The first verse in our Parasha emphasizes “these are the offspring of Yitzchak (“יצחק”) the son of Avraham (“אברהם”); both names appears twice. The Zohar says that Avraham gave life to Yitzchak twice, once at birth and the second time at the Akieda at the age of 37. We all know that Yitzchak was Avraham’s son, so why then was it written in such way, stating the obvious? To teach us that the Torah wanted to make sure that the entire world understood that Yitzchak was Avraham’s son and from him only the entire people of Israel will come. The Midrash says that the “goyim” (“גוײם” – gentiles) were spreading rumors saying that Yitzchak was born right after Sarah was taken by king Avimelech (“אבימלך”). HaShem made sure that the Torah records the truth about Yitzchak’s lineage. The goyim said that he could have been the son of king Avimelech, and not Avraham’s. The Torah also names “Yitzchak, the son of Avraham” in order to ensure the continuation of HaShem’s blessings and the promise He made to Avraham.
The other reason the Torah writes of “Yitzchak, the son of Avraham”, is to teach us that he was blessed, just as his father was, with the same exact blessings by HaShem and the ability to bless others. The root of the name Yitzchak, is “Tzachak” (“צחק” – laughed), as both of his parents did, when the Angels appeared to them and told them that they will be having a son in their very old age (100 & 90). The Zohar says that both Rivkah (“ריבקה”) and Yitzchak were barren, and they prayed for each other. The Talmud teaches us that if one prays for another person’s needs, before his own, HaShem fulfills his needs first.
Yitzchak was forty years old when he married Rivkah. The Midrash tells us that she was only three years old when she met Yitzchak, same age as Avraham when HaShem appeared to him, some say she was 13. When Rivkah left with Eliezer, her brother Lavan (“לבן”) blessed her with having thousands of children, but HaShem did not allow such blessings to come from a wicked man. Only after twenty years the prayers of Yitzchak were answered since he was a true Tzadik. In my humble opinion, I believe that she got one good son due to Yitzchak’s prayers and one bad son due to Lavan’s prayers. It is also interesting to know that the twenty years she waited to have kids, were the same number of years her son, Yaakov would work for her brother Lavan in the future.
The Torah writes the lineage of Rivkah in order to emphasize the surroundings of her birthplace and the challenges she faced everyday of her life. The reason the Torah writes the names of her father and brother is to teach us of her true greatness, and constant growth even as a young child. Rivkah grew up in such a wicked family and among wicked people, but she always kept HaShem’s ways and rules. Rivkah lived with her brother Lavan; his name can also be spelled “Naval” (“נבל”), which means scoundrel and a cheat. The name Rivkah (“ריבקה”) has a hidden message as it has the words Karov (“קרב” – close) and “Yah” (“יה” – God’s name), alluding to her closeness to HaShem.
Yitzchak was a pure and great “Tzadik” (righteous man) and HaShem accepted his prayer for Rivkah immediately, unlike others who had to pray several times. Rivkah become pregnant when Yitzchak was sixty years of age, and gave birth to twin boys. The Torah uses the word “Vayitrotzetzu”, “struggled” (“ויתרוצצו הבנים, בקרבה”), speaking of the boys in her womb, as they fought from conception. Yaakov (“יעקב”) and Eisav (“עשו”) fought even before they were born. The Midrash says that Eisav was angry that Yaakov was conceived first. He was upset that since he was conceived second he would not be considered the “Bechor” (“בכור” – the firstborn), the one who receives all the blessings. It is interesting to notice that the name Rivkah also spells the word “Bekirbah” (“בקרבה”), in her womb.
The Torah writes the word twins “Tomim” (“תומם”) without the letter “Aleph” (“א”) to teach us that there was one evil and one righteous. One would be “Tam” (“תם” – innocent), referring to Yaakov; and one “Motam” (“מותם”), alluding to death, referring to Eisav. Also the word nations “Goyim” (“גיים”) is written without the letter “Vov” (“ו” – “גויים”) for the same reason. The Midrash says that such writings hint that there will be important offspring in future generations like Rabbi Yehuda HaNasi (“רבי יהודה הנשיא”) and Antoninus (Roman Empire). These two made a peace treaty between them; Rabbi Yehuda HaNasi and Antoninus became very close friends, and Antoninus converted to Judaism towards the end of his life.
The Torah writes that “And the children struggled within her, and she said, “If so, for what am I [suffering like] this?” And she went to inquire of HaShem. (Beresheet 25:22). According to Kabbalah Rivkah went to inquire about her inner worlds, “within her”. The word “בקירבה” ‘BeKirbah’ (within her) has the same letters as “ריבקה” Rivkah, alluding to the fact that Rivkah was very sensitive to the inner worlds (in her womb); she therefore wanted to understand the ultimate significance of the ordeal of such a trying pregnancy and to ask HaShem: “for what am I [like] this?”. Rivkah had an inquiring mind and she fulfilled the commandment of HaShem “and you shall know Me, Hashem”.
The Midrash teaches us that the older son (Eisav) will serve the younger one (Yaakov), but who is the older one? We see that today the roles keep changing, as it is based on Bnei-Yisrael keeping of the Torah and Mitzvot. It is also noted that “Tamar” (“תמר”), the daughter-in-law of Yehuda, also had twins and the Torah writes the word “Teomim” (“תאומים”) with the letter “Aleph” (“א”) because she had two righteous sons, Zerach (“זרח”) and Peretz (“פרץ”). Tamar’s true purpose was to continue her dead husband’s lineage, in particular, that of the house of David and ultimately that of the Mashiach.
We find in the Torah few examples of great women that took a long time to conceive:
- Sarah שרה took 75 years
- Rivkah ריבקה took 20 years
- Rachel רחל took 14 years
- Chanah חנה took 19 years
HaShem gives righteous people “hard times”, often times we find that Tzadikim, righteous people, suffer. Hashem loves them and wants them to become closer to Him with prayers.
Rivkah gave birth to two children; the first one Eisav was born red, “Admoni” (“אדמוני”). In this description the words red and blood (“Dam” – “דם”) are hidden. Our Sages explain that Eisav was born “Admoni” (bloody) since he ripped his mother’s womb, in order for her not to have more Jewish children. The Midrash tells us that he was born all grown up with a head full of hair and with a mouth full of teeth ready to eat meat (just as animals do). Eisav had a killer nature and a man of hunting traits. He would live by his sword. It is worth mentioning here that King David (“דוד המלך”) also had red hair and the prophet Samuel (“הנביא שמואל”) was worried about this resemblance to Eisav. However, HaShem assured him that, unlike Eisav, King David would only kill if the Sanhedrin (“סנהדרין”) will decree for him to do so. Eisav killed as his mood swayed, and many times without any purpose, but for the sake of killing and for the thrill of it. Eisav was evil, as he was worse than animals that only kill to eat or to survive.
The second son (Yaakov) was born, holding the “Akev” (“עקב” – heel) of Eisav, and he was named Yaakov (“יעקב”) based on this action. The Midrash also tells us that Eisav tried to destroy his mother womb while his brother was still there and that is why Yaakov held Eisav’s heel in order to come out and protect Rivkah. It is known that the one who gets in first will come out last. From that we learn that Yaakov was conceived first and so he was the true firstborn. Eisav understood that and tried to kill Yaakov. The Midrash teaches us that Yaakov held the heel because he knew his brother’s future and did not want him to reign over the Jewish people. The word “Ekev” has a numerical value of 172; Avraham was 3 years old when he first recognized HaShem; together we get 175, Avraham’s age when he passed away, as HaShem wanted to prevent him from seeing Eisav’s sins.
The Torah tells us that “they grew”, meaning that each son went his own way; one followed the Torah and the spiritual world, and the other followed his wild nature and the animalistic world. It is written that Yitzchak loved Eisav while Rivkah loved Yaakov. This comes to teach us that Yitzchak loved Eisav, hoping that with this love Eisav would change his ways and do Teshuvah (repentance). Yitzchak feared Eisav and his brutal nature, he could “contain” him only with love. The Midrash says that if Yitzchak did not love him, Eisav would have become worse than he already was. Eisav was known for keeping the Mitzvah of respecting his father, and for that he merited partial blessings. He would hunt and cook for his father. The Midrash tells us that he did not keep Kashrut and lied to his father about the food. But he always did everything else that he could do to respect his father.
Eisav returned from hunting and he saw that Yaakov was making red lentil stew for his father Yitzchak. This food is known to be served during a mourning period. Eisav asked Yaakov to pour “this red, red” food into his mouth, as it says (verse 25:30), “הַלְעִיטֵנִי נָא מִן-הָאָדֹם הָאָדֹם הַזֶּה”. Eisav stated that he was very exhausted (from all the murderous activities.) Lentils are usually red when they are raw, and that is why it was written “Nah“ (“נא”), as it can also mean raw. Eisav was named Edom (“אדום” – red) after this request to have the red stew, as well as for his love of blood and killing. The Midrash tells us that Eisav’s mouth was big enough for the whole pot of Lentils soup to fit into it. Prior to Yaakov’s negotiation of having Eisav sell his “Bechorah” (firstborn right), Yaakov fed him lots of bread in order to make him full and satisfied. Yaakov wanted to make sure Eisav was full and was not negotiating out of hunger or from a disadvantage position. From here we learn about Jewish ethics and fairness.
The day Yaakov bought back his firstborn rights (verse 25:29), “Eisav came in from the field, and he was faint” (“וַיָּבֹא עֵשָׂו מִן-הַשָּׂדֶה, וְהוּא עָיֵף”). The Zohar explains that Eisav just returned from killing King Nimrod, who no one could kill before. Eisav was able to kill Nimrod after many days of battle, due to taking his “divine” shield, used as a protection against all. The Zohar says that this shield was Adam’s skin. Eisav was so hungry and tired that he was ready to eat the food even though it was raw and not ready. In verse 25:30 “הַלְעִיטֵנִי נָא מִן-הָאָדֹם הָאָדֹם הַזֶּה”, the word red appears twice, alluding to Eisav’s request to eat the food regardless of it still being red on top and bottom and not cooked. From the words “Let me swallow from” (“הַלְעִיטֵנִי נָא מִן”) we learn of a future prophecy, as the acronym of these three words first letters spell the name “Haman” (“המן”).
The Zohar teaches us an amazing understanding of Yaakov buying back the firstborn rights from Eisav. In Hebrew firstborn called “Bechorah” “בכורה”, what Yaakov was really “buying” was the rights to Leah (his first wife) as she originally was designated to Eisav. Rachel and Leah were sisters (the daughters of Lavan, Leah the firstborn) and was set to marry two brothers Yaakov and Eisav, Rachel to Yaakov and Leah to Eisav (that is way Leah was crying). Essentially Yaakov seeing the future, “secured” the marriage to Leah legally while purchasing Leah firstborn rights the “Bechorah” “בכורה” from Eisav.
Yaakov asked his brother to sell him back his firstborn rights, as he knew that Eisav will never fulfill the Mitzvot as required by HaShem. Eisav knew this as well and replied that he did not care for the firstborn rights (and all that related to it). The Midrash tells us that he said that he will probably die before his father anyway and the firstborn rights will never come to fruition and materialization. Eisav made such an assumption since he always spent his time among wild animals and always placed himself in danger. Eisav gave up the firstborn rights in exchange for the stew and bread and Yaakov asked him make an oath to their agreement. The Torah writes as “the day” (“כיום”) in order to emphasize that the agreement was clear as day-light and accepted by both parties. Yaakov told Eisav that he can have this physical world and he will have Olam Habah (the world to come), Eisav agreed.
Rivkah told Yaakov to bring her two goats and she will cook them so that he will take them to his father in order to receive his father’s blessings before he die. Yaakov told his mother that unlike hum, his brother is a very “hairy” person, suggesting that Yitzchak might notice the difference. Rivkah told Yaakov that HaShem promised her that the “old one”, Eisav, will serve the “young one”, Yaakov. The Midrash tells us that a miracle happened and Eisav’s large coat fit Yaakov even though he was much smaller in physical size. As a result of this miracle she and Yaakov understood that they were doing a Mitzvah, and HaShem was pleased with them.
The Midrash says that Yaakov was afraid of going by himself to see his father Yitzchak, so two Angels escorted him, Michael (“מיכאל”) and Gabriel (“גבריאל”). Rivkah dressed Yaakov with Eisav’s coat in order for his father to feel, smell and hopefully not to notice the exchange. Rashi tells us that Rivkah threatened Yaakov with a curse if he does not do as commanded, as she knew the prophecy to come. Rivkah sent Yaakov without wine to his father in order not to remind him of Eisav. The Midrash says that the Angels Michael and Gabriel brought the wine from heaven as it says in the Midrash that Yitzchak smelled the scent of Gan-Eden. Our Sages point out that in verse 27:27 we learn the following, “‘and he smelled the scent of his clothes’; Do not read ‘begadav’ (“בגדיו” – his clothes) but rather ‘bogedav’ (“בוגדיו” – his deceivers), referring to the sinners among Israel.”
We notice in verse 27:21 that Yitzchak was already aware that Yaakov pretended to be Eisav, since he asked, “let me see if you are my son Eisav or not” (“הַאַתָּה זֶה בְּנִי עֵשָׂו, אִם-לֹא”). Yitzchak asked “who are you my son”, to teach us that he already knew that it was not Eisav; nonetheless, he did not stop the blessings. Yaakov responded “I am, (meaning I am Yaakov) and Eisav is your firstborn son” (“אָנֹכִי, עֵשָׂו בְּכֹרֶךָ”). Yaakov answered truthfully, so basically he was telling the truth as is. It is interesting to point that Yitzchak gave the blessing to both his sons, as they were sixty-three years old at the time. We learn this from the word the word “nations” (“גיים”) which has the numerical value of 63 (verse 25:23).
Yitzchak asked Yaakov how did he find the food so fast? Yaakov responded that HaShem found it and provided it for him, as HaShem always helps a Tzadik find what he is looking for. Yitzchak touched Yaakov since he could not see well and said that “the voice is the voice of Yaakov and the hands are the hands of Eisav”. Yitzchak said this to teach us that he already knew and did not stop the blessings. It also teaches us that Yaakov’s offspring will be studying Torah as they use their spiritual abilities and voice, while Eisav’s offspring will be using their hands as they deal with physical work.
The Talmud (Megillah 6b) tells of Yaakov asking HaShem not to let Eisav have the desire of his heart: “Do not let him carry out his plot” (referring to the Holocaust) – this is Germamya of Edom – “if they would be released, they would destroy the entire world”. Rabbi Chama Ben Chanina said: Germamya has 300 crowned princes, and 365 provinces in Edom; every day they confront one another and kill one of them, and they are busy appointing a new king.” It is interesting to point that the original people of current Germany came out of the 300 Bavarian tribes, and the word “Germania” (“גרמניה” – Germany) has a secret message as it is a combination of three words: “Ger” (“גר”), “Min” (“מן”), “Yah” (“יה”), meaning a foreign nation sent by HaShem.
I’d like to point out that the Eisav’s future offsprings the Edomites (Edom “אדום”) will first settle in Italy as Christians and we notice that the topography of this land is like a boot with a heel (A’kev (“עקב” – heel) alluding to Yaakov holding Eisav’s heel at birth.
