Parshas Toldos- Essentially Blessed

Toldos discusses the events surrounding the birth and development of Yaakov and Esav. After the twins are born, the Torah discusses the significant differences between them. These stark distinctions seem to have already been present in the womb (Rashi 25:22). As the boys grow up, the pesukim describe Esav’s development into a hunter, gruff and cunning. He involves himself in unfavorable behaviors. Yaakov is described as docile and one who sits in the tents of Torah. Rashi (25:27) explains that these differences became readily apparent at the age of thirteen.

Avraham Avinu had been promised by Hashem that he would not live to see Esav becoming involved in evil behaviors (Rashi 15:15). He thus dies five years early, at the age of 175. Upon his death, Yaakov was preparing lentil soup for his father Yitzchak. Esav enters fresh from committing murder. This was the evil behavior that Avraham was spared from witnessing. He desires the soup. Yaakov demands the rights to the firstborn status in exchange for the dish. Esav agrees and disgraces the service of Hashem.

An issue arises from the simple understanding of events. We know that Yitzchak was born when Avraham was 100. The twins were born when Yitzchak was 60. If so, at the time of the death of Avraham, the boys would have been 15, not 13. This seems to be inconsistent with Rashi’s version of events.

At the conclusion of Parshas Chayei Sarah, Avraham distributes gifts to his descendants prior to his passing. The pesukim state that he gave Yitzchak “everything that he owned” (25:5). Rashi interprets this to refer to the ability to bless others. Until Avraham, Hashem blessed those whom He desired (Rashi, Lech Lecha 12:2). However, Avraham was granted the ability to bless those whom he felt were worthy. This capacity was transferred to Yitzchak. A few verses later, Avraham passes away. Following his passing, Hashem blesses Yitzchak (25:11). Rashi states that Avraham was hesitant to bless Yitzchak. He saw that the wicked Esav would descend from him. He thus refrained from transferring blessing, and told Hashem to bless the one who was fitting. Thus, after Avraham’s death, Hashem bestows blessing upon Yitzchak.

It would appear that there are two distinct blessings that are being discussed. One was transferred from Avraham without concern. The other was retained, only to be granted by Hashem to Yitzchak after his father’s passing. What is the nature of these two types of blessings?

Later in the Parsha, the verses discuss the story of the berachos given by Yitzchak. Yitzchak initially desires to bless Esav, as he is the firstborn. Yaakov, on the command of his mother Rivka, surreptitiously tricks Yitzchak and receives the blessings. Yitzchak blesses him with physical wealth and mastery over his brothers. Esav arrives and realizes that Yaakov has received the blessings.  He becomes upset and asks Yitzchak if he has any blessings remaining. Yitzchak explains to Esav that any blessing he will receive will be the property of Yaakov. Yaakov was granted mastery over Esav, and he also has mastery over his possessions (Rashi, 27:37). Nonetheless, he blesses Esav with wealth. He adds that Esav can overthrow the reign of Yaakov, when the latter is transgressing the commandments of the Torah (Rashi, 27:40). The pesukim relate how Esav begins to hate Yaakov. Yitzchak and Rivka wish to send Yaakov away until Esav’s anger subsides. They command Yaakov to flee to Charan, to the family of Rivka. He will find a suitable wife in that family. He should not marry a wife from the nation of Canaan. Yitzchak concludes that Hashem should bless Yaakov and his descendants with “birkas Avraham” and inherit the Land of Israel (28:4). Rashi interprets this to mean that the descendants of Yaakov will be the blessed and unique nation that was promised to Avraham.

It emerges that there are two distinct blessings, those given during the initial incident, and the latter “birkas Avraham.” The loss of the first seem to cause Esav to hate Yaakov intensely. The second do not seem to be of major concern. How can we understand this idea?

In the beginning of Parshas Chayei Sarah, Avraham commands Eliezer to travel to his family in Charan, to choose a suitable bride for Yitzchak. Rashi (24:39) states that Eliezer had a daughter and wanted her to be Yitzchak’s wife. However, Eliezer was of the Canaani people. Canaan was cursed by Noach. Yitzchak was considered blessed. “Ain arur medabek b’baruch,” “a cursed person cannot connect with a blessed one.” Thus, Avraham did not allow this.

The Iben Ezra (Re’eh 11:27) explains that the concept of beracha is abundance and increase in good things. Kelala is the idea of detraction, the opposite of production. It is not possible for a person who embodies beracha to connect with one of kelala. 

The Da’as Zekeinim (quoting Talmud Yerushami) explains that at the age of 13, Esav began to exhibit this distinguishing behavior. However, it was performed in private. At 15 he began to act negatively in a public fashion.

Rashi explains birkas Avraham with verses quoted following the commandments of Lech Lecha, and the Akeida. Birkas Avraham is the status of being essentially blessed. This is the reality of Avraham because he followed in the ways of Hashem and passed difficult challenges. Yitzchak told Yaakov that if he marries a girl from Canaan he will not be worthy of this, because they are essentially cursed. He was to marry a girl from his family, who also embodied this essential blessing. 

Avraham was not concerned about the physical wealth being transferred to Esav. His concern was that the birkas Avraham, being essentially blessed, would fall in the wrong hands. He understood Esav was not worthy of this. Until the age of 15, Esav was still able to present as somewhat worthy. However, after the passing of Avraham, Esav began to publicly display his unworthiness. He showed that he did not want a life of Hashem’s service, removing himself from the status of blessing. At this point there was no issue in that blessing being transferred to Yitzchak. Yaakov was then the only worthy descendant to receive it from his father. It would not fall into the wrong hands. Thus, Hashem transferred that blessing to Yitzchak after Avraham’s death. Yitzchak understood that this would need to be transferred to Yaakov. He understood Esav’s unworthiness. Esav was not expecting this as he understood he wasn’t deserving, or interested, in this unique status. This status required self-sacrifice to following in the ways of Hashem. He only hated Yaakov for taking the blessings related to physical success and wealth.

It is important to remember the greatness of a Jew. We are essentially blessed. This comes with tremendous responsibility. When we act in the appropriate way, we merit to embody this essential blessing.

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