Chasidic Insights

on the Weekly Parsha

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by Zvi Akiva Fleisher

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Ch. 25, v. 19: "Avrohom holid es Yitzchok" - Avrohom symbolizes mercy, while Yitzchok symbolizes strict judgment. Even this strict judgment is an outgrowth of mercy, "Avrohom holid es Yitzchok." (Baal Shem Tov)

Ch. 25, v. 23: "V'rav yaavode tzo'ir" - "V'rav" has the numerical value of Yitzchok. Yitzchok will work to be small, humble. (Nirreh li)

Ch. 25, v. 22: "Lomoh zeh onochi" - Once Rivkoh was apprised of carrying Eisov she wondered, "Why is this?" She came to the conclusion that it was her own shortcoming, "onochi." (Rabbi Yisroel of Apt in O'heiv Yisroel)

Ch. 25, v. 22: "Va'teilech lidrosh es Hashem" - Rashi says that Rivkoh went to Shem to find out "mah t'hei b'sofoh." Rivkoh thought that she was carrying only one child who showed signs of pursuing both the holy and l'havdil the profane. Many people have ups and downs in their lifetime. She asked Shem what would be the outcome of this vacillating child. He answered that there would be no vacillation. She was bearing twins, one of whom would be a righteous person his whole life and the other evil his whole life. (Rabbi Simchoh Bunim of Parshizcha in Kol Simchoh)

Ch. 25, v. 23: "V'rav yaavode tzo'ir" - This can be understood as either, the older will serve the younger, or by placing a comma after "v'rav" (the cantellation indicates a partial stop, "tipcho"), we can read this as, the older, the younger will serve. These words are intentionally ambiguous since either one can happen. When Yaakov is on top, Eisov is below, and visa versa.

Ch. 25, v. 27: "Va'y'hi Eisov ish yo'dei'a tzayid ish so'deh" - Eisov knew how to trap (fool) "ish so'deh," his father Yitzchok, who called the "m'kome haMikdosh" SO'DEH (gemara Psochim 88). (Nirreh li)

Ch. 25, v. 28: "Va'ye'ehav Yitzchok es Eisov" - Yitzchok did this so that Hashem would act likewise, loving even errant children. (Rabbi Pinchos of Koritz in Imrei Pinchos)

Ch. 27, v. 13: "Ach shma b'koli v'leich kach li" - Yaakov was afraid to impersonate Eisov. Rivkoh told him he would surely be successful if ACH. Only do this for the sake of listening to your mother, and not to wrest the blessings out of your brother's hands, or to outdo him. (Alshich Hakodosh)

Ch. 27, v. 28: "V'yi'tein l'cho hoElokim" - The Vov teaches us that Yitzchok's blessing was that Hashem should give and give again. We can interpret this to mean that Hashem should bestow His blessings not only when we are sin-free, but also after we ch"v sin, as we find a similar interpretation of the first 2 of the 13 Attributes, Hashem Hashem, before the sin and after the sin. We now understand why Hashem orchestrated Yitzchok's giving Yaakov the blessings under the guise of Eisov. Had Yitzchok of his own cognizance blessed Yaakov, he would surely have warned that the blessings would only come when we are sin-free, as Yaakov is capable of such exemplary behaviour. By believing that the recipient of the blessings was Eisov, Yitzchok bestowed them even for a sinful person. (N'sivos Sholo'm of Slonim)


See also Sedrah Selections and Oroh V'Simchoh

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