Parshas Vayishlach - Considering Rashi's comment on Yaacov's message to Eisav

In the beginning of Parshas Vayishlach, Yaacov sends the following message to his brother Eisav: "I have lodged with my father-in-law Lavan and therefore I have been gone for so many years." Rashi comments that the word 'Garti,' which means 'I have lodged,' has the numerical equivalent of 613. This represented an additional message to Eisav, that despite having lived with Lavan for all of these years, Yaacov was still able to perform the 613 Mitzvos and was not influenced by Lavan’s evil ways.

One may ask, why would Yaacov want to send this message to Eisav. Yaacov’s entire strategy with regard to Eisav was one of appeasement. Yaacov prepared elaborate gifts for Eisav and even was ready to bow down to him. He would do anything to avoid a deadly conflict with Eisav and his militia. Why then would Yaacov make a seemingly boastful statement which hints at Yaacov’s superiority and worthiness of receiving his father’s blessings?

Further on in the Parsha Yaacov took his family across the river and he then remained alone on the other side. It was at this time that the angel of Eisav wrestled with Yaacov. Many commmentaries ask about the meaning of the phrase 'And Yaacov remained alone'. What is the significance of this? Rabbi Gedalya Schorr ZT'L explains that this is a reference to Yaacov's strength of character. Whereas many people are strongly influenced by the opinions of others, Yaacov was able to act purely based on what he thought was correct. Even when among other who disapprove of and ridicule his ways, Yaacov was able to remain 'alone', and not be pressured to change. As an example, Yaacov was ridiculed in Lavan's household, for his honesty and for constantly falling for Lavan’s tricks. Despite being laughed at and ridiculed, Yaacov continued to do what he knew was right. He faithfully watched Lavan’s sheep, even when it kept him up all night.

This can perhaps explain Yaacov’s message to Eisav. In order to avert a potential conflict, Yaacov was ready to show his subservience to Eisav. He would bow down, and do whatever was necessary to appease Eisav, but Yaacov wanted to clearly delineate how far he will go. The message to Eisav was, I will bow to you, and I will appease you, but I will not allow myself to be influenced negatively by you, even if this is your desire. Yaacov's ability to remain independent was the source of his strength, and he could not compromise on that.

Guest posting
by Rabbi Israel Botnick

Parshas Vayeitzei – Thoughts on the First Rashi

“Yaakov left Beersheva and went toward Charan.”

Bereshis 28:10

Yaakov left. Since it was due to the fact that the daughters of Canaan were evil in the eyes of his father, Yitzchok, that Eisav went to Yismael [to take Yishmael’s daughter, as a wife], the text interrupted the narrative of Yaakov and wrote: “Eisav saw that Yitzchok blessed, etc.” and when the text finished, it went back to the previous subject.”

Rashi on Bereshis 28:10

Towards the end of last week’s parsha we learned that, on Rivkah’s urging, Yitzchok told Yaakov explicitly not to marry a Canaanite woman, sent him to Padan Aram to seek a wife, and blessed him. The text then detoured to tell us, in four verses, that Eisav observed all this and realized that his parents disapproved of his Canaanite wives. So Eisav went and took another, non-Canaanite wife.  In this week’s parsha Yaakov’s story resumes and Rashi appears to be stating that the episode about Eisav, though worth noting, was not the essential story so now the text returns to the primary subject.

I understand Rashi to be making an assertion about the Torah’s view of proper story telling, especially in regards to our spiritual role models. The Torah is stating that Yaakov, our forefather, is the main story of the narrative and not Eisav - his brother, sometime nemesis, and the generally less wholesome character.

In my experience, in our own storytelling we often dwell on the more colorful and less savory characters. As an example – I went online to determine which Star Wars character is considered the most popular. On the highest-ranking fan-based lists I found, Darth Vadar (the bad guy) easily outscored Luke Skywalker and Princess Leia, the unvarnished heroes of the first trilogy. In this vein we might also consider the continued public interest in the more tasteless and/or amoral entertainment figures such as Lady Gaga, Chris Brown, Snooki, the Kardashians, Tiger Woods, Sarah Silverman, and others.

The Torah does not devote any attention to tales of Eisav’s courtships, married life, family dynamics, livelihood, relations with his neighbors, and any scandals he created. The Torah only comments on Eisav as he relates directly to Yitzchok and Rivkah or to Yaakov. In sharp contrast, the Torah tells us a great deal about Yaakov’s personal life. The message in the story is clear – for our purposes, it’s best to focus on the good guys.

Parshas Toldos – Thoughts on the first Rashi

“These are the descendants of Yitzchok son of Abraham. Abraham was the father of Yitzchok. Yitzchok was 40 years old when he took Rivkah, the daughter of Besueil the Aramite, of Padam Aram, sister of Lavan, the Aramite, to be his wife.”

[Bereshis 25:19-20]

These are the descendants of Yitzchok. (This refers to) Yaakov and Esau who are discussed in this parsha.

There are apparently two ways to translate the word “Toldos” – as either “the descendants of" or as “the chronicles of.” Rashi is intent on the first translation and is thus pressed to explain when the phrase is used in the Torah and is not immediately followed with a list of children, such as the instance cited above which uses the word “Toldos” and then tells us about Yitzchok's relationship with Abraham.¹

The Sforno (and others) differs from Rashi and understands the word “Toldos” to mean “the chronicles of.” Sforno explains that the Torah first states “These are the chronicles of Isaac, son of Abraham,” and then restates “Abraham was the father of Yitzchok,” to make the point that only Yitzchok is considered the true and worthy heir of Abraham, which we see in the accounts in this week’s parsha of how Yitzchok led his life.

The comment of Sforno can prompt us to consider a basic question – are we leading our own lives in ways that would lead other people to see us as worthy heirs of Abraham? The Torah is timeless and thus the message in this verse, as understood by Sforno, is not merely a history lesson – it is meant to provoke us to introspection as well.   

1 = Rashi faces a similar problem with the first verse of Parshas Noach, which uses the word “Toldos” and then tells us that Noach was a righteous person.

Parshas Chaye Sarah - Thoughts on the first Rashi

“Sarah’s lifetime was one hundred years, and twenty years and seven years the years of Sarah’s life” (Bereishis 23:1). Rashi comments, the fact that the word “shanah” (years) is repeated, the Torah was adding a message – that of, when Sarah was 100 years old, she was like 20 years old regarding sin – there is no liability for divine punishment until 20. When she was 20 years old, she was like a seven year-old for beauty.

Rav Yosef Dov Soloveitchik, zt”l commented that a person goes through different stages in life – infancy, childhood, adolescence, young adulthood, middle age and old age. Normally, when we complete one stage and advance to the next stage we leave the earlier stage behind us. We may cherish fond memories, but that chapter of our life is closed. At age 100, a person would have acquired much wisdom – wisdom that only comes with life experience. At 20, a person is full of energy, vitality and idealism. The age of 7 represents innocents and purity.

Chazal are teaching us, that regardless of how old Sarah was at any point in her life, Sarah had within her the attributes of a 7 year old (purity & innocence), the attributes of a 20 year old (vitality and idealism) and the attributes of 100 year old (wisdom and experience).

To a 7 year old, G-d is a reality. When you want something, you simply ask Hashem for it. Their prayer is pure. Most of us no longer have this innocence in our prayer. We have been swayed by the unpredictable happenings of life. The 20 year-old is full of idealism, and the 100 year-old is full of wisdom.

Sarah, on the other hand, was able to blend these characteristics together throughout her life. At the age of 50 (or any age), she had the purity and innocence of a 7 year-old in her belief in G-d as the Almighty was real and untainted. At the same age, she had youthful idealism and energy of a 20 year-old. With this, she had the wisdom of an old lady. She never left behind the stages of life that she “outgrew” rather she took the positive attributes of each stage and applied them as she continued to advance through life’s stages. The goodness of her life was equally distributed. She was at the same time a child in her total faith, youthful in her exuberant enthusiasm and an adult in her maturity and judgment.

May we learn this lesson of how important it is to build on life’s experiences, to mature to greater heights and grow with life’s experiences. 

Guest posting

by Rabbi Shlomo Ziegler

VP Technology

Tullett Prebon Americas Corp.