Shalom Friends;
Our Parshat Toldot vort is being sponsored by Ben and Gina Fishman and family of Ramat Beit Shemesh who dedicate this vort for the recent marriage of their son Aharon Ezra to Devori, to all those who help to sustain the klal in times of need, including Israel’s soldiers and security forces, personnel who provide vital medical and support services, rabbanim and teachers, and irgunei chessed, as well as dedicated for the safety of the Chayalim and the liberation of the remains of all deceased hostages and their return home for Jewish ritual burials, as well as for the good health and security of kol Am Yisrael. To the Fishman family, many thanks for your sponsorship and your continued kindnesses.
You can celebrate a Simcha — a birth, a Bar/Bat Mitzvah, a Chassuna or other Simcha event in your life, or commemorate a Yahrtzeit of a loved one, or for whatever other reason by sponsoring (or as the case may be, co-sponsoring) a Parshat HaShavua.
Please forward to your relatives and friends and encourage them to sponsor a Parshat HaShavua. And please be in contact with me with any questions, or for further details.
Best Regards,
Moshe Burt
olehchadash@yahoo.com
Subscribe to the Israel and the Sin of Expulsion blog, to ask questions or to sponsor a Parsha Vort at: olehchadash@yahoo.com
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Early in our Parshat Toldos, Rabbi Goldin provides a context on the contention between Yitzchak and Avimelech and the Philistines (P’lishtim) and their eventual agreement in his Sefer, “Unlocking The Torah Text,” Sefer Breish’t (page 132) :
In an episode strikingly similar to an earlier event in Avraham’s time, Yitzchak is approached by Avimelech… for the purpose of contracting a covenant of non-belligerence. After throwing a celebratory party, Yitzchak apparently agrees and the two camps part in peace. (Rabbi Goldin citing Sefer Breish’t, Perek 26, posukim 26 – 31)
The Torah’s narrative indicates that Yitzchak settled in Gerar [territory of the Philistines] and Hashem blessed him. (Citing Sefer Breish’t. Perek 26, posukim 1 -2) Torah now records:
“So Yitzchak settled in Gerar…. Yitzchak sowed in the land, and in that year he reaped a hundredfold; thus had Hashem blessed him. The man became great and kept becoming greater until he was very great. He had acquired flocks and herds and many enterprises; and the Philistines envied him. All of the wells that his father dug in the days of Avraham, his father, the Philistines stopped up and filled them with earth. And Avimelech said to Yitzchak, ‘Go away from us for you have become mightier than we!’ So Yitzchak departed from there and encamped in the valley of Gerar, and dwelled there. Yitzchak dug anew the wells of water which they had dug in the days of Avraham his father and the Philistines had stopped up after Avraham’s death; and he called them by the same names that his father called them.”
“Yitzchak’s servants dug in the valley and found there a well of fresh water. The herdsmen of Gerar quarreled with Yitzchak’s herdsmen saying, ‘The water is ours,’…. Then they dug another well, and they quarreled over that also… He [Yitzchak] dug another well; they did not quarrel over it, so he called its name Rechovot, and said, ‘For now Hashem has granted us ample space, and we can be fruitful in the land.’ He went up from there to Beer-Sheva. Hashem appeared to him that night and said, ‘I am the G’d of your father Avraham: Fear not, for I am with you; I will bless you and increase your offspring because of Avraham My servant.’ He built an altar there, invoked Hashem by Name, and there he pitched his tent; there Yitzchak’s servants dug a well.” (Sefer Breish’t, Perek 26, posukim 6, 12 – 25 as rendered to English in the Artscroll Stone Edition Chumash)
“Avimelech went to him from Gerar with a group of his friends and Phikhol, general of his legion. Yitzchak asked him, ‘Why did you come to me? You hate me and drove me away from you!’ And they said, ‘We have indeed seen that Hashem has been with you, so we said, ‘Let the oath between ourselves now be between us and you, and let us make a covenant with you: If you do evil with us…! Just as we have not molested you, and just as we have done with you only good, and sent you away in peace — Now, you, O blessed of Hashem!'” (Sefer Breish’t, Perek 26, posukim 26 – 29 as rendered to English in the Artscroll Stone Edition Chumash)
“He ]Yitzchak] made them a feast and they ate and drank. They awoke early in the morning and swore to one another; then Yitzchak saw them off and they departed from him in peace.” (Sefer Breish’t, Perek 26, posukim 30 – 31 as rendered to English in the Artscroll Stone Edition Chumash)
“And it was on that very day [the day when Yitzchak and his family and Avimelech contract an agreement and the two camps part peacefully] that Yitzchak’s servants came and told him about the well they had dug, and they said to him, ‘We have found water!’ And he named it Shibah, therefore, the name of the city is Beer-Sheba until this very day.” (Sefer Breish’t, Perek 26, posukim 32 – 33 rendered to English in the Sapirstein Edition, The Torah With Rashi’s Commentary)
The Sapirstein Edition, The Torah With Rashi’s Commentary provides a note on posuk 33 citing Tanchuma, Yashan, Vayeitzei 9, (page 290) :
The word [“Shibah”] does not mean “seven” here as it usually does It is related to the “Sh’vua- oath,” and refers to the oath by which Yitzchak and Avimelech affirmed their covenant.
Returning to Rabbi Goldin’s context, he provides commentary on the contention between Yitzchak and Avimelech and the Philistines and their eventual agreement, questions are asked (ibid, pages 132 – 135) :
Why are the Rabbis openly critical of Avraham’s treaty with Avimelech, yet strangely silent when it comes to Yitzchak’s agreement with the same king? Is it possible that these two episodes, which seem so similar, actually differ in significant ways?
…A straightforward reading of the pashut pshat of the text… brings to light a subliminal [adjective: existing or operating below the threshold of consciousness] dialogue between Yitzchak and Avimelech within this passage, a dialogue that explains Yitzchak’s seemingly strange behavior and carries tremendous relevance for our own times.
They both acknowledge that during their past interaction Yitzchak was exiled from the territory of the Philistines. What they disagree about is, in fact, a much deeper issue. They are arguing about the definition of “peace.”
To paraphrase [noun: the act or process of restating or rewording] the dialogue taking place between Yitzchak and Avimelech:
Yitzchak opens the conversation: How can you possibly suggest that we enact a peace treaty? Your intentions until now have been anything but peaceful. Did you not revile [verb (used with object) address or speak of abusively] me and exile me from your land?
Avimelech responds: How can you say that we hate you? If we hated you, we would have killed you. Our intentions are obviously peaceful because all we did was send you away.
Avimelech defines “peace” as the absence of war and physical violence. As long as the two parties are not killing each other, in the king’s eyes, they are living in peace.
To Yitzchak, however, “peace” means much more. For true peace to exist there must be both an absence of hostility and an effort towards cooperation. Anything less might be defined as mutual coexistence but cannot be considered true peace.
Yitzchak, therefore ends the conversation. As a smokescreen, he throws a celebratory party which lasts through the night. Upon awaking the next morning, Yitzchak and Avimelech exchange promises to each other. The text [Sefer Breish’t, Perek 26, posuk 30], however, conspicuously fails to mention a brit, “covenant.” Unlike his father, Avraham, Yitzchak does not contract a full treaty with the Philistines. He recognizes that temporary agreements with Avimelech are possible, but a lasting covenant cannot be drawn.
Then, finally, Yitzchak executes the coup de grace. With brilliant irony, the text states: [as Rabbi Goldin renders Sefer Breish’t, Perek 26, posuk 31] “He [Yitzchak] sent them away; and they went from him in peace.”
Yitzchak turns the tables on Avimelech. In effect he says: I will operate with you according to your definition of peace, just as you sent me away “in peace,” I now send you away from me “in peace.”
Yitzchak learns from his father’s mistakes. Avraham was comfortable contracting a full covenant with Avimelech and continued to live in the territory of the Philistines “for many days [Rabbi Goldin citing Sefer Breish’t, Perek21, posuk 34],” Yitzchak understands the danger of such an agreement and insists on physical separation. He recognizes that the Philistines can only be trusted in minimal fashion and, even then, only from afar. The Rabbis are, therefore, silent concerning Yitzchak’s agreement with Avimelech although they had been critical of a similar agreement contracted by Avraham. Their silence reflects acknowledgement of the lessons well learned by Yitzchak.
In previous years, we’ve discussed insights as to how the atmosphere of wickedness surrounding Rivka’s upbringing later served her well — that she knew how and when to be kind, and when cunning was called for, thus insuring that the righteous child — Yaakov, who learned and was nurtured with the attributes of his Mother, would receive the Brachot that Am Yisrael would descend from him and that the nations would serve his descendants.
Rabbi Shmuel Goldin, in “Unlocking the Torah Text” Sefer Breish’t on Parshat Chayei Sarah (page 110) opines that:
Rivka emerges as the more perceptive parent. She alone sees their two children, Yaakov and Esav, for who they really are, and she alone acts with strength to perpetuate Avraham’s legacy through Yaakov. (Rav Goldin citing Sefer Breish’t , Perek 27, posukim 1-46)
The Torah is telling us that Rivka’s background [including the frightening symptoms of Rivka’s pregnancy, the beginnings of this ” irreconcilable conflict between the two nations”], in contrast to Yitzchak’s [background], specifically enables her to play an instrumental role within her family, to ensure the survival of our tradition.
Avraham’s genius in orchestrating the selection of Rivka as a wife guarantees the perpetuation of his legacy to the next generation and beyond.
We see that Rivka, with her added insight and perception, endeavors to see that Yaakov receives the Brachot which Yitzchak had intended for Eisev.
Having learned that Torah is not necessarily chronological, this author wonders whether Yitzchak’s actions toward Avimelech may have had an impact on Yaakov’s perceptiveness, via his possible witnessing or hearing of his father’s confrontation with Avimelech. If that be the case, could Yitzchak have also contributed to Yaakov’s perceptive trait of being an “Ish Tam”, a man of integrity, or, stated another way: “a brother in deceit,” depending on whether he was dealt with honestly or unscrupulously? This author, having accessed two Timeline S’forim in his possession, found both of them inconclusive regarding any relationship between Yitzchak’s responses to Avimelech and any impact on Yaakov’s acquired perceptiveness.
Early in our Parshat Toldos, it appears to this author that Yaakov first displays the dual traits mentioned above..Rabbi Aryeh Kaplan’s Chumash, “The Living Torah” renders to English Sefer Breish’t, Perek 25, posukim 29 – 34) and provides commentary:
“Yaakov was once simmering a stew, when Eisev came home exhausted from the field. Eisev said to Yaakov, ‘Give me a swallow of that red stuff! I’m famished! (He was therefore given the name Edom).
‘First sell me your birthright,’ replied Yaakov. ‘Here, I’m about to die!’ exclaimed Eisev. ‘What good is a birthright to me?’ ‘Make an oath to me right now,’ said Yaakov. He made the oath, and sold his birthright to Yaakov. Yaakov then gave him bread and lentil stew. [Eisev] ate it, drank, got up and left. He thus rejected the birthright.”“Yaakov” — According to tradition, this was the consolation meal prepared [for Yitzchak] after Avraham’s death. [Rabbi Kaplan citing Targum Yonaton, Gemara Bava Basra 16b].
“Eisev came” — There is a tradition that he had just killed Nimrod. (Rabbi Kaplan citing Ba’alei Tosafot, Rashi, Pesachim 54b]
Next week, in Parshat Vayeitzei, we learn, if this author understands correctly, Yaakov did not allow this “Ish Tam” character trait to dominate him in the context of his meeting Rachel and the message delivered to Lavan. Seemingly, he knew when and where to act otherwise, such as from his demand for the birthright from Esav in exchange for the lentil soup.
These traits surely seem to have been inculcated to Yaakov as a result of Rivka Imeinu’s nurturing, although perhaps Yitzchak’s sharp perceptions regarding Avimelech and the P’lishtim, might have impacted Yaakov’s perceptiveness, as mentioned above. We later learned that when Yaakov introduced himself to Rachel upon removing the stone from atop of the well. He told her (citing of Sefer Breish’t Perek 29, posuk 12 as rendered to English in the Artscroll Stone Chumash with commentary):
“‘…He[Yaakov] was her father’s relative…’”
Artscroll Stone Chumash provides a commentary on Sefer Breish’t Perek 29, posuk 12:
“‘…He was her father’s relative.” [literally, brother] In addition to the plain meaning that Yaakov introduced himself to Rachel as her relative, Rashi cites the midrashic interpretation; He [Yaakov] intimated [adjective: made known indirectly; hinted or implied] that should Lavan try to cheat him, he could defend himself as being Lavan’s brother in deceit; but if Lavan dealt honorably, Yaakov would act with all of the integrity expected of the son of Rivka.
The point of this vort, as it’s title strongly indicates, is that of gaining accurate perceptions regarding an adversary’s appearances, intentions, actions and motivations. And in Israel’s case, ascertaining accurate distinctions between real peace, as Rabbi Goldin described it — an absence of hostility and an effort towards cooperation, vs the absence of out and out war, small scale skirmishes of attrition (noun: a wearing down or weakening of resistance, especially as a result of continuous pressure or harassment) with incidents of physical violence while in so-called “ceasefire”, aka hudna (noun: Islam a truce or ceasefire for a fixed duration) mode with a so-called “super-power” attempting to dictate to Israel’s Prime Minister and military leaders: “…all parties must look to the future and not the past.” Well, the fact is, seek peace, BUT, those who who don’t look to the past are DOOMED TO REPEAT IT!
May our government and military bring about the total and complete, Final and Decisive victory over Hamas, their 7 October so-called “civilians(sic)” collaborators and the entire terror cabal, B’Yad Hashem, and become Totally self-sufficient as to manufacture of military equipment and aircraft, weaponry, munitions — heavy munitions, as well as showing independence of actions responding to any threat, regardless of so-called “super powers.”
May we see, from here on, that border guard personnel at all points of possible danger are listened to and treated with respect and dignity. May we see our Chayalim totally eradicate Hamas, Islamic Jihad, those so-called “civilians(sic)” who collaborated on 7 October, as well as Hezbollah, the Houthies, the Mullahs of Iran and all their terror accomplices while liberating the remains of all deceased hostages and their return home for Jewish ritual burials, B’Yad Hashem and mandated by a government secure in it’s foremost service of, and emunah in HaKadosh Borchu, B’Ezrat Hashem! And may we see the restoration of true unity within Am Yisrael. May these words come to fruition B’Esrat Hashem.
May we, the B’nei Yisrael be zocha that our brethren — the refugee families from Gush Katif be permanently re-settled in Gush Katif, once the IDF, by the Yad Hashem, destructs and eradicates the wild beasts of Hamas, Islamic Jihad, Hezbollah, all other terror entities, and if necessary Iran, and that our brethren be made totally whole — be totally restituted for all that was stolen from them, that the thrice expelled families of Amona be restored to their rebuilt homes and the oft-destroyed Yeshiva buildings in Homesh be rebuilt, as well as the buildings of Yishuv Elchanan, all at total government expense. May our Chayalim return from battle unharmed — physically, mentally and spiritually and may all of the remaining hostages brutally taken by the wild beasts of Hamas be liberated and brought home to their families. Baruch Hashem that our dear brother Jonathan Pollard is now in his fifth year at home in Eretz Yisrael and continues in a new chapter in his life. May Esther Yocheved bat Yechiel Avraham have an aliyah in Shemayim and may her spirit and memory continue to lift Jonathan to at least 120 years. May the MIAs be liberated alive and returned to us in ways befitting Al Kiddush Hashem — as with the return in April, 2019, via Russia, of the remains of Zachariah Baumel, the recent recovery of the remains of Tzvi Feldman as well as the recovery of the remains of Oron Shaul as should the remains of the other chayal from the Gaza War of ten years ago. May we have the courage and strength to stand up and physically prevent the possibility of Chas V’Challila any future eviction of Jews from their homes and prevent Chas V’Challila the handing of Jewish land over to anyone, let alone to enemies sworn to Israel’s and Judaism’s destruction and eradication. May we fulfill Hashem’s blueprint of B’nei Yisrael as a Unique people — an Am Segula, not to be reckoned with as with “the nations” and may we be zocha to see the Moshiach, the Ge’ula Shlaima, as Dov Shurin sings; “Ki Karov Yom Hashem Al’Kol HaGoyim”, the Ultimate Redemption, bimhayrah b’yamainu — speedily, in our time”, — Achshav, Chik Chuk, Miyad, Etmol!!!
Chodesh Tov and Good Shabbos!
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Moshe Burt, an Oleh, is a commentator on news and events in Israel and Founder and Director of The Sefer Torah Recycling Network. He lives in Ramat Beit Shemesh.
Moshe is available for editing of English language documents, articles, manuscripts and more. Please be in contact with him at olehchadash@yahoo.com for your English language needs.
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