Vol 10.14 - Toldot 2           Spanish French Audio  Video

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Translation:

The Righteous or The Penitent

1. FIELDS AND DESTRUCTION

Our parsha recounts that before Yaakov received the blessing,1 “May Hashem { Elokim } give you...,” Yitzchak proclaimed by way of introduction, “Behold, the smell of my son is like the smell of the fields that Hashem has blessed.”2

Our Sages interpret this verse in the Sifri :3

{The Patriarchs all foresaw, with prophetic vision, the building, destruction and ultimate rebuilding of the Temple….} Indeed, we find that Yitzchak, too, foresaw it (the Temple) built, destroyed, and ultimately rebuilt, and completed in the Future Era. “Behold, the smell of my son” alludes to the building. “Smell” alludes to the sacrifices (the purpose of which was to provide a “pleasant aroma”) that were offered in the Temple; and the word “ b’ni ” — “my son” means “ banui ” — “built.” ‘Like the smell of the fields’ alludes to the destruction as the verse states,4 “Zion will be ploughed like a field”. “That Hashem has blessed” alludes to the Temple, which would be rebuilt and completed in the Future Era.

Ostensibly, this interpretation is not understood: How can the Sifri suggest that all three parts {of his vision} served as an introduction to Yitzchak’s blessing to Yaakov? This is particularly unclear as one of these elements alludes to the destruction of the Temple: “Due to our sins … a hand was sent forth against Your Sanctuary.”5 How can the Sifri possibly suggest that this element (expressing the opposite of goodness and blessing) also introduces the blessing?

Also, why is the destruction of the Temple alluded to (in the word and) by the image of a “field” (just on the basis of the verse “Zion will be ploughed like a field ”)?

We can readily understand that the phrase, “behold, the smell of my son” alludes to the Temple, since the purpose of offering sacrifices was to create “a pleasant aroma ,” as mentioned, and the offering of sacrifices were the primary function of the Temple . So, too, we can readily understand that the phrase, “that Hashem has blessed” alludes to the Temple as it would be rebuilt and completed in the Future Era, since the rebuilding and completion of the Temple in the Future Era is the ultimate blessing of Hashem.

However, this idea that the word “field” alludes to the Temple’s destruction is baffling. Of what relevance, in our context, is the particular manner of the Temple’s destruction? Moreover, Zion was ploughed like a field after the destruction (burning) of the Temple and is a separate element {of the larger narrative}.

2. WHY A SECOND GIVING?

All the above will be clarified by prefacing with a teaching of our Sages6 (quoted by Rashi7) based on the verse following Yitchak’s introduction: “ May Hashem give you … — “May He give and give again.”

Seemingly, this poses a difficulty: What is lacking in the original blessing of giving (“may He give”) that necessitates additional giving (“and give again”)? When a human being gives something, then no matter how substantial the gift might be, ultimately the gift is limited (since a human giver is finite). Thus, in such a scenario it is possible to improve and add to the original gift by giving more and more. In contrast, in our context, Hashem is the benefactor. Thus, there is no doubt that the original gift, coming from Hashem’s kindness, was perfect and infinite, as Hashem is infinite and the ultimate perfection. As such, what does the phrase “and give again” add?

One might suggest that a blessing from Above can also be limited, (consequently) and so requires the additional blessing, “May He give and give again.” However, this is only be possible regarding a particular blessing to a particular individual (like the blessings that Yaakov and Moshe gave to the tribes, regarding which the Torah states,8 “He blessed each man, according to his blessing ”). Then, adding components to a blessing itself, or adding recipients, is possible. In contrast, in our case, the recipient of the blessing, is our forefather Yaakov, whose soul subsumed the souls of all Jews. (As known,9 “The beauty of our forefather Yaakov, is a semblance of the beauty of Adam.”10)

Furthermore, the blessing Yaakov received encompassed all the goodness that exists in the entire continuum of creation11 {as alluded to by the phrases}, “from the dew of Heaven and from the fat of the earth,”12 especially since the “dew of the heaven” is the choicest and finest of the Heavens (as known regarding the difference between rain and dew13). And the “ fat of the land” is the finest of the earth. Thus, what does give again add?

Also, we need to understand why the Torah writes, “May Elokim give you.” Are not blessings linked with the name Havaya {the Tetragrammaton}, which connotes Hashem’s attribute of mercy, and not with the name Elokim , which connotes Hashem’s attributes of judgement and constraint?

3. THE RECIPIENT VS. THE INITIATOR

We can clarify all the above through an analogy of a teacher educating a student. There are two ways that this can happen:

a) The student merely absorbs his teacher’s ideas. Even if the student is highly receptive to his teacher’s lessons, and he assimilates them as his own, nevertheless, such education does not enable the student to derive from this lesson original insights using his own intellect.

b) The student absorbs all of his teacher’s ideas at such an advanced level that he even gains the ability to develop {ideas} and innovate on his own. The distinction between these two approaches is elucidated in a Mishnah in Pirkei Avos14 regarding the disciples of Rabban Yochanan Ben Zakai. Rabbi Eliezer Ben Hurkenus is lauded as being a “plastered cistern which doesn’t lose a drop,” achieving the most sublime level of absorbing actual wisdom. Rabbi Elazar Ben Arach, is lauded as being “like an intensifying spring,” meaning, he would develop {ideas} and innovate on his own.

Clearly, the second method of instruction is superior to the first, as the Mishnah there states: “If all the sages of Israel were on one side of a balance, and Rabbi Eliezer ben Hurkenus also with them, and Rabbi Elazar ben Arach was on the other side, he would outweigh them all.” The rationale is simple: A “plastered cistern which doesn’t lose a drop” depicts a very sublime level in the attainment and absorption of wisdom and for this reason, Rabbi Eliezer Ben Hurkenus, who possessed this virtue , outweighed all the Sages of Israel, including Rabbi Elazar Ben Arach15; nonetheless, the wisdom in such a student is limited — not more (although also not less) than what the student received from his teacher. In contrast, a disciple who is an “intensifying spring” has the capacity to develop wisdom by drawing upon his own resources, and therefore, he has the ability to increasingly “intensify” {his wisdom}, without limitation.

Nonetheless, the virtue of a student who is “like an intensifying spring,” tapping into his own internal resources is also a product of his teacher’s influence: The purpose and ultimate objective of proper influence is that the teacher who is educating also enables a student to “stand on his own feet,” empowering him to develop {ideas} and innovate by tapping into his own resources. Thus, even a student’s innovations are also rooted in his teacher’s influence. This is evident from the terminology of the Mishnah , where the praise of one who is “an intensifying spring” is mentioned in continuation of, and in the context of, the opening statement of the Mishnah, “Rabbi Yochanan ben Zakai had five disciples ,” i.e., this virtue was also a result of him being a disciple of Rabbi Yochanan ben Zakai.

4. BLESSINGS, PLUS

We can explain similarly the Heavenly allowance brought about by the above blessing {from Yitzchak}. Aside from the allowance itself, it {this allowance} also possesses the virtue and advantage of being able to profoundly affect the recipient, “standing him on his own feet” so that he advances to a level on which he can utilize this allowance {and augment it} using his own resources. 16 This is the meaning of the clause, “May He give and give again”: Hashem will give a person the entire Heavenly allowance (which is intrinsically whole and complete, just as the “plastered cistern which doesn’t lose a drop”). {And then} “He will give again” to the recipient. The second time that Hashem gives, He imparts to the recipient the ability to become stronger by using his own resources, by dint of this allowance . This {ability of the recipient} is meant by “and give {again} ” — this ability is given by Hashem, as part of this allowance, as mentioned above.

5. TZADDIK VS. BAAL TESHUVAH

The two qualities (the “plastered cistern which doesn’t lose a drop,” and the “intensifying spring”) are found in the avodah17 of tzaddikim18 and in the avodah of baalei teshuvah.19 A tzaddik follows the straight path and serves Hashem by performing Torah and mitzvos in the precise manner they were given and conveyed from Above. As such, he is a fitting recipient for all of the Divine allowances elicited by Torah and mitzvos . A baal teshuvah’s avodah involves transforming sins into ‘merits.’ Meaning, a baal teshuvah serves

Hashem through is’hapcha,20 transforming things so that they are no longer in the state in which they were when they descended from Above. According to the conventional order of avodah in refining the world, it is impossible to refine and elevate entities whose source is in shalosh klipos hatemayos .21 Rather, such entities should be pushed away and distanced. However, through teshuvah done by a person with his own abilities, the person is able to also refine and elevate even deliberate sins to the extent that they are considered as merits.

Although a baal teshuvah performs his avodah by dint of his own abilities, this, too, is also with the contribution of a Heavenly allowance. Because a person’s ability to inspire himself to engage in teshuvah is a gift given from Hashem.

Just as in the above-mentioned analogy of a teacher and a student, the “intensifying spring” had an advantage over the “plastered cistern which doesn’t lose a drop,” so too, the service of a baal teshuvah had an advantage over a tzaddik . As the Sages say, “In the place where a baal teshuvah 22 stands, even a complete tzaddik cannot stand.” Obviously, the distinctive quality of this advantage is similar to the previously mentioned advantage (in the analogy of a teacher and a student). Just as the virtue of a person who exemplifies the intensifying spring is that he incorporates a boundless dimension23 (unlike the plastered cistern), so, too, the virtue of a baal teshuvah is that his avodah incorporates a boundless dimension. As known, a tzaddik’s avodah is performed in an orderly fashion, with ascent following ascent. In contrast, a baal teshuvah’s avodah is not orderly; rather, he breaks through boundaries and jumps ahead to levels that are beyond his reach, “... in one moment… and great force.”24

6. THE TZADDIK NEVER REALLY GETS THERE 

These two dynamics (the influence from Above and avodah done by a person left to his own devices) are also found generally in the avodah of tzaddikim themselves, on a day-to-day basis:

The daily avodah begins by reciting “ Modeh Ani — I offer thanks to You.” This prayer acknowledges the diffusion that comes from Above, as the prayer continues, “for You have restored my soul within me.” This is followed immediately by prayer (as the Sages teach,25 “My prayer should be said adjacent to my bed”), consisting of many requests for Hashem to bestow all manner of blessing and bounty from Above. Since these prayers mention Hashem’s holy name26 and His sovereignty, Hashem will certainly fulfill and grant a person’s requests. Thus, the beginning of the daily avodah relates to receiving Divine bounty; it is not yet avodah done by a person on his own. However, afterwards, avodah done using a person’s own abilities begins, by studying Torah and fulfilling mitzvos , “like an intensifying spring.”

So generally, these two dynamics are also found in the avodah of tzaddikim . Nevertheless, more specifically, even the avodah of tzaddikim, when learning Torah and performing mitzvos (throughout the day), is carried out as a response to a Divine commandment to do so. (A Divine commandment, though, also entails a Divine diffusion and empowerment). As such, the avodah of tzaddikim does not truly rely exclusively on the abilities of the tzaddikim , for this only happens in the avodah of teshuvah.

On this basis, we can posit that the blessing given to Yaakov, “May He give and give again,” not only comprises a Divine allowance for material and spiritual matters (including both dimensions: a) receiving the Divine allowance itself, and b) the ability to utilize it when left to one’s own devices), but the blessings also comprise the Divine allowance and empowerment for the two types of avodah mentioned previously: the avodah a tzaddik (“may He give”), and the avodah of a baal teshuvah (“and give again”).

7. WAS EISAV A BAAL TESHUVAH?!

In light of all the above, we can explain another matter. Before Yitzchak gave this blessing, there is no record of anyone bestowing a blessing using the wording, “May Elokim give you….” Previously, it was not possible nor opportune for people to engage in teshuvah in the manner that the Jewish people were to engage in teshuvah . Avraham was a complete tzaddik {and so teshuvah of any sort was irrelevant to him}, and those who preceded him27 were not considered Jews.28 Even though Avraham’s son Yishmael did engage in teshuvah ,29 it was not teshuvah in the mode performed by a Jew. (Meaning, although a Jew sinned, even at the very moment of the sin itself “he is a Jew,” 30 and it is this same Jew who then performs teshuvah {and “returns”}.) As the Sages teach,31 “Avraham, from whom Yishmael emerged ,” i.e., Yishmael departed and distanced himself from Avraham. So when he repented {and “returned”}, it was not his former self who “returned”; rather, it was as if a different person had returned.

However, when Yitzchak gave his blessing, {the Jewish mode of} teshuvah was possible, by his son Eisav. For although our Sages teach regarding Eisav, “Yitzchak, from whom Eisav emerged ,”32 nonetheless, our Sages explain33 that the “emergence” {i.e., the distancing} of Eisav was similar to that of an “apostate Jew .”34 As such, he was indeed a suitable candidate for {implementing the Jewish mode of} teshuvah .35

On this basis, we can better appreciate why Yitzchak wanted to bless Eisav (with this same blessing, “May Elokim give you…”). Yitzchak sought to empower Eisav to engage in teshuvah (whereas Yaakov, being “an artless man,”36 was more suited for the avodah of tzaddikim ). But, in truth, this blessing could only possibly be given to Yaakov, for the avodah of teshuvah in its truest and most authentic form was only possible for

Yaakov and his descendants.

8. TYING UP THE TEMPLE AND TESHUVAH

In light of the above explanation, we can clarify the teaching of the Sifri37 that Yitzchak foresaw the Temple built, destroyed, and rebuilt in an enhanced manner in the Future Era. The building of the first Temple (which was not preceded by destruction, as the second Temple was) is emblematic of the avodah of tzaddikim , i.e., the straight path. In contrast, the destruction of the Temple and its rebuilding in the Future Era is emblematic of the avodah of teshuvah following a {person’s} descent and {spiritual} destruction.

Therefore, it is clear why Yitzchak had a vision of the Temple in its destroyed state as a preface to bestowing this blessing. This vision indicates Yitzchak’s intention in bestowing the blessing — that Hashem should “give and give again” His allowance and empowerment for the avodah of tzaddikim and baalei teshuvah .

On this basis, we can also clarify why the Temple in its destroyed state is alluded to specifically by the phrase, “like the smell of the fields” — alluding to the verse, “Zion will be ploughed like a field ” — and not alluding to something more closely connected to the destruction of the Temple.

In general, teshuvah is motivated by an embittered spirit and a broken heart. When a person feels “how bad and bitter it is to forsake Hashem,”38 his heart breaks within him; he becomes embittered; he regrets his past deeds; he is inspired to completely repent for his past deeds; and he makes positive resolutions for the future.

The same holds true regarding the exalted level of teshuvah of tzaddikim , alluded to in the verse, “and the spirit returns to Hashem, Who gave it.”39 For even a perfect tzaddik is a separate entity from Hashem. 40 Consequently, his motivation for teshuvah also comes from the feeling of “how bad and bitter it is to forsake Hashem.”41

That is, a person is motivated to teshuvah when he feels how his past behaviour and conduct have been inappropriate and need to be improved. Meaning, he needs to nullify his previous existence and image, in order to initiate a new mode of avodah , and become a new person.

This is the meaning of “ploughed like a field.” Ploughing entails “breaking the earth,”42 i.e., eliminating the field’s original state; and this is consistent with the theme of teshuvah .

Therefore, the Temple in its destroyed state, emblematic of teshuvah , is alluded to by a ploughed field, for it is a fitting metaphor for the general avodah of teshuvah .

9. THE OUTCOME OF TESHUVAH

However, clearly the purpose of a person’s embittered spirit43 and teshuvah is so that afterwards he will rise to even greater heights in his service of Hashem, by practically performing mitzvos more scrupulously and with added vitality. For a person may truly feel embittered by his past misdeeds, and feel inspired to real teshuvah , and still remain in his previous state regarding his avodah in Torah and mitzvos. It is possible for a person to remain as immersed in his business matters, etc., as he was previously. Similarly, it is possible that the performance of Torah and mitzvos of even someone whose teshuvah is on a loftier level will remain as it was in the past, even after he was inspired {to engage in teshuvah }, etc. The person’s avodah is unaffected by the momentum induced by teshuvah .

For this reason, the Sifri continues, “he saw it (the Temple of the Future Era) rebuilt and completed.” This indicates that Yitzchak’s blessing included {inspiration for} the truest and most complete mode of teshuvah. Engaging in this mode of teshuvah leads to the most positive results in the performance of Torah and mitzvos in an enhanced manner, and with increased vitality. This is hinted at specifically by the third Temple which will arise after the destruction. Yet on the other hand, in order for a person’s teshuvah to result in appropriate outcomes, as mentioned above, a person must engage in the loftiest teshuvah , which is the mode that is most appropriate for its desired outcome. Meaning, the desired intention and purpose of his teshuvah — improved performance of Torah and mitzvos in the future — must be felt within his embittered spirit and within his teshuvah . This explains why the outcome of the teshuvah is also hinted at by the word, “(ploughed as a) field .”

Meaning, the outcome of teshuvah is not hinted at by the motif of “ploughing” (emblematic of bitterness and submission); rather, it is hinted at by the word “ field .” A field is readied and designated as a place for seeding, then growth, and then the yielding of fruit, alluding to the fulfilment of Torah and mitzvos , which follows teshuvah .

10. THE WELL-KNOWN REVELATION

On this basis, it is clear why the name Elokim is used in this blessing and not the name Havaya . The main point of this blessing is for Yaakov to be blessed in his avodah of teshuvah . Teshuvah is associated with bitterness; this is an expression of judgement and constraint, the concept behind the name Elokim . But the name Elokim used here is not the unqualified term Elokim . Rather, it is written “ Ha ’elokim ” — “ the Elokim, ” spelled with a {prefix that serves in

Hebrew as the definite article called} “ hei ha’yediah ” {literally, “the hei of knowledge”}. This letter alludes to the knowledge and revelation that follows concealment and constraint, which is congruent with teshuvah that follows a state of distance {from Hashem}. This {level of teshuvah } prepares us for the revelation of matters, regarding which the verse states,44 “No eye has seen it, Elokim , aside from You.” This will all unfold in the Future Era, with the coming of our righteous Moshiach.

-From a talk delivered Shabbos parshas Toldos 5724 (1963)

From Sichos in English (https://drive.google.com/file/d/1IKVXE7MXbKxWMRXe3tNZ1qwOCfxDKPou/view)

Footnotes:
1 Bereishis 27:28. {The verse continues, “May Hashem give you from the dew of the heaven and from the fat of the earth….”}
2 Ibid. 27:27.
3 Devarim 33:12.
4 Michah 3:12.
5 Holiday Musaf prayer liturgy.
6 Bereishis Rabbah 66:3.
7 Bereishis 27:28.
8 Bereishis 49:28.
9 Bava Metzia 84a.
10 {See Tanya, “Iggeret HaKodesh,” Epistle 7, where this quote is offered as the source for this idea, that the soul of Yaakov subsumed the souls of all Jews, similar to Adam.}
11 {In the Hebrew original, “ seder ha’histalshilus .”}
12 {This terminology indicates that Yaakov was to receive the complete spectrum of goodness.}
13 Taanis 3b. Likkutei Torah, parshas Ha’azinu, 73a,b. {In this source in Likkutei Torah , the Alter Rebbe explains that rain represents G-dly influence that is granted from Above following the initiative of mankind, just as rain falls from clouds that form from the rising evaporation of water on earth. Dew, on the other hand, represents the G-dly influence that is bestowed without the need for prior human initiative.}
14 Pirkei avos 2:9.
15 These two statements of the Mishnah seemingly cannot both hold true; however, as the Mishnah commentaries explain, there is no difficulty or disagreement here, as each statement contains an advantage over the other. 
16 This can be understood in light of the teaching of the Baal Shem Tov see Hayom Yom , 25 Elul: “The seventh month (Tishrei), first of the months of the year is blessed by Hashem Himself, on Shabbos Mevarchim — the last Shabbos in the month of Elul. With this power, Israel blesses the other months eleven times a year.” Meaning, in addition to Hashem blessing the month of Tishrei, His blessing empowers the Jews and gives them the ability to bless the other months of the year.
17 {Divine service.}
18 {Lit. ‘righteous people.’ the term tzaddik in Chassidic literature refers to an individual who is completely righteous, will never sin, and has no evil inclination at all.}
19 {Lit., ‘a possessor of return’; the term baal teshuvah refers to an individual who has sinned in the past, has regretted his behavior, and turned himself around, resolving never to repeat his sins.}
20 Is'hapcha (lit. “transformation”) the avodah of transforming the profane into the holy.
21 Kelipa translates literally as “a shell” or “a peel.” The term refers to anything that conceals, and thus opposes G-dliness, just as a shell or a peel conceals the fruit within. Kabbalah delineates two distinct types of kelipah : Kelipas nogah—literally kelipah that can be illuminated, and shalosh kelipos hatmayos — “three totally impure kelipos .” Kelipas nogah can be uplifted and refined, while conventionally, the only form of reformation or redemption for the three impure kelipos is their destruction. Yet a baal teshuvah can elevate even the shalosh kelipos hatmayos .
22 Berachos 34b.
23 {Hashem’s attribute of infinity.}
24 Zohar Chelek 1, pg. 129a,b. {The full quote is as follows: “Happy are the penitent, who in one hour, one day, one moment, get as close to Hashem as the righteous come to Hashem, over several years… We learned that the wholly righteous have no permission to be in that place where the contrite stands. They are closer to the King than everyone else and draw plenty from above with a more intent heart and greater force in order to come closer to the King.”}
25 Brachos 5b.
26 {For example, one of the blessings we recite is “Blessed are You, Hashem, King of the universe, who has provided me with my every need.” The sicha notes that we recite the blessing using Hashem’s holy name. If there would be any doubt whether or not Hashem would bestow these blessings upon us, we would not risk reciting Hashem’s name in vain.}
27 For Kayin and Adam did teshuvah ( Bereishis Rabbah , end of ch. 22.)
28 There is an immense difference between the teshuvah of Jews and of non-Jews.
29 {See Breishis 25:9, which states, “Yitzchak and Yishmael, his sons, buried Avraham in the Cave of Machpelah.” Rashi comments: “From here we may deduce that Yishmael repented and let Yitzchak go before him.”}
30 Sanhedrin 44a.
31 Pesachim 56a.
32 { Pesachim 56a.}
33 Kiddushin 18a.
34 {This difference is derived from the following verses:} Regarding Yishmael the Torah states ( Bereishis 21:10), “Sarah said to Avraham... the son of this handmaid shall not inherit with my son, with Yitzchak.” Whereas regarding Eisav, the Torah states ( Devarim 2:5), “Because I have given mount Se’ir to Eisav as an inheritance.” Additionally, the Torah states that Hashem said to Avraham ( Bereishis 21:12) ,“for in Yitzchak will be called your seed,” and the Sages explain ( Nedarim 31a, Sanhedrin 59b) that the words “in Yitzchak” means that some of Yitzchak descendants, i.e., the children of Yaakov, are included among the offspring of Avraham, but not all the descendants of Yitzchak are included. From here we see that Eisav is considered part of Yitzchak. This is derived from the verse itself, previously mentioned, “this handmaid and her son,” {i.e., Yishmael’s mother was not a matriarch} in contrast to Eisav’s mother, Rivkah. {See Likkutei Sichos vol. 15, p. 192, ff.} 35 As we know that, in the end, Eisav’s head was buried in The Cave of Machpelah, together with the rest of the righteous buried there. See Targum Yonason ben Uziel, on Bereishis 50:13.
36 { Bereishis 25:27.}
37 {Mentioned at the beginning of this sicha .}
38 Yirmiyahu 2:19.
39 Likkutei Torah, parshas Ha’azinu . {There, the Alter Rebbe explains that the soul of a Jew was originally completely united with its source, in G-dliness. As a result of its descent into the body, however, it develops a disconnect from its source, no matter how holy and spiritual the person may be. Thus, the soul must always strive to ascend and return to Hashem whence it emerged. 40 {“ Yesh mi she’ohev,” in the original Hebrew; lit., “there is one who loves.” Simply put, a tzaddik is still a “somebody,” a distinct being, despite his fiery love for Hashem.}
41 { Yirmiyahu 2:19.}
42 Rashi on Shabbos 73b, s.v. “ Mishum choresh .”
43 {His embittered spirit comes from feeling “how bad and bitter it is to forsake Hashem,” and reflection of his past sins, as discussed in section 8.}
44 Brachos 34b. { Yeshaya 64:3.}