Tuesday, November 24, 2009

Yitzi’s Parshah Preview Vayeitzey

This weeks Parsha Preview is dedicated to the refuah of Yoseph Shaul ben Ita Bracha and Kylah Chaya Bat Sarah Polsun may they both have complete recoveries.


I happy to announce that the Parsha Preview is being received by 700 hundred people. I would really like to get that number up to 1000 and I can only do that with your help. I ask that you forward this on to as many of your friends, relatives and acquaintances.


Vayeitzey

Genesis 28:10-32:3

Candle Lighting in Toronto 4:25 P.M.

Candle Lighting in Thornhill 4:25 P.M.


Main characters of this week’s Parsha

Yaakov

Lavan

Rachel

Leah

Zilpah

Bilah


Yaakov leaves his hometown Be'er Sheva and travels to Charan. On the way, he comes upon "the place" and sleeps there, dreaming of a ladder connecting heaven and earth, with angels climbing and descending downward on it; G-d appears and promises that the land upon which he sleeps will be given to his descendents. In the morning, Yaakov lifts up the stone on which he rested his head as an altar and memorial, undertaking that it will be made the house of G-d.


In Charan, Yaakov stays with and is employed by his uncle Lavan, attending Lavan's sheep. Lavan agrees to give him his younger daughter Rachel -- whom Yaakov loves -- in marriage, in return for seven years of work. On the night of the wedding, Lavan switches his elder daughter, Leah, instead -- a deception Yaakov discovers only in the morning. Yaakov marries Rachel, after agreeing to work another seven years for Lavan.


Leah gives birth to six times to sons -- Reuben, Shimon, Levi, Judah, Issachar and Zebulun -- and a daughter, Dinah, while Rachel remains barren. Rachel gives Yaakov her handmaid, Bilhah, as a wife to bear children in her stead, and two more sons, Dan and Naphtali, are born. Leah does the same with her handmaid, Zilpah, who gives birth to Gad and Asher. Finally, Rachel's prayers are answered and she gives birth to Joseph.


Yaakov has now been in Charan for fourteen years and wishes to return home, but Lavan persuades him to remain, now offering him sheep in return for his labor. Yaakov prospers, despite Lavan's repeated attempts to double-cross him. After six years, Yaakov leaves Charan in secrecy, fearing that Lavan would prevent him from leaving with the family and property for which he labored. Lavan chases Yaakov, but is warned by G-d in a dream not to harm him. Lavan and Yaakov make a treaty on Mount Gal-Ed, attested to by a pile of stones, and Yaakov proceeds to the Holy Land, where he is met by angels.


Food for further thought……….

1. What Mitzvot did the Patriarchs keep and what is our scriptural source?


Yitzchak's Blessing of Yaakov and Esav

Why does Yitzchak prefer Esav over Yaakov? It is commonly understood that Yitzchak can bless only one of his two sons?


’BRACHA’ OR ’BECHIRA’

To the above question, we must differentiate between two basic types of blessings found in the book of Genesis (Sefer Breishit). To simplify things I will refer to them as follows:


BECHIRA

I use the term Bechira (selection) to describe God's blessings to the Avot, the privilege of fathering God's special nation. Bechira implies that only one son is chosen while the others are rejected. We began with God's designation of Avraham Avinu and continued with His choice of Yitzchak over Yishmael. It is not clear to the Avot when this Bechira process ends. We are enlightened by the Torah and know that the Bechira process culminates with Yaakov and his sons.


‘BRACHA’

I will use the name Bracha to describe a father's blessing for the personal destiny (e.g. prosperity, power transfer etc.) of his sons. Noach, for example, confers a Bracha on each of his three sons (9:24-27). He does not choose one son over the others to become a special nation. Rather, he blesses (or curses) each son based on his individual potential.


The classic example of Bracha (as opposed to Bechira) is Yaakov Avinu's blessings to his twelve sons prior to his death, in Parshat Vayechi (see 49:1-28). Clearly, Yaakov does not choose one or several of his children to become God's special nation. Rather, he bestows a special blessing of personal destiny upon each son, according to his understanding of each son's individual character and potential (see 49:28).


Therefore, according to these definitions – Bracha is bestowed by a father, while Bechira is conferred by God.


YITZCHAK'S BRACHA TO ESAV

We return to our question regarding the kind of blessing that Yitzchak intends to bestow upon Esav. Is it a blessing of Bracha or Bechira?


Yitzchak has no apparent reason to choose only one son, we should expect that his intended blessing to Esav was one of Bracha (and not Bechira).


The content of the actual blessing that Yitzchak bestowed on Yaakov intended for Esav but deceptively seized:


"May God give you of the dew of heaven and the fat of the land, and an abundance of grain and wine. Other nations shall serve you and bow down to you; be master over your brother, and let your mother's sons bow down to you ..."(27:28-29)


This blessing focuses on prosperity and leadership, and would fall under our category of Bracha. It cannot be Bechira, as it does not contain the phrase of ’ZERA va-ARETZ’. In fact, this blessing strongly resembles the blessings of prosperity and leadership which Yaakov himself later bestows upon Yehuda (see 49:8) and Yosef (see 49:25-26).


If this is a blessing of Bracha, why does Yitzchak (intend to) bestow this blessing only on Esav? Would it not have made sense had he blessed both sons?


As we hinted above, Yitzchak expects that both his children will be chosen. Realizing that this nation (that will ultimately evolve from his two sons) will require leadership, Yitzchak must appoint one of his sons to take family leadership. But which son should he choose for this responsibility?

Yitzchak concluded that Esav - the "ish sadeh" a man of the field (worldly (see 25:27) - was the more suitable candidate for this job. Yaakov & Esav are over sixty years old. Esav is married with children, has a job, and can take care of himself and others. Yaakov, on the other hand, is still single and 'living at home’. It is understandable, that Yitzchak chooses Esav to become the family provider and leader.


Yitzchak has a blessing for Yaakov as well - one that involves spiritual leadership. Yaakov - the "ish tam yoshev ohalim," a man of the book (learning) (see 25:27) - can provide the family with spiritual guidance.


This proposed blessing' to Yaakov is very similar in nature to that of the tribe of Levi (see Devarim 33:10). This would only work if a nation is established first.


The fact that Yitzchak had called upon Esav to receive his blessing first does not rule out the possibility that he may have intended to bless Yaakov afterward. In Parshat Vayechi, Yaakov first blesses Yosef before proceeding to bless all twelve children.


Why does Rivka intervene? Why must Yaakov intercept Esav's Bracha? Or, is Rivka simply standing up for her 'favorite son' or did she perceive the situation differently?

Rivka knows something that Yitzchak doesn't. Rivka suffered from an unusually difficult pregnancy and seeks God (She consults the prophet Eber) for an explanation (see 25:22).


"And God answered her saying: There are two nations in your womb, and two separate peoples shall come forth from your body. One people shall be mightier than the other, and the older shall serve the younger. (25:23)


Rivka learns that her twins are destined to become two separate nations and only one (the younger one see 25:23, "ve-rav ya'avod tza'ir") can be chosen. Rivka knows from her prophecy that Yaakov is destined to receive the Bechira and not Esav. Yitzchak, however, is unaware of this prophecy (va-yomer Hashem lah- to her (Rivka) and not to him (Yitzchak.)


After overhearing Yitzchak's intention to bless Esav (27:5), Rivka now faces a serious problem:

Does Yitzchak plan to bless Esav with the Bechira? If so, she must act quickly, as the future of Bnei Yisrael" rests on her shoulders.


Does Yitzchak think that both children are chosen? Is he giving a Bracha of leadership to Esav? The result of this blessing could be disastrous!

Can Rivka just tell Yitzchak that he is making a mistake? Is it too late? Will he listen? Would he be willing now, after so many years, to change his perception?


Rivka has limited time to act, yet feels responsible to the prophecy she had received and hence obligated to rectify the situation. In her eyes, this may have been the very reason why God had originally granted her this information. Unfortunately, however, Rivka must resort to deception to ensure that Yaakov receives the blessing.


After Yitzchak blesses Yaakov (whom he thought was Esav) with a Bracha of prosperity and leadership, the “real” Esav arrives and begs his father for another blessing (see 27:34,36). Yitzchak's initial response is that the special blessing intended for Esav (prosperity and power) had already been given to Yaakov (27:35,37). Hence, Esav cannot receive any other Bracha, since the Bracha of spirituality, originally intended for Yaakov, is unsuitable for Esav. However, after Esav pleads with him, Yitzchak grants Esav a different Bracha of prosperity.


Reviewing the blessing that Yitzchak gives Esav: "tal ha-shamayim u-shmanei ha-aretz" (27:38-39), This Bracha also speaks of prosperity in a manner very similar to the first blessing. Prosperity can be shared by both brothers. However, the second half of the original blessing - that of political leadership ("hevei gvir le-achicha - see 27:29) - can only be given to one son. Yitzchak therefore blesses Esav that - should Yaakov's leadership falter - he shall take his place (see 27:40).


After Yitzchak realizes the deception, he still understands that both sons will be chosen. When does he find out the 'truth' that the ‘Bechira’ process is not over yet?

Even though the Torah never reveals the details, it would be safe to assume that Rivka must have finally explained her actions to Yitzchak after the incident of the Brachot. Upon hearing the details of


God's earlier prophecy to Rivka, Yitzchak finally realizes that only one son, Yaakov, is to be chosen. To his sadness he must now accept the fact that the Bechira process must continue into the next generation.

This explains the final blessing that Yitzchak grants Yaakov, before he embarks on his journey to Padan Aram in search of a wife).


"May God grant the blessing of Avraham to you and your offspring, that you may inherit the land which Elokim has given to Avraham..." (28:4).

Once again the key phrase - "zera va-aretz" - of the Bechira blessing is used. In contrast to the Bracha of prosperity and power discussed earlier, this blessing involves the familiar concept of God's special nation inheriting a special land. Yitzchak now understands that the ‘Bechira’ process is not over yet.


It is also very interesting to note that Yitzchak does not actually grant this blessing to Yaakov, rather he blesses him that God should grant him the ‘Bechira’ - "ve-Kel Sha-kai yevarech otcha..." (28:4). As we explained earlier, the ‘Bechira’ process is God's decision.


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