Vol 10.13 - Toldot 1             Spanish French Audio  Video

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Translation:

1. PAST OR FUTURE?

On the verse, 1 “He moved away from there and dug another well. They did not quarrel over it, so he named it Rechovos {lit., wide spaces }. He said, ‘For now Hashem has expanded { hirchiv } for us, and we will be fruitful in the land,’” Rashi explains: “ And we will be fruitful in the land { ufarinu ba’aretz , in the original Hebrew, וּפָרִינוּ בָאָרֶץ } — as the Targum translates: ‘and we will increase in the land’ { venifush be’arah , in the original Aramaic, .{וְנִיפוּשׁ בְּאַרְעָא

The commentaries 2 explain the intention behind Rashi’s remarks. Ostensibly, the word ufarinu is to be understood in the past tense {so the verse could be read, “and we were fruitful in the land”}. Since the Torah writes, “For now Hashem has expanded for us,” writing the conclusion of the verse in the past tense, “and we were fruitful — previously — in the land,” would be perplexing. Thus, Rashi remarks that here , ufarinu is to be understood as venifush , “and we will increase,” in the future tense .

But according to the pshat 3 interpretation, this explanation is unreasonable . For there are many examples in the Torah of verbs in the past tense that are switched into the future tense by the addition of the prefix-letter vav . As such, in our case as well, the word ufarinu { וּפָרִינוּ } (with the prefix-letter vav ) connotes clearly that they will be fruitful in the future. Thus, the meaning of this phrase poses no difficulty, and Rashi has no need to comment (consistent with his practice not to comment in such instances).

The following also needs clarification: Rashi explains the phrase “and we will be fruitful,” but not the phrase “in the land { ba’aretz }.” [The {Aramaic} word “ be’arah ” — “in the land” — in Rashi’s explanation {of the phrase, “we will be fruitful”} does not lend any additional clarity to the {Hebrew} word “ ba’aretz ”]. As such, why does Rashi include the phrase “in the land” in his caption?

2. INCREASE

The explanation is as follows: “And we will be fruitful ” — “ ufarinu ” — comes from the word “fruit” — “ pri ,” connoting fruitfulness . Since this verse speaks about “{...has expanded for} us ” — people {Yitzchak and Rivkah} who will produce fruit, this term { fruitful } expresses the idea that they will have children, similar to the meaning of the term in the verse, “Be fruitful and multiply….” 4 On the other hand, clearly this latter verse and our own verse are dissimilar {contextually}: On the verse, “Be fruitful and multiply…,” Rashi remarks: “If Hashem had commanded only, ‘Be fruitful,’ a person might father one child but no more. Hashem added ‘and multiply’ so that a single person would father many children.” Meaning, the term “be fruitful” could apply also to fathering just a single child. But in our verse, the term “fruitful” follows the clause, “For now Hashem has expanded for us,” (and consequently) “we will be fruitful in the land.” As such, this cannot reasonably be construed as meaning that “a person {Yitzchak} would father one child but no more,” i.e., that he would not be sterile — for having only a single child can in no way be considered to be a parallel to expanding !

Consequently, the term “fruitful” in our verse must be similar to the connotation of fruitfulness in the verse, 5 “I will not drive them away from before you in one year, lest the land become desolate … I will drive them out from before you little by little, until you have increased — tifreh .” The word tifreh means that many people would inhabit the land. Similarly, the meaning of “fruitful,” ufarinu , in our verse is that “one person {Yitzchak} would father many children.” But this {supposition that in our verse fruitful implies fertility } has a serious problem: Yitzchak and Rivkah were the parents of only two children, Yaakov and Eisav. This {relatively small number of children} does not justify the description “we will be fruitful” (following the Torah’s mention of Hashem expanding )!

Thus, Rashi explains that “fruitful” in our verse does not imply anything about having children (as it does in verse, “Be fruitful and multiply…”). Rather, Rashi explains this term to means “ venifush ,” which Rashi previously defined in his commentary on the verse, 6 “ the name of the first is Pishon… — because its waters are blessed , and they rise and water the land, it is called Pishon , similar to, 7 ‘and their riders shall increase — ufashu .’” Meaning, the object of the blessing itself increases and grows. Similarly, our verse implies that Yitzchak himself {i.e., his wealth and renown} would “increase” and grow, as the Torah writes: 8 “The man became great, and he grew constantly greater until he had grown very great. He had flocks of sheep and herds of cattle and great enterprise….”

However, if this is the case, why does Rashi cite the Aramaic translation {for support}? Rashi should have explained this himself, in light of the above difficulty in the simple understanding of our verse!

The reason why Rashi does so is as follows: In most places where “be fruitful” appears in the Torah, the Targum translates this phrase as pushu {increase} and the like. Meaning, the Targum maintains that even when the Torah refers to bearing children (being fruitful), it implies “increasing” (for by bearing children, a parent himself “increases” {in a familial sense}). This indicates that the Targum maintains that it is not exceptional to explain the increase implied in the phrase “we will be fruitful” as only relating to the person himself increasing, as mentioned above — this idea is implicit universally in the term “fruitful.” Thus, Rashi cites the Targum to teach us that this interpretation (“we will increase”) is not exceptional; rather, this is the connotation of the term “fruitful” everywhere this word appears.

3. FRUITFUL IN THE LAND

Nonetheless, seemingly nothing compels this above interpretation. {Feasibly, “we will be fruitful” can be interpreted as referring to offspring (fruit). Even so {i.e., although Yitzchak and Rivkah had only two children}, this interpretation accords with the clause “Hashem has expanded for us,” based on Rashi’s earlier remarks in parshas Vayera : 9 “grandchildren are considered like children.” Thus, the phrase “we will be fruitful” could be understood justifiably in its usual meaning because of Yaakov’s children, for he had twelve sons (and Dina)!

To forestall this interpretation, Rashi quotes “(and we be fruitful) in the land” in his caption (and consequently, Rashi also writes “(and we will be fruitful) in the land” in his commentary). Yaakov’s children were not born in the land (of Gerar, nor were they born anywhere in the land of Israel); they were born outside of Israel. As such, the phrase “ and we will be fruitful in the land ” cannot be referring to them.

Additionally, Rashi’s nuanced wording warrants examination. Why does Rashi quote the Targum ’s Aramaic translation? He should have just written, “as the Targum {renders},” as he often does, leaving the student to look up the Targum on this verse.

The explanation: There are two versions of how the Targum renders this word: a) veyafshinana ; and b) venifush . Rashi quotes the Targum to teach us that the correct version is venifush . 10 Although the purpose of Rashi’s commentary is not to inform us of the correct version of the Targum , in this case, knowing the correct version of the Targum is relevant to understanding the pshat of our verse. “ Veyafshinana ” means that He will cause us to increase, referring to Hashem, Who is mentioned earlier in this verse. “ Venifush ” means that we (by ourselves) will increase, referring to Yitzchak and his household.

4. INCREASE IN THE LAND

From the “wine of Torah” 11 in Rashi’s commentary: Rashi quotes the Targum’s Aramaic translation, “ venifush be’arah ” — “we will increase in the land.” Meaning, this verse conveys two ideas: a) “For now Hashem has expanded for us” — brought about from Above ; and b) “ Venifush be’arah ” — “ we will increase in the land” — accomplished by human effort. In his commentary, Rashi hints that the purpose of Hashem expanding for us is our increasing in the land , teaching us that people must engage in avodah . 12 Our toil and avodah fulfills Hashem’s ultimate intention in creating the world and humanity (“ Hashem has expanded”), as Scripture teaches, 13 “Man is born to toil.” The manner of toil implied is that “ we will increase in the land ” — we must toil in worldly matters until the point that we improve (“ venifush ”), so to speak, Hashem’s Creation. Meaning, we must reveal G-dliness (by engaging in Torah and mitzvos ) even in places where, according to the created order, G-dliness is not now openly revealed. As our Sages teach, 14 “{Mankind has become} a partner with the Holy One, blessed is He, in Creation.” Furthermore, our sages teach, 15 “Just as the Holy One, blessed is He, creates worlds, so too your father {Yaakov} creates worlds.”

Nonetheless, an objection could be raised: How can this be? Since the Holy One, blessed is He , created the world, and He created it with certain limitations, how can a person, or an angel — a created being — add to Creation?

This question is addressed by way of allusion, at the beginning of our verse: “For now Hashem has expanded for us ,” meaning that even the ability for a person (“us”) to expand and to enhance Creation comes from Hashem , who has expanded and empowered the Jewish people beyond measure and limitation. Thus, the Jewish people have the ability (and consequently, the responsibility) to nullify worldly constraints and to improve the world, infusing it with spirituality, and inevitably also materially — for in doing so, they increase blessing, that “the land will yield its produce….” 16 The land of Israel is compared {by our Sages} to a deer, 17 in that the physical land expands, etc., to the extent that we {achieve an} increase in the land .

5. HASHEM EMPOWERS AND SUPPORTS US

This idea is also alluded in the verse, 18 “I am Hashem, your L-rd, Who brought you up from the land of Egypt; open your mouth wide, and I shall fill it.” This verse also conveys two ideas: a) “I am Hashem, your L-rd, Who brought you up from the land of Egypt” — brought about from Above ; and b) “Open your mouth wide, and I shall fill it” — accomplished by human effort — opening it wider than it was created (as mentioned above, a person must add to, and expand , Creation).

This also need clarification: Since Hashem created a person’s mouth with particular dimensions, as Scripture teaches, 19 “Who gave a person a mouth… is it not I, Hashem?” — how is it possible for a person to widen his mouth?

The (beginning of) the above verse, “I am Hashem, your L-rd, Who brought you up from the land of Egypt,” resolves this question. “The land of Egypt” connotes boundaries and limitations. 20 Hashem extricated the Jewish people from these boundaries and limitations {imposed by Creation} — (despite these limitations, Hashem has caused us to increase in the land ). Thus, the Torah uses nuanced wording, not writing “who brought you out” (as in most instances), but rather, writing “who brought you up.” Meaning, Hashem raised the Jewish people to a level above limitations. This enables and obligates a person to “open his mouth wide” (and open up the world) to nullify limitations. This is Hashem’s will in creating the world — that the Jewish people should “increase” the elevation {of the world} through their avodah — and he empowers them to do so, as mentioned above.

[This is also the (deeper) explanation regarding the claim of the wicked Turnusrufus, 21 “If you G-d love the poor, why doesn’t He support them Himself? … (And giving tzedakah ) 22 condemns the Jewish people to gehenna.” Rabbi Akiva replied, “We are called Hashem’s children….” That is, Turnusrufus claimed that people should not support 23 the poor (by giving tzedakah } 24 since Hashem created them to be poor. Rabbi Akiva responded that the Jewish people are Hashem’s children . (His response clarifies: a) that we are obligated to give tzedakah — in accord with the plain meaning of the Talmud’s teaching on the subject; and b) how we are able to change the order of Creation.) The Jewish people are “truly a part of Hashem Above… just as a child ... {i.e., derives from his father’s inner and essential being}.” 25 The Jewish people are empowered to reach beyond limitation; consequently, giving tzedakah (not only is not antithetical to Hashem’s will, but rather) is Hashem’s will, to the extent that He empowers us to give tzedakah .]

In the above verse, Hashem explicitly promises us, and does more {than merely empowering us}: Not only does Hashem empower us before we tackle our avodah ; He also supports us afterwards, so that our avodah will bear fruit, and attain its purpose by bringing about an increase in the world. As the verse concludes, “and I shall fill it” — when a person opens his mouth wide , his is promised that “I shall fill it” — that Hashem will fill “his mouth.” The verse in our parsha also alludes to this idea: “And we will be fruitful in the land” is not said in the form of a prayer, a request, or the like (the fulfillment of which is in doubt ). Rather, it is said as something certain — for as mentioned above, Hashem promises us that if we fulfill His will and do the avodah He demands from us, we will certainly attain our goal. We will not only “be fruitful in the land” { ufarinu ba’aretz } — in Hebrew, but, “ as the Targum translates , we will increase in the land { venifush be’arah }.”

As has been explained, 26 the text itself of the Targum’s translation is not considered sacred. 27 In our case, {this symbolizes that} not only are we able to broaden and “increase” the {sacred dimension of} world (“world” — “ olam ” being etymologically related to “concealment” — “ he’elem ”), as it is within the ambit of Lashon HaKodesh ; 28 we are also able to transform mundane , worldly matters, etc. — “ be’arah, ” as the Targum translates — to create a dwelling-place for Hashem even in these realms.

When this avodah is complete , the ultimate goal will be achieved: “Hashem’s glory shall be revealed, and all flesh 29 together shall see that the mouth of Hashem has spoken.” 30

-From a talk delivered on Shabbos parshas Chayei Sarah , 5730 (1969)

From Sichos in English (https://drive.google.com/file/d/1hx_CQEuXIoKog10ygE38a36yB7ybzMrC/view)

Footnotes:

1 Bereishis 26:22.

2 Re’em, Gur Aryeh, and Sifsei Chachamim . 3 I.e., the plain meaning. Rashi states in his commentary to Bereishis 3:8: “I have come only to explain the plain meaning of the Torah.” Though there are many levels and depths of interpretation on the Torah, Rashi adopts a straightforward approach.

4 Bereishis 1:22.

5 Shemos 23:29-30.

6 Bereishis 2:11.

7 Chabakkuk 1:8.

8 Bereishis 26:13-14.

9 Bereishis 20:12.

10 As explained in Sifsei Chachamim.

11 {I.e., the deeper teachings of Torah.}

12 {I.e., divine service.}

13 Iyov 5:7. See Sanhedrin 99b; Maamar “Adam LeAmal,” 5689.

14 Shabbos 10a; 119b; Tur, “Orach Chaim,” ch. 268; Alter Rebbe’s Shulchan Aruch, 268:1.

15 Bereishis Rabbah 98:3; see Or Hatorah, “ Vayechi, ” p. 360a.

16 { Vayikra 26:4.}

17 Kesubos 112a.

18 Tehillim 81:11.

19 Shemos 4:11.

20 {In the original Hebrew, Mitzrayim (Egypt) is etymologically related to meitzarim (boundaries).}

21 Bava Basra 10a.

22 {Charity.}

23 {Lit., “increase,” in the original Hebrew.}

24 Tzedakah is an inclusive term, connoting all of the mitzvos . See Tanya , ch. 37 (48b); Iggeres Hakodesh, ch. 17; Bava Basra 9a (end).

25 Tanya , beg, ch. 2.

26 Torah Or , “ Mishpatim ,” 77d. See Likkutei Sichos , vol. 10, p. 50, at length.

27 {The text of the Targum is not sacrosanct, as is the text of the Torah.}

 28 {Lit., “the holy tongue,” i.e., biblical Hebrew. Our avodah is not restricted to matters of holiness.}

29 {A biblical idiom for people that underscores their physical composition.}

30 Yeshayahu 40:5.