BS”D
Volume 39, No. 6
29 Marcheshvan 5785
November 30, 2024

Sponsored by Robert and Hannah Klein on the yahrzeits of his mother, Dorothy Klein (Devorah bat Avraham a”h), and his brother, Kenneth H. Klein (Kalman Hershel ben Meir a”h)

We read in our Parashah (26:1), “There was a famine in the land, aside from the first famine that was in the days of Avraham.” Why, asks R’ Nosson Yehuda Leib Mintzberg z”l (1943-2018; rabbi and Rosh Yeshiva in Yerushalayim and Bet Shemesh, Israel), does the Torah mention that the famine in the days of Yitzchak was “aside from the first famine that was in the days of Avraham”?

He explains: One of the foundations that the Book of Bereishit is meant to teach us is that Hashem sustained the Patriarchs and shaped their future in a wondrous, supernatural way. The formation of the Jewish People was not a natural outgrowth of Creation. Rather, it was an entirely separate process directed by Hashem, as we read (Yeshayah 43:21), “I fashioned this people for Myself.” And just as Hashem created the Jewish People through the wonders of the Exodus, so His Hashgachah Peratit / Divine Providence directed the formation and development of the nation’s roots–the Patriarchs–through the miracles and supernatural events described in this week’s Parashah and the surrounding Parashot.

R’ Mintzberg continues: As soon as Avraham reached the land that had been promised to him and his descendants, there was a famine (see Bereishit 12:10). This was meant to teach him and us that, if left to the forces of nature, we cannot exist in Eretz Yisrael. Only through G-d’s miracles and wonders can we remain in the Land.

Yitzchak, too, needed to be taught that lesson. Therefore, he experienced a famine just like, says the Torah, the famine in the days of Avraham. (Ben Melech Al Ha’Torah)

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“And these are the offspring of Yitzchak son of Avraham–Avraham fathered Yitzchak.” (25:19)

Rashi z”l writes that the Torah emphasizes that “Avraham fathered Yitzchak” because the scoffers of the generation claimed that Avimelech, king of the Plishtim, must have fathered Yitzchak. [Until here from Rashi]

It is remarkable, comments R’ Shlomo Wolbe z”l (1914-2005; a pre-eminent figure in the Mussar movement), that there were people who could scoff at and mock Avraham. However, it must be so, for the greater the holiness that exists in a particular generation, the greater must the force of impurity be, as well. Otherwise, our ability to exercise Bechirah / free will would be compromised. (Shiurei Chumash)

R’ Dovid Feinstein z”l (1929-2020; Rosh Yeshiva of Mesivtha Tifereth Jerusalem in New York) writes: Our verse begins with the conjunction “Vav” / “And,” because its theme continues from the parallel verse above (25:12), “And these are the descendants of Yishmael son of Avraham . . .” In turn, that verse begins with a “Vav” because it follows the verses that precede it, which list Avraham’s offspring.

R’ Feinstein continues: It is important to know that Avraham loved his sons Yitzchak and Yishmael equally. The proof of this is that Hashem had to spell out before the Akeidah (22:2), “”Please take your son, your only one, whom you love–Yitzchak.” As Rashi z”l notes, it was insufficient for Hashem to say, “Your son whom you love,” because Avraham responded, “I love both of them.” Likewise, the verses referred to above refer to “Yitzchak son of Avraham” and “Yishmael son of Avraham” in precisely parallel language.

Nevertheless, writes R’ Feinstein, our verse does contain an additional expression that is not found regarding Yishmael. It says, “Avraham fathered Yitzchak.” Perhaps, once Yitzchak became distinguished, Avraham became known by the honorary title “Yitzchak’s father,” just as some of the sages in the Talmud are known as “So-and-so’s father” (for example, “Avuha D’Shmuel” / “The father of Shmuel”), rather than by their own names. But Avraham never wore proudly the title “Yishmael’s father.”

The lesson from all of this, concludes R’ Feinstein, is that there may be a basis to distinguish between one’s children in some respects. But when it comes to the love that one shows them, they must be treated equally. (Le’Dovid Mizmor)

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“Yaakov said, ‘Sell, as this day, your birthright to me’.” (25:31)

What is meant by “as this day”? R’ Pinchas Zalman Horowitz z”l (1832-1906; Krakow, Galicia) explains:

Our Sages say that the sale of the birthright took place on the same day that Avraham passed away. Yaakov wanted Esav to understand the value of what he was selling so that he could not back out later, writes R’ Horowitz. Therefore, Yaakov said: “Know, ‘as this day,’ when our grandfather died and our father inherited his riches, that you, too, will someday inherit a double share of our father’s wealth, for that is the birthright of the firstborn.” Being fully informed, Esav then replied (verse 31), “Look, I am going to die, so of what use to me is a birthright?” (Ahavat Torah)

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“Yitzchak sowed in that land, and in that year he reaped a hundredfold, and Hashem blessed him.” (26:12)

Rashi z”l writes: Our Sages say that the estimate was made for the purpose of separating Ma’aser / a tithe.

Why do our Sages assume that Yitzchak estimated the size of his crop for the purpose of separating Ma’aser? R’ Shabtai Bass z”l (1641-1718) explains: The Gemara (Ta’anit 8a) teaches that blessing does not rest on that which is weighed or measured, only on that which is hidden. Therefore, Yitzchak would not have measured, or even estimated, the size of his crop unless he had a very particular reason for doing so–i.e., to separate Ma’aser. (Siftei Chachamim)

The Gemara referred to above teaches: Before one enters the area where he will measure the pile of grain from his harvest, he should recite, “May it be Your will that You will send (‘שתשלח’) a blessing to the handiwork of our hands.” When he begins to measure his harvest, he should recite, “Blessed is the One who sends (‘השולח’) blessing into this pile.’ If one recites this formula after measuring the pile, it is a prayer in vain, for blessing does not rest on that which is weighed or measured, only on that which is hidden. [Until here from the Gemara]

R’ Moshe Teitelbaum z”l (1759–1841; rabbi and Chassidic Rebbe in Újhely, Hungary) asks: Why does the Gemara use the verb “send” (from the root “שלח”) rather than asking Hashem to “give” His blessing?

He explains: The world exists only because Hashem continually sends His blessing to it. How is that blessing delivered to us? Ordinarily, through what we perceive as nature, which, in fact, is nothing more than Hashem’s messenger (“שליח,” from the same root mentioned above). This explains the Gemara’s verb choice, and it also explains why blessing does not rest on that which is weighed or measured, only on that which is hidden. Since Hashem’s usual messenger to bring us blessing is nature, blessing cannot come in a way that blatantly contravenes nature. (Once the size of the crop is known, it cannot suddenly multiply.)

On the other hand, if one has not measured his crop and no one knows it weight, volume, or value, Hashem can bless it without blatantly contravening the laws of nature. This, writes R’ Teitelbaum, is why King Shlomo says (Kohelet 1:18), “With much wisdom comes much grief, and he who increases knowledge increases pain.” This also explains why we say in Shemoneh Esrei, “V’ten berachah” / “Give a blessing”–i.e., we ask Hashem to bless us Himself, rather than using a messenger. And, lastly, it explains why our verse says that after Yitzchak measured his crop, which he needed to do in order to tithe it, “Hashem blessed him”–Hashem, not His agent. (Yismach Moshe)

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Shabbat

R’ Eliyahu E. Dessler shlita (Mashgiach Ruchani of the Ponovezh Yeshiva in Bnei Brak; not to be confused with his cousin and namesake, the Michtav M’Eliyahu) writes: Our Sages speak in glowing terms of the reward awaiting one who fulfills the Mitzvah of eating three meals on Shabbat. They say, for example (Shabbat 118a), that such a person will be saved from the birth pangs of Mashiach, from judgment in Gehinom, and from the war of Gog and Magog. The sage Rabbi Yosé declares (Shabbat 118b), “Let my portion be among those who eat three meals on Shabbat!” Indeed, the Shulchan Aruch rules (O.C. 291:1), “One should be very careful to have a third meal.”

The simple understanding, continues R’ Dessler, is that normal practice in the time of the Gemara and the Shulchan Aruch was to eat only two meals a day. Therefore, when one eats a third meal on Shabbat, he demonstrates that the day is special. Some commentaries do, in fact, understand the Mitzvah in this way, writes R’ Dessler.

However, he continues, R’ David Abudarham z”l (Spain; late 13th-early 14th centuries; one of the most influential commentators and Halachic authorities in matters relating to the Siddur) explains the Mitzvah in a different and very surprising way. R’ Abudarham writes: When one overeats, he will naturally delay his next meal. In contrast, when he knows that he is obligated to eat another meal today, he will eat in moderation. Thus, by requiring us to eat an extra meal on Shabbat, the Torah ensures that we will eat only to the degree that it is a Mitzvah to do so, and that we will not overeat and fall asleep from “heaviness.” In this way, we will accomplish several things: We will remain free to study Torah, and, by clearing the table before we are full, we will practice conquering our Yetzer Ha’ra. This will train us to eat properly all week long, as well. (Sha’arei Ha’zmanim: Shabbat p.39)