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Vol 20.17 - Toledot 3              Spanish French Audio  Video

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Chumash-Toldot

Summary:

Rashi (Gen. 28:4): "the blessing of Abraham"  

(5741 Vol XX, 20 Pg 116)

Translation:

1. It states in the verse regarding the blessing that Yitzchak blessed Yaakov, when he sent him to Padan Aram:

“And may He give you the blessing of Abraham".

Rashi cites the words, “the blessing of Abraham” and explains:

That He said to him (above 12:2): “And I will make you into a great nation (And all the nations of the world) will bless themselves with your seed.” (May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you).”

את ברכת אברהם: שאמר לו (לעיל יב ב) ואעשך לגוי גדול, (שם כב יח) והתברכו בזרעך. יהיו אותן ברכות האמורות בשבילך, ממך יצא אותו הגוי ואותו הזרע המבורך

(As will be explained in Par. 4)

It is not understood:

  1. This verse itself continues and explains what “Avraham’s blessing” is, namely,

“That you may inherit the land of your sojournings”.

Therefore:

  1. Why does Rashi, at all, need to pause and comment on this?
  2. Moreover: Rashi explicitly states, that Avraham’s blessing means other blessings (as he states, “And I will make you into a great nation and all the nations of the world) will bless themselves with your seed”), not this blessing which is clearly stated here in the verse.

2. Even if for some arbitrary reason, Rashi needs to explain that this verse means other blessings – where is the proof that it specifically means these two blessings, “And I will make you into a great nation, and they will bless themselves with your seed”?

In addition:

The aspect and essence of “And I will make you into a great nation” is found in Avraham’s blessing, in a language that has more emphasis in the extraordinary multitude.

For example, G-d said to Avraham:

  • “I will make your descendants as the dust of the earth etc.”
  • “I will greatly bless you and make your descendants as numerous as the stars of the sky “

(And it is difficult to answer that these blessings, “the dust of the earth”, “the stars of the sky” are just detailed descriptions of the quantity of the blessing, “And I will make you into a great nation” which is the main and essential blessing – yet Rashi cites the main and primary part of the blessing and not the details, for:

  1. It is entirely not straightforward, since from this itself that the promises, “I will make your descendants as the dust of the earth” and “I will multiply  . . like the stars of the sky”  were delineated by G-d as separate blessings, it proves that they contain a unique addition over the blessing of “And I will make you into a great nation”.

(As it is also plainly understood, that “great nation” could also mean a type of multitude that is smaller and that can even not be compared to the “the dust of the earth”, or “the stars of the sky”).

Moreover and primarily,

  1. Even regarding Yishmael the blessing of a “great nation” was said to him.

According to this, the necessity of these blessings, “the dust of the earth” and “the stars of the sky” which are an additional unique blessing is fitting. For it is only for the descendants of Avraham, Yitzchak and Yaakov.)

3. Even more puzzling is:

Seemingly, there is a precise need to say that the verse here specifically does not mean the two blessings. For these blessings were also (previously) said to Yitzchak, as it states:

“And I will multiply your seed like the stars of the heavens, and . . all the nations of the earth will bless themselves by your seed”.

Therefore, why did Yitzchak need to bless Yaakov with “Avraham’s blessing”, at the time that he was blessed with the same blessings? It would have been more fitting if Yitzchak would have said that he gives Yaakov the blessings that he himself received.

2. Regarding that which Rashi learns that “Avraham’s blessing” does not mean the inheritance of the Land, the commentators state that the reason is since the inheritance of the land is a “gift and not a blessing”.

(One can add to this

(Namely, why Rashi does not want to learn that “Avraham’s blessing” means the continuation of the verse, “that you may inherit the land of your sojournings”).

For this verse itself concludes “which G-d gave to Abraham”. This means that G-d already gave it to Avraham. Therefore, it is not fitting to say that “And may He give you the blessing of Abraham” when even with regard to Avraham, it was already (not a future blessing, but) a thing that was actually given, in the past).

However, this requires explanation:

Just as we learn with regard to, “And I will make you into a great nation” (which G-d said to Avraham) that this was Yitzchak’s blessing to Yaakov. In other words, meaning that this promise should be fulfilled in Yaakov and his descendants - one could also learn so with regard to inheritance of the land:

Since, in actuality (according to the plain meaning of the verse) the land was not yet given to Avraham, it is just that which “G-d’s statement is considered like deed” (אמירתו של הקב״ה כאילן היא עשוי׳). Namely, that this blessing – that G-d’s promise of giving Eretz Yisroel to Avraham should be fulfilled, in actuality, by Yaakov and his descendants, that they should be those that actually inherit Eretz Yisroel.

(If the necessity would have (only) been from the continuation of the verses, Rashi would have cited, in the heading the words, not just the words, “the blessing of Avraham” but also the continuation of the verse.  Or at the very least to allude to it by stating “vGomer/etc.”)

3. Seemingly, one could say that with,

“And I will make you into a great nation and they will bless themselves with your seed”,

that Rashi cites, it does not specifically refer to the two blessings, but rather they include all the blessings which G-d blessed Avraham

(which are stated between the two –

  • “And I will make you into a great nation” is the first blessing of G-d to Avraham, and
  • “(all the nations of the world) will bless themselves with your seed” is the last)

However, the difficulty in this is understood:

  1. Rashi should have, at the very least, alluded that he is referring to the all the blessings in between.
  2. Moreover and primarily, Rashi continues (as will be discussed) “May that nation and that blessed seed emanate from you”. From this it is understood that he specifically means these two blessings.

4. Further on Rashi continues:

“May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you”

It is entirely not understood:

What does he mean with this elaborate wording? It is plainly, the simple meaning of the verse, that these blessings,

  • “I will make you into a great nation” and
  • “all the nations of the world will bless themselves with your seed”

that Rashi cites as “Avraham’s blessing” - refer to Yaakov, as it states, “And may He give you”?

(With difficulty, one could say that the reason that Rashi states, “May those aforementioned blessings be for you

(as the commentators explanation Rashi’s intent)

is that, “And may He give you the blessing of Abraham” means that he gives these blessings to Yaakov. Not that Yaakov should be blessed with blessings that are similar to Avraham’s blessing. For then these blessings (Avraham’s blessing) could be given to another.

However, the continuation and conclusion of the words, “May that nation and that blessed seed emanate from you” is just redundant. Which is already understood from “May those aforementioned blessings be for you”).

One must also understand:

Since Rashi explains the words “Avraham’s blessing”, why does he cite from the verse, also the word “the/Es” (את)?

5. The explanation of all this is:

The difficulty that Rashi forewarns in this verse is:

When the Torah tells us about a blessing which someone has received, in general, it states the cause and reason for the blessing. Alternatively, this is self-understood. This is like we find regarding the blessing that Yitzchak gave, where he said,

 “Behold now, I have grown old . . make for me tasty foods as I like, and bring them to me, and I will eat, in order that my soul will bless you before I die."

Similarly regarding the blessings that G-d blessed Yitzchak when he said

“Sojourn in this land”

that this was because

“He (Yitzchak) had in mind to go down to Egypt etc.”

Similarly regarding the blessings that were given after the Akeida where it states that this was “because you heeded My voice”, and so forth in many places.

However, in our case, the reason is not expressed in the verse. It is also not self- understood  why Yitzchak blessed Yaakov.

One can readily understand the reason for the blessing, “And may the Almighty G-d bless you and make you fruitful and multiply you, and you shall become an assembly of peoples”:

For since Yitzchak sent Yaakov to get married, he blessed him that, “And may the Almighty G-d bless you and make you fruitful and multiply you”. What however, is the reason for the continuation “and may He give you the blessing of Abraham, to you and to your seed with you, that you may inherit the land of your sojournings”?

(If “Avraham’s blessing” refers to the inheritance of the Land, this blessing belongs much earlier to the previous blessing of “And may the L-rd give you of . . the fatness of the earth etc.” (which was Yitzchak’s blessing to Yaakov, “before I die”).

6. Therefore, Rashi explains that even “Avraham’s blessing” is a blessing which pertains to a Shidduch/marriage.

For with this, the blessing, “And I will make you into a great nation and the nations will bless themselves with your seed.”

(a continuation and particular of the previous blessing “And may the Almighty G-d bless you and make you fruitful and multiply you”) –

is a continuation and delineation of “and take from there a wife”, which means Have many children.

(As it states, “And I will make you into a great nation”)

Moreover, they should the type of children that “(all the nations of the world) will bless themselves with your seed”.

However, he was precise to state that this was “the blessing of Abraham”. For here, a general blessing is not fitting for such a Shidduch (“make you fruitful and multiply you”) and (even) not a general blessing which was given to Avraham.

Rather (it required) the special blessing which was uniquely relevant to Avraham.

(Therefore Rashi also cites the word “the/Es” (את) blessing”).

Yaakov had to travel (as it states “Arise, go to Padan aram”), and we know previously that “travel/Derech”:

  • “Diminishes procreation”, and it
  • “Diminishes fame (lit. name)”

Therefore, Yitzchak added:

“And may He give you the blessing of Abraham”

The blessing, “And I will make you into a great nation” was given to Avraham specifically due to his (going “forth from your land”/”Lech Lecha”) which reduces procreation as Rashi explains there.

Similarly, this is also pertains to the blessing,

“(all the nations of the world) will bless themselves with your seed”.

The “travel” should not cause the diminishing of the fame of his children

(Whereas the blessings which pertain to himself (Yaakov ), even this blessing that his name should not be diminished, are included in the blessing that Yitzchak gave previously).

7. The question, however, arises:

What was Yitzchak‘s intent in blessing Yaakov with the special blessings of “Avraham’s blessing”? These blessings, seemingly had not been fulfilled to Avraham himself?

(Although it is true that the intent of the blessing is for the future, and the following generations. Since, however, this blessing was given to Avraham since his “travel”  “diminished procreation” the blessing pertains to the procreation of Avraham himself. Yet we do not seemingly see that this was fulfilled).

For Avraham only gave birth to one son, by Sarah – Yitzchak. As it states, “In Yitzchak will be called your seed”

 (As opposed to Yishmael and the sons of Keturah).

Therefore, how can one say that in the birth of one son (Yitzchak), the blessing of procreation was manifested which prevents the diminishing of procreation caused by travel?

Similarly, with regard to the blessing, “all the nations of the world will bless themselves with your seed”, one does not seemingly find that this was fulfilled in Avraham’s sons themselves.

On the contrary,

(besides that which specifically Yitzchak is called Avraham‘s seed, as aforementioned)

even before Yitzchak was born, regarding Yishmael it states, “He will be a wild, uncivilized man. His hand (will be) against everyone and everyone's hand will be against him” - “everyone will hate him and will attack him”)

Therefore, Rashi continues, “May those aforementioned blessings be for you”:

These blessings that were said to Avraham, are themselves on behalf of Yaakov. Specifically with him, will they actually be fulfilled. As it indeed actually happened - Yaakov gave birth to the twelve tribes. In this itself, the beginning and foundation of a great nation is recognized. One sees the effect of the blessing which forewarns and negates the diminishing of procreation through “travel”.

8. One can additionally say that with this Rashi answers another question in the plain meaning of the verse:

How is it that Yitzchak sent Yaakov himself to “Padan Aram . . and take yourself from there a wife”, and he did not conduct himself like his father Avraham , who sent a messenger and instructed him (the messenger), “take a wife for my son, there”?

(For the reason that Yitzchak sent Yaakov was just with the purpose of making a Shidduch there – not in order to flee from Esau. For Rivka (according to plain meaning of the verse) did not reveal this (Esau’s intent) to Yitzchak).

One cannot differentiate that Yitzchak‘s Shidduch had to obtained through a messenger since Yitzchak was a “perfect burnt offering” () (due to the Akeida) and therefore could not leave Eretz Yisroel,

(Whereas Yaakov could leave).

For in the simple meaning of the verse, this is not the cause and reason why Avraham did not want to allow Yitzchak to go himself to Aram Naharayim. For only later was it revealed to Yitzchak that, “You are (as) a perfect burnt offering, and being outside the Holy Land is not fitting for you”.

This very question, namely why Yitzchak sent Yaakov to “Padan Aram” is answered by Yitzchak’s addition of the words, “May He give you the blessing of Abraham, to you” – “And I will make you into a great nation and the nations will bless themselves with your seed.”:

And I will make you into a great nation” “all the nations of the world) will bless themselves with your seed”

The reason that G-d blessed Avraham with, “I will make you into a great nation” was connected with the aspect of “Lech Lecha”, namely because (and in reward) of the going forth on the path etc. Therefore, Yitzchak commanded Yaakov “Arise, go to Padan Aram. ., and take yourself from there a wife “. Namely, that through the travel he would receive the blessing of “And I will make you into a great nation . .all the nations of the world will bless themselves with your seed”).

9. The question, however, arises:

We find that also Yishmael was blessing by G-d with the same blessing:

“I have blessed him, and I will make him fruitful, and will increase him exceedingly. He will become the father of twelve princes, and I will make him into a great nation”.

Therefore, what additional uniqueness is in the blessing to Yaakov?

Additionally problematic is that in G-d’s prophecy, Esau as a “nation” is compared to Yaakov, as it states,

“Two nations (are in your womb), and two kingdoms”?

Therefore, Rashi adds “May that nation and that blessed seed emanate from you”.

Whereas, this blessing with regard to Yishmael, and also that which was said to Esau, do not have any connection to the blessing that G-d blessed Avraham.

10. According to this, also the continuation and conclusion of the verses, is understood:

Since Yaakov is going out of Eretz Yisroel and is building his home in the diaspora (חו״ל). And on the contrary, the blessing of “a great nation” to him, is specifically connected with his traveling (to the diaspora), as opposed to Esau who remained in Eretz Yisroel. One could therefore think that Esau remains the one who has control of (מוחזק) Eretz Yisroel.

Therefore, Yitzchak adds,

“that you may inherit the land of your sojournings, which G-d gave to Abraham”

On the contrary, since “May those aforementioned blessings be for you.  May that nation and that blessed seed emanate from you”,

it is understood and simple that the Land which “G-d gave to Avraham” specifically and only - belongs to Yaakov and his descendants.

Since they are “that nation and that (blessed) seed”, the Land was only given to them.

11. Another aspect in Yitzchak’s blessing,

“May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you” –

which especially pertains to the blessing “I will make you into a great nation and the nations will bless themselves with your seed.” is:

The wording of the blessing “I will make your descendants as the dust of the earth etc.” or “as numerous as the stars of the sky”, or “like the sand on the seashore”,

(Similarly, the beginning of the blessing that Yitzchak blessed Yaakov here that G-d “make you fruitful and multiply you”),

brings out the tremendous multitude in the quantity of the children that will descend from him. However, it is not recognizable in this (these terms), their relation and connection to him, to the extent that they are called after his name.

Whereas, in the blessing, “And I will make you into a great nation”, it emphasizes that all the children and progeny that are related to him (Yaakov), namely, that he is the “great nation”.

Similarly, with regard to the blessing “all the nations of the world will bless themselves with your seed” -  that this will be in a manner that they will bless themselves with them, being that they are “your progeny” – your children, the children of Avraham.

This was Yitzchak‘s blessing,

“And may He give you the blessing of Abraham” – “And I will make you into a great nation . . all the nations of the world will bless themselves with your seed. May those aforementioned blessings be for you. May that nation and that blessed seed emanate from you.”

Namely that the “And I will make you into a great nation” should only be said with regard to Yaakov.  As we see, all Yisroel are called the “Shivtei Yisroel” (Bnei Yisroel) after Yaakov‘s name. Similarly, “all the nations of the world will bless themselves with your seed” – as the children of Yaakov.

MSichas Shabbat Parshat Toldot 5731

 

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