Give and Give Again: Blessing Bound to Torah
From the Torah ofRav Dovid Matisyohu Rabinowitzהרב דוד מתתיהו בן יחיאל יהושע רבינוביץProfile ›
Bereishis 27:28
וְיִתֶּן־לְךָ הָאֱלֹהִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְרֹב דָּגָן וְתִירֹשׁ
May God give you of the dew of the heavens and of the fat of the earth, and an abundance of grain and wine.
“May God give you”: may He give, and give again. “God” means with justice: if you are worthy, He will give to you, and if not, He will not give to you.
1“May God give you of the dew of the heavens and of the fat of the earth …”1 Rashi and Chazal explain: “May He give, and give again.”2 But what is the advantage in that? Surely the Holy One, blessed be He, can give at one time all that a person needs for all his days. What blessing, then, is there in “may He give, and give again”? A second difficulty lies in the words “May Elokim give you.” The Name Elokim stands for the attribute of judgment. Why is it mentioned in a blessing, which is all mercy and kindness? The wording raises a third question as well. In Yaakov's blessing, “of the dew of the heavens” comes first and “of the fat of the earth” afterward. Why is the order reversed in Esav's blessing, with “of the fat of the earth” first and “of the dew of the heavens” afterward?3
וְיִתֶּן לְךָ הָאֱלֹקִים מִטַּל הַשָּׁמַיִם וּמִשְׁמַנֵּי הָאָרֶץ וְגוֹ׳ (כז, כח). וברש״י ז״ל ובחז״ל (בראשית רבה סו, ג) יִתֵּן וְיַחֲזוֹר וְיִתֵּן. וְצָרִיךְ בֵּיאוּר מָה הַמַּעֲלֶה בָּזֶה, הֲלֹא הקב״ה יָכוֹל לָתֵת בְּפַעַם אַחַת כָּל הַצּוֹרֶךְ לְכָל הַיָּמִים, וְאִם כֵּן מָה הַבְּרָכָה בְּהָא דְּיִתֵּן וְיַחֲזוֹר וְיִתֵּן. עוֹד קָשֶׁה בְּאָמְרוֹ ׳וְיִתֶּן לְךָ הָאֱלֹקִים׳, מַדּוּעַ נִזְכַּר שֵׁם אֱלֹקִים שֶׁהוּא מִידַּת הַדִּין, אֵצֶל בְּרָכָה שֶׁעִנְיָינָהּ רַחֲמִים וַחֲסָדִים. עוֹד יֵשׁ לְדַקְדֵּק, מַה שֶׁאֵצֶל בִּרְכוֹת יַעֲקֹב מוּזְכָּר תְּחִילָּה ׳מִטַּל הַשָּׁמַיִם׳ וּלְאַחַר מִכֵּן ׳מִשְׁמַנֵּי הָאָרֶץ׳, וְאֵצֶל בִּרְכַּת עֵשָׂו (כז, לט) הוּא לְהֵיפֶךְ, תְּחִילָּה מוּזְכָּר ׳מִשְׁמַנֵּי הָאָרֶץ׳ וּלְאַחַר מִכֵּן ׳מִטַּל הַשָּׁמַיִם׳.
In shortThree questions: what “give, and give again” adds, why a blessing uses the Name of judgment, and why Esav's blessing reverses heaven and earth.
2Let us also first cite a Midrash that expounds Yaakov's blessing: “‘Of the dew of the heavens’: this is Scripture. ‘Of the fat of the earth’: this is Mishnah. ‘Grain’: this is Gemara. ‘Wine’: this is Aggadah.”4 The words of this Midrash are wondrous and obscure.
וְנַקְדִּים עוֹד דִּבְרֵי הַמִּדְרָשׁ (בראשית רבה סו, ד) הַדּוֹרֵשׁ עַל בִּרְכַּת יַעֲקֹב, ׳מִטַּל הַשָּׁמַיִם׳ זֶה מִקְרָא, ׳מִשְׁמַנֵּי הָאָרֶץ׳ זֶה מִשְׁנָה, ׳דָּגָן׳ זֶה תַּלְמוּד, ׳תִּירוֹשׁ׳ זֶה אַגָּדָה, וְדִבְרֵי הַמִּדְרָשׁ נִפְלָאִים וּסְתוּמִים.
- Bereishis Rabbah 66:4; in standard editions 66:3. ↩
In shortA Midrash reads Yaakov's blessing as Scripture, Mishnah, Gemara and Aggadah, and its meaning lies hidden.
3aMy holy father and teacher, zt"l, cited the Chozeh of Lublin on the verse “And Yitzchak dwelt in Gerar.”5 Yitzchak Avinu, the Chozeh said, dwelt in this world only agav gerara, “by being dragged along,” a Talmudic expression, here a play on the name Gerar. My father explained these words through a story about one of the disciples of the Baal Shem Tov, zt"l. The disciple saw a great light resting on a certain villager and asked him where it came from. The villager answered that his father had been killed for the sanctification of Hashem's Name. Before his death his father had wept bitterly because in his lifetime he had mortified himself, so that now he lacked the strength to bear much suffering; had he not done so, he could have taken on more suffering to sanctify Hashem's Name. When the son heard his father's words, he resolved to eat a great deal, so that he would be able to give his life and accept much suffering. Through this he was granted a great light upon his soul.
וְהִנֵּה כ״ק אאמו״ר זצללה״ה אָמַר בְּשֵׁם הַחוֹזֶה מלובלין, לְפָרֵשׁ הַכָּתוּב (כו, ו) ״וַיֵּשֶׁב יִצְחָק בִּגְרָר״, שֶׁמַּה שֶׁיָּשַׁב יִצְחָק אָבִינוּ ע״ה בְּזֶה הָעוֹלָם, הָיָה אַגַּב גְּרָרָא. וּבֵיאֵר דְּבָרָיו, עַל פִּי הַמַּעֲשֶׂה בְּאֶחָד מִתַּלְמִידֵי הבעש״ט זצללה״ה שֶׁרָאָה הֶאָרָה גְּדוֹלָה עַל כִּפְרִי אֶחָד, וּשְׁאָלוֹ מִנַּיִן בָּא לוֹ זֶה, וְהֵשִׁיב כִּי אָבִיו נֶהֱרַג עַל קְדוּשַּׁת ה׳, וְקוֹדֶם פְּטִירָתוֹ בָּכָה מְאֹד עַל כָּךְ שֶׁבִּימֵי חַיָּיו סִיגֵּף אֶת עַצְמוֹ, וְעַל כֵּן אֵין בְּכוֹחוֹ לִסְבּוֹל עַתָּה הַרְבֵּה יִסּוּרִים, וּבְאִם לֹא הָיָה מְסַגֵּף עַצְמוֹ הָיָה יָכוֹל לְקַבֵּל עַל עַצְמוֹ יוֹתֵר יִסּוּרִים עֲבוּר קִידּוּשׁ שְׁמוֹ יִתְ׳, וּבִשְׁמוֹעַ הַבֵּן דִּבְרֵי אָבִיו, קִיבֵּל עַל עַצְמוֹ לֶאֱכוֹל הַרְבֵּה, עַל מְנָת שֶׁיּוּכַל לִמְסוֹר אֶת נַפְשׁוֹ וּלְקַבֵּל יִסּוּרִים הַרְבֵּה, וּבָזֶה זָכָה לְהֶאָרָה גְּדוֹלָה עַל נִשְׁמָתוֹ.
- Bereishis 26:6. ↩
3bWith this story my father also explained the verse “And Moshe, the servant of Hashem, died there … by the mouth of Hashem.”6 All his days, Moshe's service was aimed above all at reaching the level of “and he died … by the mouth of Hashem.” And this is the meaning of “And Yitzchak dwelt in Gerar.” Yitzchak's whole dwelling in this world was bi-Gerar, “dragged along,” for he was drawn toward his end. It was for this that he served Hashem all the days of his life: so that at his death he could give everything over to Hashem. Those are his holy words.
וּבָזֶה פֵּירֵשׁ מַאֲמַר הַכָּתוּב (דברים לד, ה) ״וַיָּמָת שָׁם מֹשֶׁה עֶבֶד ה׳ וְגוֹ׳ עַל פִּי ה׳״, הַיְינוּ שֶׁזֶּה הָיָה עִיקַּר הָעַבְדוּת שֶׁל מֹשֶׁה כָּל יָמָיו, שֶׁיּוּכַל לָבֹא לְמַדְרֵגַת וַיָּמָת וְגוֹ׳ עַל פִּי ה׳. וְזֶהוּ ׳וַיֵּשֶׁב יִצְחָק בִּגְרָר׳, הַיְינוּ שֶׁכָּל יְשִׁיבָתוֹ שֶׁל יִצְחָק בָּעוֹלָם הַזֶּה, הָיְתָה ׳בִּגְרָר׳, שֶׁהָיָה נִגְרָר אַחַר הַסּוֹף, שֶׁבִּשְׁבִיל זֶה עָבַד ה׳ כָּל יְמֵי חַיָּיו, כְּדֵי שֶׁיּוּכַל בְּמִיתָתוֹ לִמְסוֹר הַכֹּל לְהַשֵּׁם יִתְבָּרַךְ, עכד״ק.
- Devarim 34:5. ↩
In shortThe Rebbe's father taught that Yitzchak lived “dragged along” toward his end, his whole service aimed at giving everything to Hashem at death.
4We can explain all this with still greater clarity. My holy great-uncle of Bialobrzeg explained the verse “The voice is the voice of Yaakov, and the hands are the hands of Esav” in his sefer Aron Eidus.7 A Jew must reach a level where even when he is busy with physical things, “the hands of Esav,” he can reach “the voice is the voice of Yaakov” in them too. He does this by intending, in everything he does with physical things, to do it only for the honor of the Creator. For example, when he is busy earning a living, he should intend to support his wife and household, to give tzedakah, to be able to learn with a settled mind, and the like. In this way he is bound to the Holy One, blessed be He, and to the Torah in everything he does. Those are his holy words.
אָכֵן בְּיֶתֶר בֵּיאוּר נוּכַל לְפָרֵשׁ, דְּהִנֵּה כ״ק דּוֹדִי זְקֵנִי מביאלברזיק בְּסִפְרוֹ אֲרוֹן עֵדוּת (ד״ה הקול) פֵּירֵשׁ הַכָּתוּב (כז, כב) ״הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו״, דְּאִישׁ יְהוּדִי צָרִיךְ לְהַגִּיעַ לְמַדְרֵגָה כָּזֹאת, אֲשֶׁר אֲפִילּוּ בְּעֵת שֶׁעוֹסֵק בִּדְבָרִים הַגַּשְׁמִיִּים שֶׁהֵם בְּחִינַת ׳יְדֵי עֵשָׂו׳, גַּם בָּהֶם יוּכַל לָבוֹא לִבְחִינַת ׳הַקּוֹל קוֹל יַעֲקֹב׳, עַל יְדֵי כָּךְ שֶׁיְּכַוֵּון בְּכָל מַה שֶׁעוֹשֶׂה בִּדְבָרִים גַּשְׁמִיִּים, שֶׁעוֹשֶׂה זֹאת רַק לִכְבוֹד הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ. כְּגוֹן שֶׁבְּעֵת עוֹסְקוֹ בְּפַרְנָסָה יְכַוֵּין שֶׁעוֹשֶׂה כֵּן עַל מְנָת שֶׁיּוּכַל לְפַרְנֵס אִשְׁתּוֹ וּבְנֵי בֵּיתוֹ, וְלִיתֵּן צְדָקָה, וְשֶׁיּוּכַל לִלְמוֹד מִתּוֹךְ הַרְחָבַת הַדַּעַת וְכַיּוֹצֵא בָּזֶה. שֶׁבָּזֶה נִמְצָא שֶׁבְּכָל מַה שֶׁעוֹסֵק הוּא מְקוּשָּׁר עִם הקב״ה וְהַתּוֹרָה, עכד״ק.
- Aron Eidus, s.v. Hakol; Bereishis 27:22. ↩
In short“The voice of Yaakov” can sound even in “the hands of Esav,” the Aron Eidus taught, when worldly work is done for the Creator's honor.
5aThis will help us explain Yitzchak's blessings to Yaakov. But let us first explain one more thing. When the Holy One, blessed be He, sends an abundance of blessing, a person must pray and prepare himself for two things. First, he must be a vessel ready to receive the blessing. Second, once he receives it, he must not be spoiled by it, Heaven forbid. For the Maharsha, the great commentator on the Gemara, comments on Chazal's teaching “Three things broaden a person's mind”:8 through them his soul may, Heaven forbid, grow broad in seeking the pleasures of this world. So we see that abundance and blessing can, Heaven forbid, spoil a person all the more, as in “Yeshurun grew fat and kicked.”9
וּבָזֶה נָבֹא לְבָאֵר עִנְיַן בִּרְכוֹת יִצְחָק לְיַעֲקֹב. וְנַקְדִּים לְבָאֵר עוֹד, דְּהִנֵּה בִּזְמַן שהקב״ה מַשְׁפִּיעַ שֶׁפַע בְּרָכָה, צְרִיכִים לְהִתְפַּלֵּל וּלְהָכִין אֶת עַצְמוֹ עַל שְׁנֵי דְּבָרִים, הָאֶחָד, לִהְיוֹת כְּלִי מוּכָן לְקַבֵּל אֶת הַבְּרָכָה, וְהַב׳ שֶׁכַּאֲשֶׁר מְקַבְּלִים הַבְּרָכָה, שֶׁלֹּא לְקַלְקֵל עַל יָדָהּ ח״ו. שֶׁהֲרֵי כָּתַב המהרש״א עַל מַאֲמָרָם ז״ל (ברכות נז, ב) שְׁלוֹשָׁה דְּבָרִים מַרְחִיבִים דַּעְתּוֹ שֶׁל אָדָם, הַיְינוּ שֶׁעַל יָדָם יוּכַל ח״ו לָבוֹא שֶׁתִּהְיֶה נַפְשׁוֹ רְחָבָה לְבַקֵּשׁ תַּעֲנוּגֵי עוֹלָם הַזֶּה. הֲרֵי לָנוּ, שֶׁעַל יְדֵי שֶׁפַע וּבְרָכָה יְכוֹלִים ח״ו לְקַלְקֵל יוֹתֵר, בִּבְחִינַת ״וַיִּשְׁמַן יְשׁוּרוּן וַיִּבְעָט״ (דברים לב, טו).
5bThe holy sefarim explain Chazal's teaching “The whole world is sustained for the sake of Chanina My son, and for Chanina My son a kav of carobs is enough.”10 Chanina My son, they explain, was privileged to have the whole world sustained for his sake because a kav of carobs was enough for him. He did not seek the pleasures of the world, so there was no fear that he would fail the test of wealth. And since it was known that he would not blemish the channels of abundance, Hashem sent abundance through him to all Israel and to the whole world.
וּכְמוֹ שֶׁפֵּירְשׁוּ בַּסְּפָרִים הַקְּדוֹשִׁים (עיין תולדות יעקב יוסף מטות, עבודת ישראל ליקוטים תענית בשם הבעש״ט, מאור ושמש נצבים ט״ו בשבט, דברי בינה תולדות ד״ה ואלה (הב׳), ועוד) אֶת מַאֲמַר חז״ל (תענית כד, ב) כָּל הָעוֹלָם כּוּלּוֹ נִיזּוֹן בִּשְׁבִיל חֲנִינָא בְּנִי וַחֲנִינָא בְּנִי דַּי לוֹ בְּקַב חֲרוּבִים, פֵּירוּשׁ, דִּלְכָךְ זָכָה חֲנִינָא בְּנִי שֶׁכָּל הָעוֹלָם יִהְיֶה נִיזּוֹן בִּשְׁבִילוֹ, כֵּיוָן שֶׁחֲנִינָא בְּנִי דַּי לוֹ בְּקַב חֲרוּבִים, הַיְינוּ מֵחֲמַת שֶׁאֵינֶנּוּ מְבַקֵּשׁ תַּעֲנוּגֵי הָעוֹלָם וְעַל כֵּן אֵין בּוֹ חֲשָׁשׁ שֶׁלֹּא יַעֲמוֹד בְּנִסָּיוֹן הָעוֹשֶׁר, וּבְיָדוּעַ שֶׁלֹּא יִפְגּוֹם צִינּוֹרוֹת הַשֶּׁפַע, לָכֵן הקב״ה הָיָה מְזַכֶּה עַל יָדוֹ הַשֶּׁפַע לְכָל יִשְׂרָאֵל וְכָל הָעוֹלָם.
- Taanis 24b. A kav is a small measure; a Heavenly voice said this each day of R' Chanina ben Dosa. See Toldos Yaakov Yosef, Matos; Avodas Yisrael, Likkutim, Taanis, in the name of the Baal Shem Tov; Maor VaShemesh, Nitzavim, Tu BiShvat; Divrei Binah, Toldos, s.v. Ve'eileh (the second); and elsewhere. ↩
In shortAbundance needs a vessel it will not spoil; Chanina, content with a little carob, could channel the world's sustenance because he would never misuse it.
6aThis explains our verse. The deeds of the fathers are a sign for the children, and Yaakov Avinu received the blessings from Yitzchak for the sake of the generations to come as well. Yitzchak knew that those generations would have to withstand the test of wealth. So through his blessing he brought it about that even when abundance flows to Israel, Israel will use it in the way of Torah and fear of Heaven and will not blemish the channel of abundance. This is what he said to Yaakov: “May God give you,” meaning “may He give, and give again.” For even after a person is granted an abundance of blessing, he may, Heaven forbid, fail to conduct himself with it in the upright way and by the laws of the Torah. He may act instead in the spirit of “Yeshurun grew fat and kicked,”11 as the Maharsha described with the three things that broaden the mind. Then an accusation is aroused in Heaven and the flow is held back. And so the person no longer receives blessing from Heaven [the opposite of “may He give, and give again”].
וּבָזֶה מִתְפָּרֵשׁ הָעִנְיָן כָּאן, דְּמַעֲשֵׂה אָבוֹת סִימָן לְבָנִים, וּמַה שֶׁקִּיבֵּל יַעֲקֹב אָבִינוּ ע״ה הַבְּרָכוֹת מִיִּצְחָק הָיָה גַּם עֲבוּר הַדּוֹרוֹת הַבָּאִים, וּבְיָדְעוֹ שֶׁהַדּוֹרוֹת הַבָּאִים יִהְיוּ צְרִיכִים לַעֲמוֹד בְּנִסָּיוֹן הָעוֹשֶׁר, עַל כֵּן פָּעַל יִצְחָק בְּבִרְכָתוֹ, שֶׁגַּם בְּשָׁעָה שֶׁיִּהְיֶה נִשְׁפָּע שֶׁפַע לְיִשְׂרָאֵל, יִשְׁתַּמְּשׁוּ עִמּוֹ בְּדֶרֶךְ הַתּוֹרָה וְהַיִּרְאָה, וְלֹא יִפָּגְמוּ בְּצִינּוֹר הַשֶּׁפַע. וְזֶהוּ שֶׁאָמַר לוֹ ״וְיִתֶּן לְךָ הָאֱלֹקִים״, ׳וְיִתֵּן וְיַחֲזוֹר וְיִתֵּן׳, וְהוּא מֵחֲמַת שֶׁגַּם אַחַר שֶׁזּוֹכִים לְשֶׁפַע בְּרָכָה, בְּאִם ח״ו אֵין מִתְנַהֲגִים עִם זֶה הַשֶּׁפַע בְּדֶרֶךְ הַיָּשָׁר וּכְדִינֵי הַתּוֹרָה, אֶלָּא בִּבְחִינַת ״וַיִּשְׁמַן יְשׁוּרוּן וַיִּבְעָט״ (דברים לב, טו), וּכְדִבְרֵי המהרש״א הַנִּזְכָּרִים, עַל יְדֵי זֶה מִתְעוֹרֵר קִטְרוּג בַּשָּׁמַיִם, וּמְעַכְּבִים אֶת הַהַשְׁפָּעָה, וּמִמֵּילָא אֵין הָאָדָם מְקַבֵּל שׁוּב בְּרָכָה מִן הַשָּׁמַיִם [לְהֵיפֶךְ מִ׳יִתֵּן וְיַחֲזוֹר וְיִתֵּן׳].
- Devarim 32:15. ↩
6bBut suppose he binds the blessing to the Torah [as we saw in the words of my great-uncle, the Aron Eidus: a person should do worldly things for the sake of Heaven]. Then, naturally, there is no accusation, and he receives Hashem's blessing always, without a break, in the spirit of “until your lips wear out from saying ‘Enough.’”12 This answers our first question. “May He give, and give again” appears in a blessing as something good: he should receive the abundance of blessing once, and again and again, with nothing holding it back. For in Yaakov's blessing the abundance was bound to the Torah, as Yitzchak Avinu said of him when he blessed him, “The voice is the voice of Yaakov, and the hands are the hands of Esav,” following the words of the Aron Eidus. That is why his blessing took this form: that He give and give again, a constant flow.
אֲבָל בְּאִם מְקַשְּׁרִים אֶת הַבְּרָכָה עִם הַתּוֹרָה [וְכַנִּזְכָּר לְעֵיל מִדִּבְרֵי דו״ז הָאָרוֹן עֵדוּת, שֶׁיַּעֲשֶׂה עִנְיְינֵי הָעוֹלָם לְשֵׁם שָׁמַיִם], אֲזַי מִמֵּילָא אֵין קִטְרוּג, וְזוֹכִים לְבִרְכַּת ה׳ תָּמִיד בְּלִי הֶפְסֵק, בִּבְחִינַת ׳עַד שֶׁיִּבְלוּ שִׂפְתוֹתֵיכֶם מִלּוֹמַר דַּי׳ (מכות כג, ב). וְזֶהוּ שֶׁנִּזְכַּר בִּבְרָכָה לִמְעַלְּיוּתָא עִנְיָן ׳יִתֵּן וְיַחֲזוֹר וְיִתֵּן׳, הַיְינוּ שֶׁיְּקַבֵּל שֶׁפַע הַבְּרָכָה פַּעַם אַחַת וְשׁוּב וְשׁוּב בְּאֵין מַעְצוֹר. וְהוּא לְפִי שֶׁבְּבִרְכַּת יַעֲקֹב הָיָה הַשֶּׁפַע מְקוּשָּׁר עִם הַתּוֹרָה, וּכְמוֹ שֶׁאָמַר לוֹ יִצְחָק אָבִינוּ ע״ה בְּעֵת שֶׁבֵּרְכוֹ ׳הַקּוֹל קוֹל יַעֲקֹב וְהַיָּדַיִם יְדֵי עֵשָׂו׳, וּכְדִבְרֵי הָאָרוֹן עֵדוּת, לָכֵן הָיְתָה בִּרְכָתוֹ בְּאוֹפֶן זֶה שֶׁיִּתֵּן וְיַחֲזוֹר וְיִתֵּן הַשְׁפָּעָה תְּמִידִית.
- Makkos 23b. ↩
In shortMisused, abundance arouses an accusation and stops; bound to the Torah, it flows unhindered, so “give, and give again” is truly a blessing.
7This also answers our second question: why the Name Elokim, the attribute of judgment, appears here. Once a person conducts himself properly with the abundance and acts only according to the Torah, he receives it with nothing to hold it back or hinder it, even at a time when the attribute of judgment bears down on the world. For then even the attribute of judgment agrees to Yaakov's blessing.
וּבָזֶה מוּבָן גַּם מַה שֶׁנִּזְכַּר כָּאן שֵׁם אֱלֹקִים שֶׁהוּא מִידַּת הַדִּין, כֵּיוָן שֶׁאַחַר שֶׁמִּתְנַהֵג עִם הַשֶּׁפַע כָּרָאוּי וְנוֹהֵג רַק עַל פִּי הַתּוֹרָה, מְקַבֵּל הַשֶּׁפַע בְּאֵין מַעְצוֹר וּמְעַכֵּב אֲפִילּוּ בְּעֵת שֶׁמִּידַּת הַדִּין מְתוּחָה בָּעוֹלָם, כֵּיוָן שֶׁבְּאוֹפֶן זֶה גַּם מִידַּת הַדִּין מַסְכֶּמֶת לְבִרְכַּת יַעֲקֹב.
In shortElokim appears because abundance used in the Torah's way wins even judgment's consent, so the blessing flows even in times of judgment.
8Our third question is answered as well: why Yaakov's blessing puts “of the dew of the heavens” first and “of the fat of the earth” afterward. For Yaakov the main thing was heaven. Even physical things, “the fat of the earth,” were bound to the Torah and secondary to it, for the Torah is “the dew of the heavens,” which hints at the way of the Torah, given from Heaven. Through this Yitzchak Avinu came to teach the generations to come that if they use the abundance of blessing only for the Creator's honor, they will always receive great abundance. Even the attribute of judgment will be reconciled with them and agree that every good is fitting for them forever, since they withstand the test of wealth and do not, Heaven forbid, blemish the channel of abundance. So they will be able to go on receiving it with nothing to hinder it. With Esav, by contrast, we find the reverse: “of the fat of the earth” comes first. Even when he was granted an abundance of blessing, the main thing for him was “the fat of the earth,” so that even spirituality, “the dew of the heavens,” became secondary for him to the vanities of this world.
וְזֶהוּ שֶׁמָּצִינוּ בִּלְשׁוֹן הַבְּרָכָה אֵצֶל יַעֲקֹב שֶׁהִקְדִּים תְּחִילָּה ׳מִטַּל הַשָּׁמַיִם׳ וּלְאַחַר מִכֵּן ׳מִשְׁמַנֵּי הָאָרֶץ׳, כֵּיוָן שֶׁהָעִיקָּר הָיָה אֶצְלוֹ בְּחִינַת ׳שָׁמַיִם׳, שֶׁאֲפִילּוּ הָעִנְיָינִים הַגַּשְׁמִיִּים שֶׁהֵם בְּחִינַת ׳מִשְׁמַנֵּי הָאָרֶץ׳, גַּם בָּהֶם הָיָה קָשׁוּר וְנִטְפָּל לְהַתּוֹרָה שֶׁהִיא בְּחִינַת ׳מִטַּל הַשָּׁמַיִם׳ הַמְּרַמֵּז לְדֶרֶךְ הַתּוֹרָה אֲשֶׁר נִיתְּנָה מִן הַשָּׁמַיִם. וּבָזֶה בָּא יִצְחָק אָבִינוּ ע״ה לְהוֹרוֹת לַדּוֹרוֹת הַבָּאִים, שֶׁבְּאִם יִשְׁתַּמְּשׁוּ בְּשֶׁפַע הַבְּרָכָה רַק לִכְבוֹד הַבּוֹרֵא, יְקַבְּלוּ תָּמִיד שֶׁפַע רַב, שֶׁאֲפִילּוּ מִידַּת הַדִּין תִּתְרַצֶּה עִמָּהֶם שֶׁרָאוּי לָהֶם כָּל טוּב סֶלָה, מֵאַחַר שֶׁהֵם עוֹמְדִים בְּנִסָּיוֹן הָעוֹשֶׁר, וְאֵינָם פּוֹגְמִים ח״ו בְּצִינּוֹר הַהַשְׁפָּעָה, וְעַל כֵּן יוּכְלוּ לְהַמְשִׁיךְ לְקַבֵּל הַהַשְׁפָּעָה בְּאֵין מְעַכֵּב. לְעוּמַּת זֹאת אֵצֶל עֵשָׂו מָצִינוּ לְהֵיפֶךְ, שֶׁהִקְדִּים ׳מִשְׁמַנֵּי הָאָרֶץ׳ תְּחִילָּה, לְפִי שֶׁגַּם כַּאֲשֶׁר זָכָה לְשֶׁפַע בְּרָכָה, הָעִיקָּר אֶצְלוֹ הָיָה ׳מִשְׁמַנֵּי הָאָרֶץ׳, שֶׁאַף הָרוּחָנִיּוּת שֶׁהִיא בְּחִינַת ׳מִטַּל הַשָּׁמַיִם׳ נֶעֶשְׂתָה אֶצְלוֹ טְפֵלָה לְהַבְלֵי הָעוֹלָם הַזֶּה.
In shortYaakov's blessing puts heaven first, since for him the physical served the Torah; Esav's puts earth first, since for him even spirituality served this world.
9This is the meaning of the Midrash we cited, “‘Of the dew of the heavens’: this is Scripture …” The Midrash means to hint that all of Yaakov's blessings are bound to the Torah. The same Midrash also says: “‘May God give you’: may He give you Godliness.”13 That is, once a person intends the abundance of blessing only for the honor of the Creator, then together with the material blessing given to him, Godliness is bound up with it as well. We can find a hint of this in the verse's own wording, veyiten lecha ha'Elokim, “May God give you.” Even material things, which are lecha, “for you,” should become Elokim, as the Midrash says, “may He give you Godliness”: people should use the blessing only for the honor of the Creator.
וְזֶהוּ פֵּירוּשׁ דְּרָשַׁת הַמִּדְרָשׁ הַנִּזְכָּר, ׳מִטַּל הַשָּׁמַיִם׳ זֶה מִקְרָא וְכוּ׳, דְּכַוָּונַת הַמִּדְרָשׁ לְרַמֵּז אֵיךְ שֶׁכָּל בִּרְכוֹת יַעֲקֹב מְקוּשָּׁרִים עִם הַתּוֹרָה. וְזֶה גַּם מַה דְּאִיתָא בַּמִּדְרָשׁ שָׁם (ס, ג), ״וְיִתֶּן לְךָ הָאֱלֹקִים״ וְיִתֵּן לְךָ אֱלָקוּתָא, הַיְיינוּ שֶׁמֵּאַחַר שֶׁמִּתְכַּוֵּון בְּשֶׁפַע הַבְּרָכָה רַק לִכְבוֹד הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ, אֲזַי בַּד בְּבַד עִם הַבְּרָכָה הַגַּשְׁמִית הַנִּיתֶּנֶת לוֹ, מְקוּשָּׁר בָּזֶה גַּם אֱלוֹקוּת. וְיֵשׁ לִרְמוֹז זֹאת גַּם בִּלְשׁוֹן הַכָּתוּב ׳וְיִתֶּן לְךָ הָאֱלֹקִים׳, שֶׁגַּם עִנְיְינֵי גַּשְׁמִיּוּת שֶׁהֵם בְּחִינַת ׳לְךָ׳, יִהְיוּ בְּחִינַת ׳אֱלֹקִים׳, וּכְדִבְרֵי הַמִּדְרָשׁ ׳וְיִתֵּן לְךָ אֱלָקוּתָא׳, הַיְינוּ שֶׁיִּשְׁתַּמְּשׁוּ בִּבְרָכָה רַק לִכְבוֹד הַבּוֹרֵא יִתְבָּרַךְ שְׁמוֹ.
- Bereishis Rabbah 66:3 (the sefer has 60:3). ↩
In shortThe Midrash's reading of the blessing as Torah, and “may He give you Godliness,” show that material blessing becomes Godliness when used for Hashem's honor.
10a[The commentators have tried to explain why Yitzchak wanted to bless the wicked Esav.14 It seems that this can be explained as follows. There are two paths in avodas Hashem, the service of Hashem. One path is to engage with physical things, for there are holy sparks in them, and this was Esav's path. But the path Hashem has chosen is that of “and Yaakov was a wholesome man, dwelling in tents”:15 to occupy oneself with the Torah at every moment, and to bring the whole body, all its 248 limbs and 365 sinews, into the tent of Torah.]
*[וְהִנֵּה הַמְּפָרְשִׁים עָמְדוּ לְבָאֵר הָעִנְיָן שֶׁרָצָה יִצְחָק לְבָרֵךְ לְעֵשָׂו הָרָשָׁע. וְהַנִּרְאֶה לְבָאֵר בָּזֶה, דְּהִנֵּה יֵשׁ שְׁנֵי דְּרָכִים בַּעֲבוֹדַת ה׳, יֵשׁ דֶּרֶךְ לַעֲסוֹק בַּגַּשְׁמִיּוּת כִּי בָּזֶה יֵשׁ נִיצוֹצוֹת קְדוֹשִׁים, וְזֶה הָיָה דַּרְכּוֹ שֶׁל עֵשָׂו לַעֲסוֹק עִם גַּשְׁמִיּוּת, אָמְנָם הַדֶּרֶךְ הַנִּבְחָר לַה׳ לִהְיוֹת בִּבְחִינַת (לעיל כה, כז) וְיַעֲקֹב אִישׁ תָּם יוֹשֵׁב אֹהָלִים, לַעֲסוֹק בַּתּוֹרָה הַקְּדוֹשָׁה בְּכָל רֶגַע וְרֶגַע, וּלְהַכְנִיס כָּל הרמ״ח אֵבָרִים ושס״ה גִּידִין לְתוֹךְ אָהֳלָהּ שֶׁל תּוֹרָה,
10b[Yitzchak Avinu understood that Yaakov did not need a blessing. Since Yaakov trusted in Hashem with all his heart, abundance would always come to him, and he would lack nothing. A blessing is needed only by someone who causes a blemish, Heaven forbid; that is why the blessing must be “commanded”16 for him. On the contrary, a blessing for a tzaddik like Yaakov could even harm him, by making him fall from his great trust in Hashem. The holy sefer Noam Elimelech explains something similar in the name of the holy Rebbe R' Zusha of Anipoli, on the verse “I will command My blessing”; see there.17 That is why Yitzchak Avinu “trembled a great trembling”18 when he heard that Yaakov Avinu had received the blessings. In his holy understanding, Yaakov did not need a blessing. On the contrary, only Esav, who is busy with physical things all day long, needs a tzaddik's blessing, so that he will not sink into the abyss.]
וְיִצְחָק אָבִינוּ הֵבִין בְּדַעְתּוֹ שֶׁיַּעֲקֹב אֵינוֹ צָרִיךְ לִבְרָכָה, כִּי כֵּיוָן שֶׁהוּא בָּטוּחַ בַּה׳ בְּכָל לְבָבוֹ, עַל כֵּן יָבוֹא אֵלָיו הַשֶּׁפַע תָּמִיד לֹא יֶחְסַר לוֹ כֹּל בָּהּ, וְכָל עִנְיַן הַבְּרָכָה שַׁיָּיךְ רַק לְמִי שֶׁעוֹשֶׂה פְּגָם חָלִילָה, וְעַל כֵּן צָרִיךְ לְצַוֹּת עָלָיו אֶת הַבְּרָכָה, וְאַדְּרַבָּה עִנְיַן הַבְּרָכָה לַצַּדִּיק כְּמוֹתוֹ יְכוֹלָה לְהָבִיא לוֹ פְּגָם, שֶׁיִּפּוֹל מִמִּידַּת הַבִּטָּחוֹן הַגָּדוֹל שֶׁלּוֹ, וּכְמוֹ שֶׁמְּבוֹאָר כַּיּוֹצֵא בָּזֶה בְּסֵפֶר הַקָּדוֹשׁ נוֹעַם אֱלִימֶלֶךְ (פרשת בהר) בְּשֵׁם הרה״ק רַבִּי זוּשָׁא מאנפולי עַל הַכָּתוּב (ויקרא כה, כא) וְצִוִּיתִי אֶת בִּרְכָתִי עי״ש, וְעַל כֵּן חָרַד יִצְחָק אָבִינוּ חֲרָדָה גְּדוֹלָה בְּעֵת שֶׁשָּׁמַע שֶׁיַּעֲקֹב אָבִינוּ קִיבֵּל אֶת הַבְּרָכוֹת, כִּי לְפִי דַּעְתּוֹ הַקְּדוֹשָׁה, לֹא הָיָה הוּא צָרִיךְ לִבְרָכָה, וְאַדְּרַבָּה רַק עֵשָׂו שֶׁכָּל הַיּוֹם הוּא עָסוּק בַּגַּשְׁמִיּוּת הוּא צָרִיךְ לְבִרְכַּת צַדִּיק כְּדֵי שֶׁלֹּא יִשְׁקַע בִּתְהוֹם.
- The verse (Vayikra 25:20–21) speaks of those who ask, “What shall we eat in the seventh year?” and promises, “I will command My blessing for you.” ↩
- Noam Elimelech, Behar; Vayikra 25:21. ↩
- Bereishis 27:33. ↩
In shortYaakov, wholly in the tent of Torah, needed no blessing and might lose trust through one; Esav, sunk in physical things, needed a tzaddik's blessing.
11[But Rivkah our mother knew that the blessing of Yitzchak the tzaddik reaches to the end of all generations. Yaakov Avinu would be able to sit in the tent of Torah all the days of his life, wholly in holiness and purity. But the later generations would not be able to hold on to that exalted standing and stay in the tent of Torah all the time. So she told Yaakov that he must take the blessings. This is what the Noam Elimelech wrote on the verse “And Rivkah said to Yaakov her son, saying.”19 These are his words: “Rivkah our mother wanted to sustain her children in exile, so that they too would have a little in this world. When she told Yaakov to receive material blessings from his father, her intent was directed to the upper worlds, for the sake of the spirituality within the physical, for there is nothing physical that does not hold spiritual sparks. And this is the meaning of ‘saying’ (lemor): her intent was toward another saying, for the sake of the spirituality.” Those are his holy words. The Midrash also hints at this: wherever the word “saying” appears, it refers to the generations,20 so that the tzaddik's blessing will accompany your children in all their ways.]
אַךְ רִבְקָה אִמֵּנוּ יָדְעָה שֶׁבִּרְכַּת יִצְחָק הַצַּדִּיק הִיא עַד סוֹף כָּל הַדּוֹרוֹת, וְאַף שֶׁיַּעֲקֹב אָבִינוּ יוּכַל לָשֶׁבֶת כָּל יְמֵי חַיָּיו בְּאָהֳלָהּ שֶׁל תּוֹרָה לִהְיוֹתוֹ כּוּלּוֹ בִּקְדוּשָּׁה וְטָהֳרָה, אֲבָל הַדּוֹרוֹת הָאַחֲרוֹנִים לֹא יוּכְלוּ לְהַחְזִיק בְּמַעֲמָד נִשְׂגָּב זֶה, לִהְיוֹת כָּל הַזְּמַן בְּאוֹהֳלָהּ שֶׁל הַתּוֹרָה, וְלָכֵן אָמְרָה לְיַעֲקֹב שֶׁהוּא צָרִיךְ לִיטּוֹל אֶת הַבְּרָכוֹת, וּכְמוֹ שֶׁכָּתַב בְּנוֹעַם אֱלִימֶלֶךְ עַל מַה שֶׁאָמַר בַּכָּתוּב וְרִבְקָה אָמְרָה אֶל יַעֲקֹב בְּנָהּ לֵאמוֹר, וְזֶה לְשׁוֹנוֹ, רִבְקָה אִמֵּנוּ הָיְתָה רוֹצָה לְקַיֵּים אֶת בָּנֶיהָ בַּגָּלוּת שֶׁיִּהְיֶה לָהֶם גַּם כֵּן מְעַט בָּעוֹלָם הַזֶּה, מַה שֶׁאָמְרָה אֶל יַעֲקֹב שֶׁיְּקַבֵּל בְּרָכוֹת גַּשְׁמִיּוֹת מֵאָבִיו, הָיְתָה כַּוָּונָתָהּ בְּעוֹלָמוֹת הָעֶלְיוֹנִים בִּשְׁבִיל הָרוּחָנִיּוּת שֶׁבְּתוֹךְ הַגַּשְׁמִיּוּת, כִּי אֵין לְךָ גַּשְׁמִיּוּת שֶׁאֵין בּוֹ נִיצוֹצוֹת רוּחָנִיּוֹת, וְזֶהוּ לֵאמוֹר, דְּהַיְינוּ שֶׁהָיָה כַּוָּונָתָהּ עַל אֲמִירָה אַחֶרֶת בִּשְׁבִיל הָרוּחָנִיּוּת, ע״כ מִדְּבָרָיו הַקְּדוֹשִׁים. וְגַם הָרֶמֶז בָּזֶה כְּמוֹ שֶׁכָּתוּב בַּמִּדְרָשׁ (בראשית רבה ע, א) דְּכָל מָקוֹם שֶׁנֶּאֱמַר תֵּיבַת לֵאמוֹר הַכַּוָּונָה לְדוֹרוֹת, שֶׁתִּהְיֶה בִּרְכַּת הַצַּדִּיק מַלְוֶה אֶת בָּנֶיךָ בְּכָל דַּרְכֵיהֶם].
In shortRivkah knew Yitzchak's blessing would reach generations unable to stay always in the tent of Torah, so Yaakov took the material blessings for their sake.
12May the Holy One, blessed be He, grant that we come to the middah, the character trait, of being content with little, and may we be privileged to receive an abundance of blessing always, until the coming of the righteous Redeemer. May He grant that we reach such a level that we feel Godliness in Hashem's blessing, and through this bring near the coming of Moshiach. Amen.
הקב״ה יְזַכֵּנוּ לָבוֹא לְמִידַּת הַהִסְתַּפְּקוּת, וְנִזְכֶּה לְקַבֵּל שֶׁפַע בְּרָכָה בִּתְמִידוּת עַד בִּיאַת גּוֹאֵל צֶדֶק, וִיזַכֵּנוּ שֶׁנַּגִּיעַ לְדַרְגָּה כָּזֹאת, שֶׁנַּרְגִּישׁ מִבִּרְכַּת ה׳ אֱלוֹקוּת, וְעַל יְדֵי זֶה נְקָרֵב בִּיאַת הַמָּשִׁיחַ אָמֵן:
In shortThe Rebbe prays for contentment, for constant blessing, and for feeling Godliness in Hashem's blessing, so as to bring Moshiach near.
Takeaway
Abundance is a test as well as a gift: misused, it can broaden us toward worldly pleasure and close the very channel it came through. When we bind it to the Torah, intending in our work and our spending only the Creator's honor, even the attribute of judgment agrees, and Hashem gives and gives again. We can ask Him for contentment like Chanina ben Dosa's, and for the heart to feel Godliness in every blessing He sends.
Learn this in the merit of Rav Dovid Matisyohu Rabinowitz. His yahrzeit and life ›
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English translation, notes and summaries © Zechusam.