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Toldos Hadassah Rashi.Qxd p a r s h a s T o l d o s ,usku,[ ,arp [ The Name of the Parsha [ n the words, These are the descendants (Toldos) of inferior one. Rather, it is the Jewish body which appears O Yitzchak, Rashi comments that, these are Yaakov to be quite similar to that of the non-Jew, that was and Eisav mentioned in the Parsha. selected by God (See Tanya ch. 49). ccording to Chasidic teachings, Yaakov represents Of course, this does not mean to say that the soul was A the soul, and Eisav, the body. The Parsha is thus not chosen by God at all. It is only that the body has no named after both Yaakov and Eisav, because the soul and redeeming feature of its own other than the fact that it was the body each have their own exclusive qualities. chosen by God so its chosenness stands out more The soul is described as a child of God, because the than in the case of the soul. love shared between the soul and God is a natural type of When soul and body are together, each begins to learn love, resembling the parent-child relationship. from the others unique quality: Through observing Torah The body, on the other hand, has no inherent love for and mitzvos, the soul teaches the body how to love God; God on the contrary, it conceals Gods presence. But, the body, in turn, teaches the soul how to reveal its ironically, when God chose the Jewish people, He chosenness. chose primarily our bodies. For, it would not have been And that is why Yaakov, the soul, and Eisav, the body, an act of true self-expression to choose the Jewish soul, are both mentioned in the Parsha. since anybody would choose a superior product over an (Based on Sichas Shabbos Parshas Toldos 5752) df-yh:vf ,usku, ,arp - ,hatrc rpx / 166 o¨v¨rc©t o¨v¨rc©t rC e¨jm°h ,©skUT ihk¦t±u yh :e¨jm°h,¤t shËkIv o¼¨v¨rc©t o·¨v¨rc©tiC e¼¨jm°h ,«ËskIT vKÁ¥t±u yh ihgC§r©t rC e¨jm°h v²u£v³u f :e¨jm°h ,³h shkIt v¨t¨n¨r£t k¥tU,C ,C v¨ec¦r ,³h ch¦x±b sF ih°b§J ¿k¥tU,C,C v½¨ec¦r,¤t IÉT§j©eC vº²b¨J ohÉgC§r©tiC¿ e¨jm°h hʦv±h³u f Vhk v¨t¨n¨r£t ick§S Vh¥,¨j£t o¨r£t i©sP¦n r¿©Tg®H³u tf :v¨­¦tk IËk h¼¦N©r£t¨v iËck ,IÁj£t o·¨r£t i¼©SP¦n hº¦N©r£t¨v Vh¥,§T¦t khc§ek ²h±h o¨s¢e e¨jm°h hkm±u tf :UT±b¦tk ,©th¦sg±u ²h±h Vh¥,Ikm khC©e±u th¦v v¨r¨e g h¥r£t vº²u«v±h ¿ Ik r¤,Êg¯H³u tu·¦v v¼¨r¨e g hËF IºT§J¦t jf«Ébk ¿ v²Ivhk eʨjm°h t¨vg§nC t²h³bC ih¦e£j©s±u cf :Vh¥,§T¦t v¨ec¦r r¤nt«ÉT³u VºC§r¦eC ¿ oh°bC©v UÊm m«r§,°H³u cf :IT§J¦t v ˨ec¦r r©v¼©T³u gC§,h¦nk ,k²z£t³u t²b£t i³b§s t¨nk iF o¦t ,©r©n£t³u ih¥r§T Vk ²h±h r©n£t³u df :²h±h o¨s¢e i¦n ipkUt v²u«v±h r¤nt«¿H³u df :v²Iv±h,¤t JËr§sk Qk¼¥T³u hf«·b¨t v¼®Z v¨NËk iºFo¦t hWar gk ao aabh tro vhu' tro bvrho utro mucv' eurt tu,u psi' tu,u eurt mucv' utro bvrho tro vhu' tro aabh ao gk tro/ npsi vukhs tcrvo cprav: vtnurho ugau hgec hmje/ ,uksu, utkv )hy( kaui mns cer' ,rduo' psi ,urhi' uha pu,rhi psi tro fnu asv tro' ackaui tro' asv fnu tro psi pu,rhi uha ,urhi' psi ,rduo' cer' mns kaui scr hmje/ t, vukhs fl tjr tcrvo anu vec"v aert )ktjr hmje/ t, uhg,r ku/ uhg,r c,pkv: uvpmhr vrcv uhg,r/ )ft( psi: kasv eurhi hangtk t, vukhs tcrvo kunr vuzee tcrvo' ci hmje vf,uc af,c hsh gk tjr(' b,pmr ub,phhx ub,p,v ku/ utunr tbh' fk kaui g,r' kaui vpmrv urcuh vut' urcuh vpmrv kaui g,r' kaui fk tbh' utunr ku/ ub,p,v ub,phhx b,pmr abho fnv avrh arv' b,gcrv ntchnkl tunrho vsur khmbh avhu kph hmje' ' ufi ' 2 scrhfo gkh vg,r,o ufi vgai/ gkhh, nrch, ' 1 veyur, gbi ug,r ufi ak pbhu ekx,r mr vec"v' gav nv vhnbu' b,gcrv ukt tcrvo go av,v ' sunu, knrucu, uvbo knat' tberhar"t ckg"z: tberhar"t knat' uvbo knrucu, sunu, ' 3 aubt baheu, ubg,ru, fti af,c uzvu hmje' t, vukhs tcrvo vfk uvghsu ktcrvo' sunv hmje zv guns czuh, zu un,pkk' uzu guns, czuh, zu un,pkk,: uhg,r un,pkk,: zu czuh, guns, uzu un,pkk' zu czuh, guns zv ta,u/ kbfj ci )f( hmje: t, vukhs atcrvo ha gsu, avrh )vhv(' tcrvo ci hmje ' kphfl ku kphfl ' 4 rag ci mshe k,pk, mshe ci mshe ,pk, sunv athi kv' ukt ku ku/ rcev' abuksv b,car vnurhv nvr tcrvo fact avrh abv/ trcgho gk frjl vnert vzv tunr surabh' ax,o nv vht nv ax,o surabh' tunr vzv vnert frjl gk uh,rummu/ )fc( kv: ukt vgehsv gs hmje unabuks arv' n,v cpre cu avrh abv' k"z ci vhv uhmje rmhmv zu' uf,c to fi knv zv tbfh/ rcu,hbu srauvu kaui rhmv' favh,v rhmv' kaui srauvu rcu,hbu tbfh/ zv knv fi to uf,c zu' rmhmv abtnr fan,v' ef"z uc, hmje' fabuks vh,v mw sc, abv' k"z arv an,v gucr, gk p,jh ,urv ak ao ugcr' hgec r. unprfx kmt,' gucr, gk p,jh gk gucr, kmt,' unprfx r. hgec ugcr' ao ak ,urv p,jh gk gucr, kv vn,hi rcev' buksv cpre ucu abho' k"z khmje vrh uduw' arv jhh uhvhu gfu"o' gau nprfx kmt,/ scr tjr' n,rummho zv go zv' unrhcho cbjk, unrhcho zv' go zv n,rummho tjr' scr kmt,/ nprfx gau gfu"o' tju, tro npsi c,utk c, ubatv: abho' dw kchtv rtuhv a,vt gs n,tuv tbfh/ zv knv vgcur: mgr dsuk fi/ to u,tnr guknu,: abh kvdhs tkt tro' unpsi kci utju, c,utk c, avht bf,c kt gshhi ufh kci/ ahdhs vw/ t, ksrua ao: ak nsrau kch, ksrua/ u,kl vrhui: gk un,pkk, nngahvo: knsv ukt rag' tbah uneunv rag utju, rag c, avh,v acjv' CLASSIC QUESTIONS l Why does the Torah repeat that, Avraham fathered many years and had not conceived from him. What did God do? He Yitzchak? (end of v. 19) fashioned the features of Yitzchaks face to resemble Avraham's, and everyone witnessed that Avraham had indeed given birth to RASHI: After the verse stated, Yitzchak, the son of Avraham, it then found it necessary to stress, Avraham fathered Yitzchak, Yitzchak. Thus the verse stresses here, Yitzchak [is certainly] the son because the cynics of the generation were saying that Sarah had of Avraham, because there is evidence that Avraham fathered conceived from Avimelech, since she had lived with Avraham for Yitzchak." TORAS MENACHEM [ Sparks of Chasidus [ ccording to Chasidic teachings, Avraham primarily served God od chooses to be close to those who are humble, as the verse A with love, and Yitzchak with fear. In fact, their faces bore very G states, I dwell on high in holiness, and with the crushed and little resemblance to one another, as an indication of their contrasting humble in spirit (Isaiah 57:15). Thus, ultimately, it is fear of God that spiritual qualities. Thus, it took a miracle to make Yitzchaks facial brings a person closer to his Creator more than love, because fear features resemble those of Avraham (see Rashi to v. 19). makes a person feel low and humble. Ironically, by feeling low a With the above in mind however, Yitzchaks name appears to be person actually makes himself great, because his humility acts as an somewhat out of character with his nature. Yitzchak means empty vessel in which God can dwell. laughter, which is associated with happiness and rejoicing a Therefore Yitzchak, who excelled in fear of God was named rather inappropriate name, it would seem, for a person whose life laughter, because his humility propelled him to a more intimate was dedicated to the fear of God. and joyful unity with the Almighty than love alone can achieve. (Based on Likutei Sichos 30, pp. 103ff; vol. 20, pp. 116ff) hcnu, xs/ hcnu, 4 u fz' nakh 3 hd kv' ao 2 ht j' hjzetk 1 167 / BEREISHIS - GENESIS - PARSHAS TOLDOS 25:19-22 [ T HE B I R T H OF Y A ’ A K O V & E I S A V [ 25:19 nd these are the descendants of Yitzchak, the son of Avraham: (The Torah now digresses, before continuing with Yitzchaks descendants in verses 25-26) (After God gave Avram the name) Avraham, (he) fathered Yitzchak. 20 Yitzchak was forty years oldA when he took Rivkah for himself as a wife.
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