Parshat To-l'dot [P> X:Y (Z)] and [S> X:Y (Z)] indicate start of a parsha p’tucha or s’tuma respectively. X:Y is Perek:Pasuk of the beginning of the parsha; (Z) is the number of p'sukim in the parsha.
Kohen - First Aliya - 21 p'sukim - 25:19-26:5 Rashi quotes the Gemara that tells that when Yitzchak was born, scoffers said that Avraham and SDT: Sara, who were childless for so long, had found a baby and claimed it as their own. Avraham invited the leaders of the nations, their wives and infants, and Sara miraculously was able to wet-nurse all the babies. (The Gemara points to the plural "banim" in 21:7.) Then the scoffers accepted that Sara bore Yitzchak, but chided Avraham that Avimelech was the father (since Yitzchak's birth followed Sara's abduction). A miracle occurred and baby Yitzchak was the very image of his father Avraham, until the scoffers proclaimed, "Avraham fathered Yitzchak". SDT: Earlier, the Torah tells us of the generations of Yishmael b. Avraham. That seems to be in balance with the beginning of this sedra, which speaks of Yitzchak, except: [1] the Torah makes a point that Yishmael is the son of Hagar the Egyptian, the maidservant of Sara. In other words, Yishmael was NOT the real To'l'dot of Avraham; and [2] To'l'dot (in the Yishmael context) is spelled without a vav, implying that something was missing. To'l'dot of Yitzchak b. Avraham; it was Avraham who fathered Yitzchak. And the word To'l'dot is spelled with its vav. Yitzchak is 40 years old when he marries Rivka (3 years after the Akeida). The Torah emphasizes Rivka's family background. After 20 years of childlessness (10 until Rivka was of child-bearing age plus an additional 10 years without a child), Yitzchak and Rivka pray to G-d. G-d hears their (actually his) prayer and Rivka becomes pregnant. She is having a "rough time" and goes to Shem b. Noach (who outlived Avraham, by the way) who tells her G-d's message, that she will give birth to twins who will go in very different ways and become great adversarial nations. SDT: Commentaries say that Rivka was unaware that she was carrying twins; she thought the turmoil within her existed in a single baby - this had her very upset; she was somewhat calmed by the Divine message of her carrying twins. Another commentator suggests that Rivka knew she'd have twins but did not see the benefit of bringing a Yaakov into this world if it meant also having an Eisav. Part of the reply to her question "why do I need this", is that her conclusion was wrong. Take a look at Rashi. Two great nations - these are Antoninus and Rabbi (Yehuda HaNasi)... It can be suggested that the Divine message to Rivka, was that even though there will great tension and friction between the descendants of the twins she was carrying, Yaakov and Eisav, there will be an example of a Roman (from Eisav) and a Jew who will truly get along and that is the hope for the future when the nations of the world will all recognize Israel's role in the world and their special relationship with the One G-d Who will then be universally recognized. Eisav and Yaakov are born, Yaakov clutching the heel of Eisav. The boys grow and develop different personalities - Eisav is the hunter and outdoorsman; Yaakov, the mild, studious "tent-dweller". Yitzchak loves Eisav; Rivka loves Yaakov. SDT: There are many different commentaries on these relationships. Note that Yitzchak's love is based on Eisav's providing food for him. Rivka's love is unconditional. Pirkei Avot says that only an unconditional love will endure forever. Yaakov is preparing a lentil stew for his father. (The Gemara tell us that this was the day of Avraham's death; Yaakov was preparing the traditional mourner's meal for Yitzchak.) Eisav returns from the field in a state of exhaustion. He asks Yaakov for some of the food. In exchange for the food, Yaakov acquires the birthright, which is insignificant in Eisav's eyes, but meaningful to Yaakov. [P> 26:1 (33)] A famine hits the Land (like the one in Avraham's time - this is one of the many similarities between the lives of Avraham and Yitzchak) and Yitzchak goes to Avimelech in Gerar. G-d appears to Yitzchak and reminds him that he must not leave the Land. G-d also repeats his promises of the Land and of the large nation that will descend from him.
Levi - Second Aliya - 7 p'sukim - 26:6-12 Yitzchak and Rivka pose as brother and sister (as did Avraham and Sara, and for the same two reasons). After a while, Avimelech discovers that they are actually husband and wife and complains to Yitzchak about the deception. Avimelech orders his people to leave Yitzchak and Rivka alone. Yitzchak and family flourish in Gerar and G-d blesses them. In last week's TT we referred to the dispute as to whether Avraham (and Sara) had a daughter or not. S'fat Emet suggests that something in this week's sedra seems to say that they had a daughter. Yitzchak and Rivka "pose" as brother and sister. Avraham was well known. Especially to the people and king of Gerar. He would know if Avraham had a daughter or not. Since Avimelech apparently accepted Yitzchak and Rivka as brother and sister, until he discovered otherwise, it seems reasonable to support the opinion that Avraham (and Sara) were indeed blessed with a daughter. TAKE A LOOK... The first famine that drove Avraham and Sara to Egypt, when Par'o discovers their true relationship, he sends them away. The second time, when they went to Gerar and said they were brother and sister, and then they were “found out”, Avimelech gives them many things and invites them to stay. (Par'o had given Avraham great wealth, but it was before he knew.) Yitzchak and Rivka also say they are siblings, but no one takes Rivka. When they are "found out", they stick around.
Shlishi - Third Aliya - 10 p'sukim - 26:13-22 (Some see this as a hidden reference to the 1st and 2nd Beit HaMikdash, which fell, and the 3rd which will stand forever. May we see it soon in our time.) SDT: Brachot 56: Rabbi Chanina said, he who sees a well in a dream, he will see peace... Yitzchak's servants dug and found a live spring, B'EIR MAYIM CHA- YIM. This is immediately followed by the peace treaty between Avimelech and Yitzchak. Rabbi Natan continues in the same Gemara. He who sees a well in his dream has found Torah, as it says in Mishlei: He who finds Me, finds life... an equation is made between G-d, Torah, and Life.
R'vi'i - Fourth Aliya - 7 p'sukim - 26:23-29 (Not a rare experience through the generations - Jews are expelled from a country, which subsequently regrets its actions because of the decline they experienced without the Jews in their midst. And we, somehow, kept going back.)
Chamishi - Fifth Aliya - 33 p'sukim - 26:30-27:27 [S> 26:34 (2)] Eisav marries at 40 years of age - a (sub)conscious attempt to emulate his father. However wicked Eisav is, he is genuinely respectful and loving of his father. On the other hand, Eisav's choice of a wife disgusts both Yitzchak and Rivka. [S> 27:1 (55)] Yitzchak is old and blind and calls Eisav to prepare for him a special meal and then receive a special blessing. While Eisav is in the fields doing his father's bidding, Rivka prepares Yaakov to receive the blessing instead of Eisav. She tells Yaakov to bring her two goats and she would prepare the dishes that Yitzchak loved. Yaakov hesitates for fear that Yitzchak will feel his smooth skin and realize that Yaakov has come to deceive him. Rivka dresses Yaakov in Eisav's garments and places a goat-skin on his neck to give it a rough feel. She gives Yaakov the food to bring to his father. It seems obvious that Yaakov was punished measure for measure for his deception of Yitzchak. The Brothers not only deceived Yaakov concerning the fate of Yosef, but they used a goat and a garment (exactly the two items that Yaakov used to deceive his father) to bring about their deception. If we accept the idea that Yaakov was supposed to get the bracha that Yitzchak was going to give to Eisav, that it was G-d's will, and even G-d's command according to Onkeles, to Rivka to “set it up” then why was Yaakov punished so severely? An answer might be suggested in the form of an analogy. When one has to take drastic, life-saving treatments - "serious" medication, radiation, etc., what is done might be absolutely necessary, but there are often harsh side-effects. SDT: When the Torah tells us that Yaakov gave his father wine to drink, the TROP note under the word LO (to him) is a MEIRCHA CH'FULA (double meircha). This rare note, suggests the Meshech Chochma, reminds us of the proper way to drink a cup of wine - not gulping it down in one shot, but rather finishing it in two "installments".
Shishi - Sixth Aliya - 23 p'sukim - 27:28-28:4 As Yitzchak finishes blessing Yaakov, Eisav returns from the hunt. He prepares food for his father and presents it with a request (demand) of the blessing. Yitzchak trembles when he realizes that the bracha went to Yaakov. When Yitzchak explains to Eisav that Yaakov received (and rightly so) the blessing, Eisav bitterly cries out and asks his father for a blessing too. Yitzchak gives Eisav a blessing (not as exalted as Yaakov's). Eisav decides to kill Yaakov for this, the second time he has taken something away from him. Rivka hears (how? Ru’ach HaKodesh, perhaps?) of Eisav's plans and encourages Yaakov to flee to Rivka's hometown until Eisav's wrath subsides. Rivka suggests to Yitzchak that he send Yaakov away to find a proper wife. Note that Rivka did NOT tell Yitzchak that Eisav wanted to kill Yaakov. Perhaps she felt that it would pain him to much to learn of Eisav's true character. Perhaps, Yitzchak would have refused to believe that his Eisav would contemplate such a thing. Instead, Rivka expresses another concern (legitimate) as her reason for wanting Yitzchak to send Yaakov away.
Sh'vi'i - Seventh Aliya - 5 p'sukim - 28:5-9 Talmud Yerushalmi exclaims that this is Bosmat, and asks why her name was changed. The astonishing answer is that all Eisav's sins were forgiven when he took a wife intended to please his parents. The Talmud generalizes and gives this as the source that the sins of a CHATAN (and KALLA) are forgiven when they marry. Strange source for an important concept. The final 3 p’sukim are reread for the Maftir.
Haftara - 21 p'sukim - Mal-achi 1:1-2:7 Mal'achi criticizes the kohanim of the time for not being careful in the offering of korbanot. We can see this as a preparation for the building of the new Beit HaMikdash in the hopes that it will function properly and be a true honor to G-d. Know Your Uncle Targum Yonatan says that Eisav killed Nimrod (and took his special garment - some say it was the leather garment made by G-d for Adam & Chava). The Midrash says that Eisav encouraged his grandson Amalek to take revenge against the children of Yaakov, since he did not succeed in vanquishing Yaakov. The Zohar says that there was never a person who so honored his father as did Eisav. This earned him domination in this world. Targum Yonatan adds that Eisav's honoring of Yitzchak is what caused Yaakov to fear him, especially since he (Yaakov) spent so many years away from his father. The Zohar says that Eisav's tears at losing the bracha caused Bnei Yisrael to go into Galut. The Gemara says that he lived with two righteous individuals and didn't learn from their deeds. The Midrash says that Eisav's male offspring were circumcised during Yitzchak's lifetime, but then they stopped observing Mila. [The Parshat To-l'dot Homepage]
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