be circumcised until it improves. Esav's complexion remained red until he was grown up; by the, he did not allow his parents to circumcise him. (Ollelot Efrayim; Sifetei Cohen, quoting Bereshit Rabbah (63:13)
According to another opinion, Esav later circumcised himself. As long as Yitzchak was alive, both his children kept all the mitzvot. Only after Yitzchak died did Esav stop keeping them. (Yalkut Chadash; Akedat Yitzchak; Yafeh Toar, pp. 378, 438)
25:26 Ve'acharei-chen yatza achiv veyado ochezet ba'akev Esav vayikra shmo Ya'akov veYitzchak ben-shishim shanah beledet otam
After that his brother came out, his hand grasping the heel of 'Esav, and he [Yitzchak] named him Yaakov. Yitzchak was sixty years old when she [Rivkah] gave birth to them.
יַעֳקֹב (Yaakov) in Hebrew comes from the work עָקֵב (akev), meaning a "heel." G-d Himself was the "He" who named him Yaakov, commanding Yitzchak to give him this name. (Rashi)
Yaakov was born circumcised. (Yalkut Shimoni) His beauty was the equal of that of Adam. If a person dreams of Yaakov, and sees him dressed well, it is a sign that years have been added to his life. (Zohar Chayei Sarah; VaYishlach; VaYechi; Tikunei Zohar, p. 112)
Yaakov and Esav were born in the same amniotic sac. This was very unusual, since fraternal twins do not usually share the same amniotic sac. Since the two very different brothers were in the same sac, Yaakov was able to come into the world holding on to Esav's heel. (Bachya)
Yaakov had a good reason to grasp Esav's heel. The true firstborn was actually Yaakov. If one places two stones into a narrow tube, the one placed in first wil come out last. Yaakov was thus conceived first.
Yaakov's act also alludes to the fact that the dominance of Esav (whic includes all of Western civilization) will eventually come to an end; on the heels of it will come the dominance of Yaakov.
25:27 Vayigdelu hane'arim vayehi Esav ish yodea tza'id ish sadeh veYa'akov ish tam yoshev ohalim
The lads grew up. 'Esav became a skilled trapper, a man of the field. Yaakov was a man without fault, living in tents.
After Esav attained the age of 13 he frequented houses of idolatry while Yaakov frequented Torah academies (Bereshit Rabbah 63:10)
Although the brothers were twins they had totally different interests in life. Esav pursued the material pleasures available in life whereas Yaakov was of a philosophical bent. This is why the Torah characterizes the difference in the two phrases that Esav was a man of the field, i.e. a man dedicated to the earth, the physical. It is a well known fact that if man dedicates himself to the pursuit of the pleasures which life has to offer, this estranges him to G-d and makes it difficult for him to serve HaShem at the same time as he is busy pursuing his major concerns. We see this best reflected when Esav sold the birthright (25:34).
When Yaakov was 13, his good character was also obvious. All day long he would study in the academy of Shem and in the academy of his great-grandson Ever. Esav, on the other hand, began to show his true nature, becoming a trapper of game. He soon became a skilled charlatan who could convince others to follow him, very much like Nimrod did. (Bereishit Rabbah, vol. 1, p. 404)
25:28 Vaye'ehav Yitzchak et-Esav ki-tza'id befiv veRivkah ohevet et-Ya'akov
Yitzchak loved 'Esav because he ate of his trappings, but Rivkah loved Yaakov.
In Yitzchak's presence, Esav behaved like the most pious individual . He would ask his father how to tithe salt and straw and other similar questions. Yitzchak therefore assumed that he was studying well, and was a good person. (Bereishit Rabbah) Esav put forth considerable effort to flatter his father. Whenever he came across a particularly fine cut of meat or an especially good wine, he would bring it to Yitzchak. All day long, he would bring him presents, in oder to fool him.
Rivkah favored Yaakov. Every day she loved him more. (Bereishit Rabbah).
Avraham died when Yaakov and Esav were 15 years old. His death was caused by the fact that Esav had become very wicked, committing immoral acts openly without regard to the consequences.
One day, Esav committed five major sins:
- He raped a young bride.
- He murdered a man.
- He denied the essence of G-d.
- He denied the immorality of the soul.
- He rejected his birthright.
In addition, he said that it is useless to bring sacrifices. Some say that he also robbed produce from other people's fields. These deeds were particularly heinous since Esav was Avraham's grandson, Yitzchak's son, and Yaakov's brother.
Avraham died on that day before the news of these terrible acts spread. Hearing about them would have broken his heart.
Yitzchak lived to be 180. Logic would indicate that Avraham ought to have lived even longer, or at least as long. In general, earlier generations lived longer than later ones. G-d loved Avraham so much that He did not want him to see the terrible things that his grandson was doing, so He reduced Avraham's life by five years.
The Torah therefore says, "These are the days of the years of Avraham's life which he had lived: 175 years" (25:7)
These five years were given as a gift to King David (Zohar, VaYishlach)
Avraham died in the year 2123 (1638 b.c.e.). After he was buried, Yaakov cooked a stew of lentils to bring Yitzchak for Seudat Havra'ah (Meal of Consolation)
25:30 Vayomer Esav el-Ya'akov hal'iteni na min-ha'adom ha'adom hazeh ki ayef anochi al-ken kara-shmo EdomIn Hebrew the expression, "Please give me a swallow" is הַלְעִיטֵנִי נָא (hal'iteni na). Although the word נָא (na) is translated "please," it also means "raw," as in the verse, "Do not eat (the Pesach Lamb) raw (na)" (Shemot 12:9) Esav thus said, "Let me swallow it raw."
'Esav said to Yaakov, "Please give me a swallow of this red [pottage], for I am exhausted." He was therefore named Edom [Red].
25:31 Vayomer Ya'akov michrah chayom et-bechoratecha liBefore the Mishkan was erected in the desert, the law was that sacrifices were offered by the eldest son. This was the birthright of the firstborn. When the Mishkan was built, G-d commanded that this privilege be given to the hereditary kohen-priests, the descendants of Aharon. The firstborn sons rushed to worship the Golden Calf and to offer sacrifices to it. G-d therefore took the priesthood away from them and gave it to the sons of Aharon.
Yaakov said, "As of this day, sell your birthright to me."
Yaakov said to himself, "I know for certain that Esav has partaken of idolatrous rites. How shall he bring sacrifices to G-d?" Before giving him any food, Yaakov demanded that Esav sell his birthright. (Bereishit Rabbah; Rashi)
33 Vayomer Yaakov hishave'ah li kayom vayishava lo vayimkor et-bechorato le-YaakovThe Torah says, "He was therefore given the name Edom" (25:30). If the name was given to him only because of the red food, it should have been Adom, meaning red. The name Edom literally means, "I shall be silent" from the root damam.
Yaakov said, "As of today, make an oath to me." [Esav] made the oath and sold his birthright to Yaakov.
34 VeYaakov natan le-Esav lechem unezid adashim vayochal vayesht vayakom vayelach vayivez Esav et-habechorah
Yaakov gave Esave bread and lentils stew. [Esav] ate, drank, got up and left Esav thus rejected the birthright.
Esav thought that he would make a fool of Yaakov. He said, "I shall be silent. I will not say a word, and will let Yaakov think that I agree to the deal. Later I will tell him, 'Just because I remained silent you assumed that I agreed to sell my birthright. I never had any such intention.' Meanwhile I'll have a good meal, and later, I'll tell him that the deal is off.
However, two angels, Michael and Gavriel, sealed the deed, with which the birthright was sold, and G-d always gave His consent. (Kli Chemdah)
At that time, Esav also sold Yaakov his right to be buried in the Machpelah Cave. (Sefer HaYasher)
26:1 Vayehi ra'av ba'aretz milvad hara'av harishon asher hayah bimei Avraham vayelech Yitzchak el-Avimelech melech-Plishtim GerarahIn the Parashat Bereishit we learned that there were ten major famines in the world. The famine that occurred in Yitzchak's time was the fourth of these.
There was famine in the land, aside from the first famine that was in the days of Avraham. Yitzchak went to Avimelech king of the Pelishtim in Gerar.
Since it was a matter of life of death, Yitzchak left Chevron and visited Avimelech, king of the Pelishtim, who had his capital in Gerar.
Yitzchak had intended to travel to Egypt, just as his father had done. On the way however, he visited Avimelech, hoping that something good would happen and allow him to avoid going to Egypt.
Yitzchak remembered the famine in the time of Avraham; that Avraham had gone to Egypt, and had become very wealthy there (Parashat Lech Lecha). Now Yitzchak wanted to emulate his father. The Torah therefore says, "aside from the first famine that was in the days of Avraham." The famine in Avraham's time was actually the third; why then does the Torah call it the first? Furthermore, since it was obviously not the same famine, the entire clause appears redundant. It teaches us that this famine had very much the same effect as the one in Avraham's time.
2 Vayera elav HASHEM vayomer al-tered Mitzraymah shechon ba'aretz asher omar eleicha"From the time that you were bound on the altar, you were considered as a burnt offering, and like an offering, you cannot leave the Holy Land. (Yafeh Toar, p. 379) I am therefore telling you to settle in the Holy Land, which is the place where I can speak to you." (Ramban)
HASHEM appeared to [Yitzchak] and said, "Do not go down to Egypt. Settle in the land that I shall designate to you."
3 Gur ba'arets hazot ve'eheyeh imecha va'avaracheka ki-lecha ulezar'acha eten et-kol-ha'aratsot ha'El vahakimoti et-hashvuah asher nishbati le-Avraham avicha"The land of Kenaan belongs to ten nations. Seven of these will become the inheritance of your offspring. The last three, however will not be inherited until the Ultimate Future." In the Torah, "These lands" is ha-aratzot ha-el, where the word for "these" is el rather than the usual eleh. This abbreviation of a key word indicates that the inheritance will also be abbreviated, and will not be complete until the Messianic Age. (Bereishit Rabbah)
"Stay awhile in this land. I will be with you and bless you, for to you and to your offspring I shall give all these lands, and I will keep the oath that I made to Avraham your father."
G-d said, "I will keep the oath that I have made to Avraham your father. Through you I will begin to fulfill this oath." (Ramban)
4 Vehirbeiti et-zar'acha kechochevei hashamayim venatati lezar'acha et kol-ha'aratzot ha'El vehitbarachu vezar'acha kol goyei ha'aretzIf a person wishes to grant another the greatest possible blessing, he will say, "May you be blessed like Yitzchak's offspring." This will be a reward for Avraham. (Rashi)
"I will make your offspring as numerous as the stars in the sky, and I will give your offspring all these lands. All the nations on earth shall bless themselves through your offspring.
5 Ekev asher-shama Avraham bekoli vayishmor mishmarti mitzvotai chukotai vetorotai
All because Avraham listened to My voice, and kept My charge, My commandments, My decrees, and My Torahs."
In saying that Avraham kept "My Torahs" in the plural, G-d was alluding to the fact that Avraham kept the Oral Torah as well as the written law. (Ibid.)
6 Vayeshev Yitzchak biGrarYitzchak decided to remain in Gerar because of what G-d told him. At first, Yitzchak was very apprehensive. After a while, people stopped speaking about Rivkah, and Yitzchak stopped being careful.
Yitzchak settled in Gerar.
7 Vayish'alu anshei hamakom le'ishto vayomer achoti hi ki yare lemor ishti pen-yaharguni anshei hamakom al-Rivkah ki-tovat mar'eh hi
When the local men asked about his wife, he said, "She is my sister." He was afraid to say, "My wife - lest the local men kill me because of Rivkah, she is so good looking."
Yitzchak and Rivkah were guests in Avimelech's palace, and were given rooms right next to Avimelech's own chambers.
8 Vayehi ki archu-lo sham hayamim vayashkef Avimelech melech Plishtim be'ad hachalon vayar vehineh Yitzchak metzachek et Rivkah ishtoThis does not mean that Yitzchak and Rivkah were having marital relations during the day. Even if they normally did so, they would never have performed such an intimate act where Avimelech could see them. What actually happened was that Avimelech watched them from his window, and understood from their behavior that they were man and wife. (Zohar; Tzeror HaMor)
When [Yitzchak] had been there a long while, Avimelech, King of the Pelishtim, once looked out the window, and he saw Yitzchak having fun with Rivkah his wife.
9 Vayikra Avimelech le-Yitzchak vayomer ach hineh ishtecha hi ve'eich amarta achoti hi vayomer elav Yitzchak ki amarti pen-amut aleihaAvimelech had been punished severely when he took Sarah, and had suffered great torment, as we read in Parashat VaYera. He did not want a repetition of this episode. He therefore gave Yitzchak and Rivkah royal robes, had them placed on the finest horses, and had his men lead them through the city announcing, "This man and his wife are noble individuals. (Sefer HaYasher) Whoever dares even to throw a pebble at them will be put to death." (Bereishit Rabbah)
Avimelech summoned Yitzchak and said, "But she is your wife! How coul dyou say, 'She is my sister'?" Yitzchak said to him, 'I was apprehensive that I might die because of her."
10 Vayomer Avimelech mah-zot asita lanu kime'at shachav achad ha'am et-ishtecha veheveta aleinu asham
Avimelech said, "What have you done to us? One of the people could have easily slept with your wife. You would have brought guilt upon us!"
11 Vayetzav Avimelech et-kol-ha'am lemor hanogea ba'ish hazeh uve'ishto mot yumat
Avimelech issued an order to all the populace, "Whoever touches this man or his wife shall die!"
12 Vayizra Yitzchak ba'aretz hahi vayimtza bashanah hahi me'ah she'arim vayevarachehu HASHEMYitzchak was able to live in peace in Gerar. He planted a crop of grain. One should not think that Yitzchak planted in order to do business. Yitzchak tithed all his belongings; from the money he earned selling them, he bought grain. He took this grain and planted it, so that the entire crop would be given to the poor.
Yitzchak planted in that area. That year he reaped a hundredfold, for HASHEM had blessed him.
In the merit of this, he became extremely wealthy.
Although the soil in Gerar was not as good as that in the central Holy Land, he had an extraordinary crop. This was true despite the fact that there was drought and famine that year. Still G-d blessed him with an extraordinary crop. The Torah thus says that although it was in "that area" and in "that year," G-d blessed him. (Rashi)
A miracle does not normally occur in something that can be counted or measured. (Taanit, p. 8; Bereishit Rabbah) Yitzchak had to measure the grain in order to separate the proper tithes, since the Patriarchs kept the entire Torah before it was given. (Yad, Melachim 9)
13 Vayigdal ha'ish vayelech haloch vegadel ad ki-gadal me'odThe Pelishtim were saying that the manure of Yitzchak's mules was worth more than Avimelech's gold. They considered Yitzchak more wealthy than their king. (Bereishit Rabbah)
The man prospered. He continually flourished, until he was very great.
14 Vayehi-lo mikneh-tzon umikneh vakar va'avudah rabah bayekane'u oto Plishtim
He had flocks of sheep, flocks of cattle, and a large retinue of slaves. The Pelishtim became jealous of him.
A number of Pelishtim had obtained some of the manure that Yitzchak used to fertilize his fields, and when they made use of it, they had bumper crops. They thus received more from the manure than from the king's treasures.
At first they were very pleased, but eventually this was transformed into intense jealousy at the success of the "outsider."
15 Vechol-habe'erot asher chafru avdei aviv bimei Avraham aviv sitmum Plishtim vayemale'um afarAvraham's servants dug a number of wells, as we saw in Parashat VaYera. The Pelishtim seized these wells by force and filled them with earth. They argued that these wells could be harmful; an invading army could use them as its water supply. (Rashi)
All the wells that his father's servants had dug in the days of his father Avraham - the Pelishtim plugged them up and filled them with earth.
Yitzchak, however, redug these wells and gave them the same names that Avraham had given them. (26:18; Bereishit Rabbah; Rashi)
This teaches that a person must keep the customs of his parents, and not change them. Even in such a trivial matter as the names of wells, Yitzchak did not change the custom of his father. (Bachya)
These wells also allude to the proselytes who were converted to belief in G-d By Avraham. They became receptacles for faith, just as well is a receptacle for water. After Avraham died, the Pelishtim enticed them into returning to the idolatrous religions, thus "filling them with earth." Yitzchak "dug them out again," teaching them the ways of G-d once again. (Bachya; Zohar Chadash)
16 Vayomer Avimelech el-Yitzchak lech me'imanu ki-atzamta mimenu me'od"I cannot endure this jealousy. I saw you come here with few possessions, and in a short time, you have become wealthier than I. Although I am king, I do not have as many flocks as you. I am humiliated when I see that you house is greater than my palace." (Ramban)
Avimelech said to Yitzchak, "Go away from us. You have become much too powerful for us!"
17 Vayelech misham Yitzchak vayichan beNachal-Grar vayeshev shamHe moved far from the city, to a valley between two large mountains. It was next to a wadi, in which water flows only during the rainy season.
Yitzchak went away from that area and campled in the wadi of Gerar. He settled there.
18 Vayashov Yitzchak vayachpor et-be'erot hamayim asher chafru bimei Avraham aviv vayesatmum Plishtim acharei mot Avraham vayikra lahen shemot kashemot asher-kara lahen avivYitzchak redug the wells which were dug in the days of his father Avraham, and were plugged by the Pelishtim after Avraham's death. He gave them the same names that his father had given them.After the Pelishtim disputed Yitzchak's shepherds, Yitzchak prayed that the well dry up. When they came to claim it, Yitzchak said, "I dug it with my own hands, and it filled with water on its own." They argued that the water was theirs, but when they took the well by force, it dried up. They returned it to Yitzchak, and it immediately became filled with water again.
19 Vayachperu avdei-Yitzchak banachal vayimtze'u-sham be'er mayim chayim
Yitzchak's servants dug in the wadi and found a well of living water.
20 Vayarivu ro'ei Gerar im-ro'ei Yitzchak lemor lanu hamayim vayikra shem-habe'er Esek ki hit'aseku imo
The shepherds of Gerar disputed with Yitzchak's shepherds, saying, "The water is ours." [Yitzchak] named the well Challenge (Esek) because they had challenged him.
21 Vayachperu be'er acheret vayarivu gam-aleiha vayikra shmah Sitnah
They dug another well and they also had a dispute regarding it. [Yitzchak] named it Obstruction (Sitnah).
22 Vayatek misham vayachpor be'er acheret velo ravu aleiha vayikra shemah Rechovot vayomer ki-atah hirchiv HASHEM lanu ufarinu va'aretz
He moved away from there and dug another well, and there was no dispute regarding it. He named it Wide Spaces (Rechovot), and said, "Now HASHEM will give us wide open space, and we have been fruitful in the land."
This entire episode may strike one as being very strange and redundant. Why must the Torah inform us about the wells that Yitzchak dug? The information appears neither important nor useful.
These wells, however, alluded to the future. The first well was named Challenge (Esek), alluding to the
First Temple built by King Shlomo in 2928 (832 b.c.e.) and destroyed by the Babylonian king Nevuchadnetzar in 3338 (422 b.c.e.). Its destruction presented the greatest possible challenge to the Jewish people.
The second well alluded to the Second Temple built by Ezra in 3408 (352 b.c.e.) and destroyed by the Romans in 3828 (68 c.e.). G-d caused the Second Temple to be destroyed because of the sin of causeless hatred. It is thus alluded to by the well called Sitnah. This can also be interpreted to mean "toward satan." Causeless hatred is nothing other than the work of ha-satan, who brings people to quarrel without reason.
The third well, regarding which there was no dispute, alludes to the Third Temple which will be built in the Messianic Age. With G-d's help, this will be a time of peace and love.
Regarding the Third Temple, it is said, "HASHEM will now give us wide open space." G-d will give us space to act on our own, since the building of the Third Temple depends on our deeds; it could be built today if we only repented completely.
23 Vaya'al misham Be'er ShavaIn Beer Sheva, Yitzchak dug another four wells, paralleling the four camps that the Benei Yisrael had in the desert (BaMidbar 2). With the three wells already dug, this made a total of seven, hence the name Beer Sheva, which literally means "the seventh well."
From there, [Yitzchak] went up to Beer Sheva.
According to another opinion he dug five wells, paralleling the five books of Torah. (Bereishit Rabbah)
In general, whatever happened to the patriarchs has symbolic value for their descendants, usually alluding to some future event. (Yafeh Toar)
24 Vayera elav HASHEM balaylah hahu vayomer anochi Elokei Avraham avicha al-tira ki-itecha anochi uverachticha vehirbeyti et-zar'acha ba'avur Avraham avdiOn the night that Yitzchak arrived in Beer Sheva, G-d appeared to him. Hearing G-d's message that he would be blessed, Yitzchak built an altar in thanksgiving. (Targum) He prayed to G-d, and set up his tent in that place.
HASHEM appeared to [Yitzchak] that night and said, "I am the G-d of your father Avraham. Do not fear, for I am with you. I will bless you and make offspring numerous, because of My servant Avraham."
25 Vayiven sham mizbe'ach vayikra beshem HASHEM vayet-sham aholo vayichru-sham avdei-Yitzchak be'er
[Yitzchak] built an altar there and called in HASHEM's name. He pitched his tent there, and Yitzchak's servants dug a well in that place.
26 Va'Avimelech halach elav miGrar ve'achuzat mere'ehu uFichol sar-tseva'oWhen Avimelech exiled Yitzchak from his land, he was punished in two ways.
Avimelech traveled from Gerar to [Yitzchak] along with a group of friends and his general Pichol.
27 Vayomer alehem Yitschak madua batem elay ve'atem snetem oti vateshalchuni me'itchem
Yitzchak said to them, "Why have you come to me? You hate me and drove me away from you."
First, his skin became covered with severe infections, just as did Iyov's. The Torah therefore says, "Avimelech traveled from Gerar." Since it is known that he was king of Gerar, this appears redundant. However, it can also be translated, "Avimelech traveled because of gerar" where gerar is the Hebrew word for "scratching." The scratching and itching from these infections drove him to travel to Yitzchak. He came to tell him that he regretted having exiled him.
Second, at night, a band of rebels surrounded the palace, screaming and not letting the king sleep. (Berachot, Chapter 1)
In those times, people were very intelligent; when troubles struck, they would examine their deeds, seeking the wrongdoing that was the cause of their grief. This teaches us an important lesson. If one cannot sleep at night, he should realize that it is not without reason. It is a sign from on high that he must carefully review his deeds and rectify them. Each night, the soul ascends on high, and it knows every decree issued by the Supernal Academy. It then informs the body, preventing it from sleeping.
For example when Achashverosh suffered from insomnia one night, he had the book of records read to him (Ester 6:1). He wanted to see if he had wronged anyone or had neglected to pay a debt.
How different this is from contemporary people who, when they suffer from insomnia, drink a bottle of wine to put them in a stuporous sleep. This is nothing but degeneracy. When a truly spiritual person cannot sleep, he uses it as an opportunity to review his actions so as to remember any sin, great or small, that he may a have committed, and repent it. Once should not assume that insomnia is due to natural causes; everything is from heaven.
As a result of the above events, Avimelech rose early in the morning, and summoned his general Pichol and his other friends. (Rashi) Together they went to Yitzchak, asked his forgiveness, and invited him to return to their city. Yitzchak replied, "Before you showed such hatred toward me. Now you come to me."
28 Vayomru ra'o ra'inu ki-hayah HASHEM imach vanomer tehi na alah beinoteinu beineinu uveinecha venichretah verit imachIt is not fitting that a king should fear a mere commoner, especially Yitzchak. He was not a man of war, who could battle against Avimelech. But since Yitzchak was Avraham's son, Avimelech was concerned lest he treat him ill. Avimelech had exiled Yitzchak from his city Gerar, thus violating the oath that he had made to Avraham. He was now concerned that Yitzchak's descendants would do the same to his children and drive them away. Avimelech knew that G-d had promised the entire land of Kenaan to Yitzchak. He therefore wished to renew the oath.
They said, "We have indeed seen that HASHEM is with you. We propose that there now be dread oath between us - between ourselves and you - and let us make a pact with you.
29 Im-ta'aseh imanu ra'ah ka'asher lo nega'anucha vecha'asher asinu imcha rak-tov vaneshalechacha beshalom atah atah beruch HASHEM
that you will do no evil to us, just as we did not touch you; just as we did only good to you and sent you away in peace. Now you are blessed one of HASHEM.
He said to Yitzchak, "Although we quarreled with you and exiled you from our city, we did not harm you in any way. Even now, you are the 'blessed one of G-d.' You must act in the same manner toward us. Since you were in our city and no one harmed you, you have cause to rejoice. Avimelech and his men said, "You were in our power, but you left in peace. This should be sufficient cause for you to rejoice.
30 Vaya'as lahem mishteh vayochlu vayishtuBefore they left, Yitzchak accompanied them and blessed them. (Targum Yonatan)
[Yitzchak] made a feast for them, and they ate and drank.
31 Vayashkimu vaboker vayishave'u ish le'achiv vayeshalechem Yitzchak vayelechu me'ito beshalom
They awoke early in the morning, and each made an oath to the other. Yitzchak sent them on their way, and they left in peace.
32 Vayehi bayom hahu vayavo'u avdei Yitzchak vayagidu lo al-odot habe'er asher chafaru vayomeru lo matzanu mayim
On that very day, Yitzchak's servants came and told him about the well they had dug, and they said, "We have found water."
33 Vayikra otah Shiv'ah al-ken shem ha'ir Be'er Sheva ad hayom hazeh
He named it Sheva. That city is therefore called Beer Sheva until this very day.
Yitzchak's servants then informed him that the well that they had dug earlier was yielding fresh spring water (mayim chayim). (Bereishit Rabbah)
After this episode, Yitzchak sent Yaakov away to study in the academy of Shem and Ever. Noach's son Shem died at the age of 600 in the year 2158 (1603 b.c.e.). At the time, Yitzchak was 110 years old, and Yaakov was 50. Yaakov then returned to his father's house in Chevron.
When Yaakov was 56 years old in the year 2164 (1597 b.c.e.) he received word about Lavan's wife Dinah. Although she had been childless, she now had twin daughters. Upon hearing this news, Rivkah was elated. (Sefer HaYasher).
According to another opinion, however, Leah and Rachel were Lavan's daughters from two different wives. (Rabbi Yosef of Trani, VaYetze.
34 Vayehi Esav ben-arba'im shanah vayikach ishah et-Yehudit bat-Be'eri haChiti ve'et-Basemat bat-Eylon haChitiEsav tried to make himself appear very pious. Since Yitzchak had married at the age of forty, Esav did the same. Before Esav married, however, he engaged in all sorts of sexual immorality. (Rashi; Bereishit Rabbah)
Esav was forty years old, and he married Yehudit daughter of Beeri the Chiti, and Basemat daughter of Eylon the Chiti.
35 Vatihyena morat ruach le-Yitzchak ule-Rivkah
They became a source of spiritual embitterment to Yitzchak and Rivkah.
Esav married two wives, Yehudit daughter of Beeri the Chiti, and Basemat daughter of Elyon the Chiti. From on high it was arranged that they come together, since every person finds his true match.
The Midrash relates that in the time of Rabbi Chiya a species of bird migrated to the Holy Land, and the rabbis could not determine whether or not it was kosher. Rabbi Chiya told them, "Isolate one on the roof and see what kind of birds associate with it. Immediately a raven (which is not kosher) joined the strange bird, and the rabbis were able to determine that it too was not kosher.
The same is true with regard to Esav when he married wicked women.
These women grieved Yitzchak and Rivkah because they worshipped idols. Yitzchak was all the more grieved because teh Divine Presence departed from his home when these women became part of his household. (Bereishit Rabbah)
27:1 Vayehi ki-zaken Yitzchak vatichheinah einav mer'ot vayikra et-Esav beno hagadol vayomer elav beni vayomer elav hineniWhen Yitzchak was 123 years old in the year 2171 (1590 b.c.e.), his eyesight faded. Actually, he was not all that old; in those days, people did not suffer from the infirmities of old age, not even from headaches. (Yafeh Toar, p. 382) There were, however, nine reasons that Yitzchak lost his eyesight:
Yitzchak grew old, and his eyesight faded. He summoned his elder son Esav and said to him, "My son!" [Esav] said, "Here I am."
- Esav's wives worshipped idols. The smoke from the incense they burned before their gods injured Yitzchak's eyes. (Rashi)
- Yitzchak prayed that people should sufer and thus atone for their sins and be worthy of the World to Come. He therefore suffered the loss of his sight. (Parashat Chayei Sarah)
- He had often gazed into the face of Esav. It is a great sin to gaze at the face of wicked person. (Tanchuma) One who does so loses his eyesight. (Megillah, Chapter 4)
- Yitzchak loved Esav more than Yaakov because Esav brought him delicacies. He therefore considered Esav to be more biruous than Yaakov. As is well known, however, "bribery blinds the eyes of the wise" (Devarim 16:19
(Hope to finish at a later date)
