לקוטי שיחות חלק י׳ - תולדות א

Parshas Toldos

1. On the verse^[1] "And he moved away from there and dug another well, and they did not quarrel over it; so he named it Rechovos, and he said, 'For now the L‑rd has broadened things for us, and we shall be fruitful in the land,'" Rashi quotes the words "and we shall be fruitful in the land" and explains: "As the Targum renders it:^[2] v'nifush b'ar'a" ("and we shall increase in the land").

The commentators^[3] wrote on Rashi's intent: seemingly "u'farinu" is in the past tense; and since he said "for now the L‑rd has broadened things for us," how could he say "we have — already — been fruitful in the land"? Therefore Rashi wrote that "u'farinu" here means "v'nifush," in the future.

But plainly this cannot be said. For we find in the Torah a great many times^[4] words in the past tense whose initial vav converts them to the future. If so, it is simple in our case as well that "u'farinu" (with a vav) means that we shall be fruitful in the future. There is no difficulty here, and no need for Rashi to explain it (just as he does not explain it in the other places).

It also requires explanation: Rashi explains the word "u'farinu" and not the word "in the land" [for "b'ar'a," quoted in Rashi, adds no explanation of the word "in the land"]. If so, why does he also quote the words "in the land"?

2. The explanation of this: "u'farinu" comes from the word "pri" (fruit), and the meaning of the verse is "and we shall produce fruit." And since the subject is "for us" — people who will produce fruit — the intent is that they will be fruitful with sons and daughters,^[5] similar to what is written,^[6] "Be fruitful and multiply."

On the other hand, it is understood that our case is not like that one:

On the verse "Be fruitful and multiply," Rashi explains: "Had He said only 'be fruitful,' one would beget one and no more. Then came 'and multiply,' that one should beget many"^[7] — that is, the word "be fruitful" is suitable even for a single child. But in our case, where "and we shall be fruitful" follows "for now the L‑rd has broadened things for us (and as a result of this) and we shall be fruitful in the land," it is not at all reasonable that the intent is that "one begets one and no more," meaning only that he will not be childless — for that is no "broadening" at all! Consequently it is understood that "and we shall be fruitful" here is like what is written,^[8] "I will not drive them out from before you in one year, lest the land become desolate… Little by little I will drive them out from before you, until you are fruitful (tifreh)," where "tifreh" means that there will be many people in the land. So too here,^[9] "and we shall be fruitful" means "that one begets many."^[10] But according to this there is a great difficulty: Yitzchak and Rivkah had only two sons, Yaakov and Esav. How can the expression "and we shall be fruitful" (which follows "broadened") apply to that?^[11]

Therefore Rashi explains that "and we shall be fruitful" does not refer to children (as in "be fruitful and multiply") but means "v'nifush." And Rashi has already explained this word, on the verse^[12] "The name of the first is Pishon," where Rashi says: "Because its waters are blessed and rise and irrigate the land, it is called Pishon, as in^[13] 'u'fashu parashav'" — that is, the thing itself increases and grows. So too here, the intent is that Yitzchak himself will be in abundance and greatness, and so forth,^[14] as it is written,^[15] "And the man became great, and he grew ever greater, until he was very great. And he had flocks of sheep and herds of cattle and a large household."^[16]

But according to this, why does Rashi cite it in the name of the Targum? He should have explained it on his own, because of the compelling reason just mentioned in the plain meaning of the verse.^[17]

The reason for this: in most places where the Torah uses the expression "be fruitful" and the like, the Targum renders "pushu" and the like. That is, in the view of the Targum, even where the subject is the bearing of children (the producing of fruit), it also carries the content of "increase" (for through this the one who begets also increases). From this it is understood — in the view of the Targum — that when the meaning of "and we shall be fruitful" is only increase in oneself, as in our case, this meaning is no exception compared with the other places, since this content is included in the meaning of the word everywhere.

That is why Rashi points to the Targum: to teach us that this meaning ("v'nifush") is not in the category of "I have found no parallel to it,"^[18] since this content is present in all the places.

3. However, this whole explanation does not seem compelling. "And we shall be fruitful" can be explained as referring to children (fruits) and nevertheless still fit "the L‑rd has broadened things for us," based on what Rashi already wrote in Parshas Vayeira:^[19] "Grandchildren are like children." If so, it could be said that it refers to the sons of Yaakov,^[20] who were twelve (and Dinah^[21])?

That is why Rashi quotes at the beginning of his commentary "(and we shall be fruitful) in the land" (and consequently also writes in his explanation "(v'nifush) b'ar'a"). For Yaakov's sons were not born in the land (of Gerar — nor in Eretz Yisrael at all^[22]) but outside the land, and consequently "and we shall be fruitful in the land" does not refer to them.

There is a further point to examine in this commentary of Rashi: why does he quote the wording of the Targum? He should have written only "as the Targum renders it" — his custom in many places — and the student would look at the Targum on this verse.

The explanation: there are two versions of the Targum here: a) v'yafshinana, b) v'nifush. Rashi quotes the Targum's wording to teach us that the correct version is "v'nifush"^[22*] — and although it is not the business of Rashi's commentary to inform us of the version of the Targum, here it makes a difference in the plain meaning of Scripture: "v'yafshinana" means that He will increase us, and it refers to "the L‑rd," mentioned earlier in the verse; "v'nifush" means that we (of ourselves) shall increase,^[23] and it refers to Yitzchak and his household.

4. From the "wine of Torah" in this commentary of Rashi: Rashi quotes the Targum's wording "v'nifush b'ar'a," for the verse contains two matters: a) "For now the L‑rd has broadened things for us" — what comes from Above. b) "V'nifush b'ar'a" — the service of man. And Rashi is hinting that the purpose of "the L‑rd has broadened things for us" is "v'nifush b'ar'a": that man should do the work. The ultimate intent in G‑d's creation of the world and of man^[24] ("the L‑rd has broadened") is that man should labor and serve in it, as it is written,^[25] "Man is born to toil."

And the manner of the service is "v'nifush b'ar'a": that a person should work with the world and its matters until he reaches the level at which he, so to speak, adds ("v'nifush") to creation as it was created by G‑d — that is, he reveals G‑dliness (through Torah and mitzvos) even in such a place where, from the standpoint of creation, G‑dliness is not manifest.^[26] As our Sages said,^[27] "He becomes a partner with the Holy One, blessed be He, in the work of creation" [and more than this, our Sages said:^[28] "Just as the Holy One, blessed be He, creates worlds, so does your father create worlds"].

However, one could argue: how is this possible? Since the Holy One, blessed be He, created the world, and created it with these limitations, how can a human being or an angel — a created being — add to it?

This too is hinted at the outset of the verse: "For now the L‑rd has broadened things for us." That is, the very power by which man ("for us") is able to broaden and add to creation comes from G‑d, who broadened and gave the Jewish people a power beyond measures and limitations. Therefore they are able (and consequently it is their task) to nullify the limitations of the world and to broaden it spiritually, and consequently also materially — for through this they add blessing and "the land will give its produce," and the Holy Land is like a deer,^[29] where physical space itself expands, etc. — until "v'nifush b'ar'a."^[29*]

5. This matter is also hinted in what is written,^[30] "I am the L‑rd your G‑d who brought you up from the land of Egypt; open your mouth wide and I will fill it." Here too there are two matters: a) "I am the L‑rd your G‑d who brought you up from the land of Egypt" — what comes from Above. b) "Open your mouth wide (and I will fill it)" — what man must do: to widen the mouth^[31] beyond what it is from the standpoint of creation (as said above, that man must add to and broaden creation).

This too requires explanation: since the Holy One, blessed be He, created the mouth in a particular way, as it is written,^[32] "Who gave man a mouth?… Is it not I, the L‑rd?" — how can a human being widen the mouth?

The answer to this comes at the (beginning of the) verse: "I am the L‑rd your G‑d who brought you up from the land of Egypt." "The land of Egypt" is a land of straits, boundaries and the like,^[33] and the Holy One, blessed be He, "brought up" the Jewish people from Egypt and from these boundaries. For the verse is precise, and does not write "who took you out" (as in most places) but "who brought you up": G‑d raised them above limitations. Therefore one can, and must, "open your mouth wide" (and the world) — to nullify the limitations.^[34]

This is the will of the Holy One, blessed be He, in the creation of the world: that the Jewish people should add to it through their service, and He is the One who gives them the power for this, as said above.

[This is also the explanation (in the inner dimension of the matter) of the argument of Turnus Rufus the wicked:^[35] "If your G‑d loves the poor, why does He not sustain them?… (Giving charity) makes them liable to Gehinnom," and of Rabbi Akiva's reply: "But we are called children…" He argued that since the Holy One, blessed be He, created the poor in a state of poverty, how can anyone add to this (by giving charity^[36])? To this Rabbi Akiva answered that the Jewish people are the children of the Holy One, blessed be He. From this it is understood: a) that one must give charity, as in the plain meaning of the Gemara; b) how they can change the order of creation, for they are "truly a part of G‑d Above," as a son is, etc.^[37] The Jewish people have a power beyond limitations, and consequently (not only is this not against His will, but) it is His will. On the contrary: He is the One who gives the power for it.]

This verse states explicitly that the Holy One, blessed be He, promises and gives still more: He not only gives power before the service, but also helps afterward, so that the service will bear fruit and reach its purpose, bringing about an addition in the world. As the verse concludes: "and I will fill it" — when a person does his part, "open your mouth wide," he is assured "and I will fill it," that the Holy One, blessed be He, will fill his "mouth."

This too is hinted in the verse of our parsha: "and we shall be fruitful in the land" is not an expression of prayer or request and the like (where it is doubtful whether it will actually happen^[38]), but an expression of certainty. For, as said above, we are assured that if one fulfills the will of the Holy One, blessed be He, and does the service He demands, one certainly reaches the goal. And one brings about not only "and we shall be fruitful in the land" in the Holy Tongue, but also "as the Targum renders it, v'nifush b'ar'a."

As explained regarding^[39] the language of Targum, it is mundane and not holy. And in our case: one brings about broadening and addition not only in the world as it is in the Holy Tongue (and this too is "olam," world, from the word "he'elem," concealment^[40]), but even in mundane matters, and so forth, of the world — "b'ar'a," the language of Targum — so that in them too a dwelling for Him, may He be blessed, is made.

And when this service is completed, the promise^[41] will be fulfilled: "And the glory of the L‑rd will be revealed, and all flesh together will see that the mouth of the L‑rd has spoken."^[42]

(From a talk of Shabbos Parshas Chayei Sarah, 5730)

Key Lesson

Yitzchak's "and we shall be fruitful in the land" is his own growth, in the words of the Targum: "v'nifush b'ar'a." G‑d created the world with limits, yet He wants us to go beyond them, and He Himself gives the power to do so and promises the result: "open your mouth wide and I will fill it." A Jew's service is not only to keep what was given, but to add G‑dliness even in the most mundane matters, until they too become a dwelling for Him.