Parashat Toldot

"And Yitzchok was forty years old when he married Rivko ..." (23:2)

Rashi writes that Rivko was born at the time of the Binding of Yitzchok (Akeidas Yitzchok) and that she was three years old when Yitzchok married her. HaGaon HaRav Michoel Forschlager zt"l [a prime disciple of the famous Sochatchover Rebbe, the author of Avnei Nezer] explained that really Rivko could have been much older. However, the holy soul implanted within her with which she would become a marriage partner with Yitzchok and bear the the father of the Jewish nation was not the one with which she was born. Rather, at the time of the Akeido this special soul became a part of her being and that new soul was three years old when she married Yitzchok.

Rav Shimon Schwab zt"l adds that it appears that this new special soul which she received was the soul of Soro who had just passed on at the very moment of the Akeido. This explains the words of the Midrash HaGadol which says "The dawn of the life of Rivko began just at the twilight of Soro's life". Also see the words of Rashi (Parshas Chayyei Soro 24:67) that it was a certain dimension of Soro that Yitzchok brought into the tent. (Maayon Beis HaShoeivo)

When Rivko experienced unnatural difficulties in her pregnancy "she went to enquire of Hashem" to seek the answer to the problem. (25:22)

If someone does not bring himself close to an extremely righteous person, it is impossible for him to achieve anything resembling greatness. However, one who attaches himself to a righteous individual can achieve such heights that he can even attain the level of Divine inspiration. Rashi tells us that how did Rivko enquire of Hashem? She went to the study hall of Shem and Eiver and the verse says immediately that "Hashem spoke to her". So by just attaching herself to Shem and Eiver she attained the level of prophecy. Although Rashi says that she was informed of this message through a messenger, one might uderstand this statement that she attained this level through a messenger, through the righteous individuals which were Shem and Eiver. (The Holy Rebbe, Rav Noach zt"l of Lechovitz)

"... Yaakov was a single-minded man, dwelling in tents."

Rashi explains that Yaakov's dwelling in tentS means that Yaakov learned in the "tent" (study hall) of Shem and the "tent" of Eiver. Why did he have to learn in both tents? Perhaps it it alluding to what the Talmud (Tractate Avoda Zoro 19a) says "'He shall be like a tree, planted by choice upon brooks of water ...' (T'hillim 1:3). They said in the Yeshiva of Rebbi Yannai: He shall be like a tree transplanted into soil best suited for his growth not planted in the ground without thought for the environment and other necessities (Rav Shamshon R'foel Hirsch). The latter can be compared to one who learns from only one Rebbe for he will never see any blessing in his learning." That is why it says dwelling in tentS, in the plural, for he studied by more than one teacher, by Shem AND Eiver. (Chidudei Torah)

"Yitzchok planted in that land [of the ancient Palestinians] and in that year he harvested a hundred times more than his usual amount, thus Hashem blessed him. And the man became great and went on increasing in greatness until he became exceedingly great." (26:12, 13)

This verse also contains a lesson in Yitzchok's spiritual exploits of that year. Yitzchok toiled in the service of Hashem until he was able to find a hundred ways to become close to Hashem. Then he "became great and went on increasing in greatness until he became exceedingly great" in serving Hashem. (The Holy Rebbe, Rav Avrohom zt"l of Slonim)

Yitzchok blessed Yaakov in that eternal blessing "... be a lord to your brothers ..." (27:29)

"G'vir", translated as "a lord" can also be colloquially translated as a rich man. Thus Yitzchok said to his son: "If you become rich, do not enjoy your wealth all by yourself. Rather, become a rich man for your brothers, i.e. help them out also." (Chidudei Torah)

"Did two young goats form a meal for Yitzchok? The explanation is, being that it was Pesach, he offered one as his Korbon Pesach and of the other he prepared the savoury food." (Rashi, quoting Pirkei D'Rebbi Elozor) (1)

When people reminisce about their childhood, uppermost in their thoughts is the fond memories of the family seder. In homes where children were encouraged to take the afikoman, those times in particular are remembered with much delight. This strange practice seems to be out of keeping with the atmosphere that otherwise permeates the seder. Even the name used to describe this bizarre procedure "stealing the afikoman" appears contrary to the solemnity of the evening. Had we not been brought up with this custom, in all probability, we would question its source and purpose.

We are fully aware that customs such as these have a basis and meaning. (2) However, we may ask, why did they choose such a harsh expression "stealing" as opposed to taking or removing which certainly have a finer ring to them? Insight into this puzzling custom can be gained by understanding the perplexing course of events found in our parsha.

The intriguing and clandestine operation surrounding the brochos appears to be inexplicable. The Torah takes us through a maze of elaborate scheming and intricate deception which Rivka and Yaakov plotted to surreptitiously acquire from Yitzchock. Apparently, Yitzchok, unaware of Esav's real personality, wanted to pass on the brochos to him, his eldest son. The obvious question is why was it necessary for all this posturing and maneuvering? Why was Yitzchok kept in the dark as it were with regard to Esav? As a prophet, should he not have been privy to see that which his wife Rivka saw by means of ruach hakodesh?

The brochos, the climax of everything that transpired during the first 63 years of Yaakov and Esav's lives, were the blueprint for the future relationships between Yaakov and Esav's descendants. M'forshim point out that this whole scenario had to have been played out in this precise way so that Yitzchok should think that it was Esav who was the recipient of the brochos and not Yaakov. (3) Furthermore, Zohar states that Yaakov's conniving was out of necessity in conjunction with rectifying Adam's sin which originated with the serpents conniving and lying. One of the many profound explanations on this theme is presented by the Sefer HaChaim who says that if Yitzchok had blessed Yaakov, knowing that it was Yaakov, then only the children who conduct themselves properly, as did Yaakov, would receive the benefits from the brochos. By thinking that he was bestowing the blessings upon Esav we are assured that all of Yaakov's descendants will receive the brochos, because, no matter how they behave they will never descend beyond Esav's level. (4)

Zohar Hakodesh states that Yitzchok gave Yaakov two brochos. The first and foremost brocho (V'yitein L'cho) is reserved for the "time to come", whereas the lesser brocho (5) is for all ages until Moshiach comes. It is quite possible that the second brocho is alluded to when Yitzchok declared (6) to Esav "also may he (Yaakov) be blessed". The word "also" (Gam) always includes another addition.

The seder and Haggada are divided into two sections. The first part, prior to the meal, relates to our servitude, Exodus from Egypt and the subsequent exiles, while the second part is devoted to the culmination of our yearning, the ultimate redemption. The three matzos designated for the seder correspond to Avrohom, Yitzchok, and Yaakov. (7) Before the recitation of the Haggada begins, the middle matzo, representing Yitzchok, is broken in two. The smaller part is returned to its original place between the two matzos while the bigger piece is reserved for the afikoman . The smaller piece of matzo symbolizes the minor blessing whereas the afikoman representing the bigger brocho is reserved for after the seuda which symbolizes Geula.

Perhaps the custom for stealing the afikoman is to reenact at the seder that which happened 3,587 years ago at Yitzchok's seder. Just as Yaakov stole the brochos from his father, so too does the youngster who symbolizes Yaakov steal the afikoman from his father.

Since the brochos came about in a secretive manner, it is called "tzofun", which means concealed. The custom is to cover the afikoman illustrating that the brochos were hidden and covered.

There is yet another aspect associated with this practice. Just as the entire brochos episode was orchestrated by Yaakov's mother so too is the stealing of the afikoman usually carried out with the mother's advice and approval.

This explanation sheds light on a perplexing midrash which states, when Esav entered Yitzchok's room and realized what had occurred, he cried bitterly. Yitzchok promptly showed him the afikoman. (8)

May we merit the fulfillment of the brochos speedily in our days.

Footnotes

(1) See Targum Yonasan (27:9) and in the Zohar in our parsha. Also see the Midrash (Sh'mos 15:12) that on Pesach night Yaakov received the blessings.

(2) The Taamei HaMinhogim (Pesach para. 529) quotes the Chok Yaakov (Chap. 472, para. 2) that this custom is based on the Talmud (Tractate P'sochim 109) that says that the matza is snatched on Pesach night, either so that the children should remain awake or so that their interest be piqued so that they ask for the reason behind it. The Rishonim have different explanations for this Talmudic passage.

(3) Zohar (Toldos 143a).

(4) See Sefer HaChayim by Rav Chayim ben B'tzalel zt"l, the brother of the Maharal zt"l of Prague in the sefer G'ula ViShua (Vol. 8, Chap. 8). See also Shaarei Orah in the middle of Shaar 5. See also Sifsei Kohen on the Torah written by the great halachist, the Shach.

(5) When he went to Choron.

(6) 27:33.

(7) Daas Z'keinim MiBaalei Tosfos (Sh'mos 12:8).

(8) Midrash P'li'o, quoted by Yismach Moshe and others.