Parshat Toldos 5780
Rabbi Jablinowitz
BS"D
Parshat Toldos
We read in this week's parsha the blessings that Yitzchak gave to Yaakov and to Eisav. Yitzchak intended to bless Eisav first, but Yaakov came in before him and received a bracha first. When Eisav came in afterwards and realized what had occurred, he cried and begged his father to bless him as well. Yitzchak seems to suggest that he already gave his bracha to Yaakov and there wasn't much left for Eisav, but in the end he acquiesces and gives his blessing to Eisav as well.
Upon reviewing the brachos which Yitzchak gave to his children there doesn't appear to be much difference between them. Yitzchak gave them both "Mital HaShamayim U'Mishmanei Ha'Aretz"; Yaakov was told (Chapter 27, Pasuk 28), Ve'Yiten Lecha Elokim Mital HaShamayim U'Mishmanei Ha'Aretz", and Eisav was told (Chapter 27, Pasuk 39), Mishmanei Ha'Aretz Yihyeh Moshavecha U'Mital HaShamayim Me'al. Yaakov was told, Hashem will give you the dew from the heaven and the fat of the land, while Eisav was told you will dwell in the fat of the land and the dew of the heaven from above. They both received the dew from the heaven and the fat of the land, so what is the difference?
Rashi comments on the words quoted above Va'Yiten Lecha Elokim, Yiten V'Yachzor V'Yiten, He shall give and continue giving. Rashi is commenting on the fact that the word Yiten at the beginning of the pasuk begins with the letter "Vav", and He shall give. Surely the blessing should begin by stating He (Hashem) shall give you etc. The letter "Vav" indicates it is an ongoing process. And He shall give you, He will give you and continue giving you.
The Sfas Emes teaches that herein lies the fundamental difference between the brachos. Though they both received a blessing for the dew from the heaven and the fat of the land, Yaakov was promised to be given it, while Eisav was told he will dwell in it, Yihyeh Moshavecha. The Tzadik prefers to be given his reward and have it given on a constant basis when needed. The Rasha, however, prefers it with him on a constant basis and to dwell in it.
Let us compare this distinction with winning the lottery. If there was an option between receiving a large sum of money immediately or having it distributed monthly over a lifetime, surely one would prefer the former. Who would want to have to depend on the authorities to give over the money each time? Better to be rid of them and have the full amount right away!
Yaakov was more interested in the One giving the bracha than the actual bracha itself. He was more interested in maintaining the constant ongoing connection with Hashem and receiving a blessing every time he needed it than just a onetime lump sum payment without any connection with the source of the bracha. Eisav, though, just wanted the blessing to be with him and didn't need the connection. He was more interested in being assured he would always have it.
This distinction can be understood on a deeper level. Every time the Tzadik receives a bracha, it is a new act of giving, a new "Nesinah". As such, it contains the holiness of and the spiritual connection to the Giver. Each gift is eternal. As we say in davening, Al Chayeinu Ha'Mesurim Beyadecha; our lives are in Your hands; you are constantly sustaining and maintaining us with the gift of life. Yiten V'Yachzor V'Yiten. And the connection we have with Hashem gives us eternal life.
The Rasha, on the other hand, once he's dwelling in his bracha and received bounty, he is cut off from the Giver. He is not maintaining his connection to Hashem, thereby removing from his bounty any connection to its source. It is totally a physical gift, not an eternal one.
The Gemara in Brachos 20B teaches that the angels say to Hashem, Your holy Torah teaches that You do not show favoritism (Devarim, Chapter 10, Pasuk 17), Lo Yisa Panim, yet You show favoritism to Bnei Yisrael, as the pasuk says, (Bamidbar, Chapter 6, Pasuk 26), Yisa Hashem Panav Eilecha. Hashem answers, how can I not show favor to a people who are commanded to say Birkat Hamazon only when they eat to satiation, and yet they are strict to bentch even on bread the size of a K'Zayis.
Rav Simcha Bunim of P'shischa explains this Gemara in the same manner as above. Bnei Yisrael emulate the way of the Tzadik Yaakov. Every small item we receive, even a small piece of bread the size of an olive is a gift from Hashem. As such, it contains such holiness that we bentch on it. Eisav's huge fortune he received at once is bereft of the Kedushah of its source. But we see our life as a continuous interaction with Hashem. And this continuous interaction was the bracha given to Yaakov Avinu and described by Chazal as Yiten V'Yachzor V'Yiten.
Good Shabbos
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