לקוטי שיחות חלק י׳ - תולדות ב

Parshas Toldos

1. Our parsha^[1] relates that before Yaakov our father was blessed with the blessing "And may G‑d give you…," Yitzchak our father said, as an introduction, "See, the fragrance of my son is like the fragrance of a field which the L‑rd has blessed."

And our Sages said on this verse in the Sifri:^[2] "And so you find with Yitzchak, that he saw it (the Beis HaMikdash) built, and saw it destroyed, and saw it built and perfected in the Time to Come. 'See, the fragrance of my son' — behold, it is built" ["fragrance" refers to the offerings (whose nature is 'a pleasing fragrance'^[3]) brought in the Beis HaMikdash,^[4] and "my son," b'ni, means "built," banui]; "'like the fragrance of a field' — behold, it is destroyed" [as it is written,^[5] "Zion shall be plowed as a field"]; "'which the L‑rd has blessed' — behold, it is built and perfected in the Time to Come."

Seemingly this is not understood: how can it be said that all three things Yitzchak saw are an introduction to the blessing he gave Yaakov? Especially since one of them is the Beis HaMikdash in its destruction, whose cause was "because of our sins… the hand that was sent against Your Sanctuary."^[6] How could this too (whose content is the opposite of goodness and blessing) be an introduction to a blessing?

We must also explain why the destruction of the Beis HaMikdash is hinted here in (the word and) the concept of "field" (which is only because of what is written, "Zion shall be plowed as a field"^[6*]). That "the fragrance of my son" hints at the Beis HaMikdash in its built state is understood, for the offerings are by nature "a pleasing fragrance," as above, and the offerings are the main thing in the Beis HaMikdash.^[7] It is likewise well understood that the words "which the L‑rd has blessed" hint at the Beis HaMikdash built and perfected in the Time to Come, for its building and perfection in the future is the ultimate goal of G‑d's blessing.

But that the Beis HaMikdash in its destruction is hinted in "field" is not understood. Also, what difference does it make here that the House was destroyed in this way or another? Moreover, "shall be plowed as a field" took place after the destruction (the burning) of the Beis HaMikdash, and it is a separate matter.

2. All this will be understood by first considering what our Sages said (quoted by Rashi) on the verse that follows this introduction, "And may G‑d give you…": "May He give and give again."^[8] Seemingly there is a difficulty: what was lacking in the first giving ("may He give"), for which reason he blessed him with an additional giving ("and give again")? When the giving comes from the hand of flesh and blood, then even if it is a great and abundant gift, it is nevertheless limited (for the giver is limited), and it is therefore possible to complete it and add to it with giving upon giving.^[9] In our case, however, when the Holy One, blessed be He, is the Giver, even His first giving, from the kindnesses of the L‑rd,^[10] is certainly complete and without limit — just as He, may He be blessed, is without limit and in ultimate perfection. If so, what is added by "and give again"?

And even if we were to say that in a blessing from Above there is also a limit, and consequently there is room for the addition of "may He give and give again," this could be so when the subject is a particular blessing for a particular person (as with the blessings of the tribes by Yaakov our father and by Moshe our teacher, of which it says,^[11] "each according to his blessing he blessed them"). Since it is defined as a particular blessing to particular recipients, there is room to add further matters to the blessing itself or to include further recipients in it. In our case, however, the one blessed is Yaakov our father, who includes all the souls (as is known^[12] concerning "the beauty of Yaakov our father was a reflection of the beauty of Adam"^[13]), and the blessing too includes all the good of the entire order of descent of the worlds: "of the dew of the heavens and of the fatness of the earth." Especially since this is "of the dew of the heavens" — the loftiest and most praiseworthy in the heavens (as is known^[14] regarding the superiority of dew over rain), and also "of the fatness of the earth," the choicest of the earth. If so, what is meant by "and give again," once more?^[15]

We must also explain why it says "And may Elokim give you." The matter of blessing comes from the name Havayah,^[16] which is the attribute of mercy, and not from the name Elokim, whose nature is judgment and contraction.^[17]

3. All this will be understood through an analogy from the influence of a teacher upon a student. Two modes are possible in this: a) The student only receives the teacher's intellect. Even if he receives it in the loftiest way, to the point of identifying with the teacher's intellect,^[18] this influence nevertheless does not bring the student to innovate in it through his own power.

b) The student receives all of the teacher's intellect, in so lofty a manner that it also produces in him the ability to add and innovate in it through his own power.

This distinction is explained in the Mishnah in Avos,^[19] regarding the disciples of Rabban Yochanan ben Zakkai: Rabbi Eliezer ben Hyrkanos is "a cemented cistern that does not lose a drop," the loftiest level in the modes of receiving wisdom itself, while Rabbi Elazar ben Arach is "like a spring that flows ever stronger," meaning that he adds and innovates through his own power.

It is understood that the second mode of influence has a superiority over the first, as stated explicitly in the Mishnah there: "If all the sages of Israel were on one side of the scale, and Eliezer ben Hyrkanos with them, and Elazar ben Arach on the other, he would outweigh them all." The reason is simple: although "a cemented cistern that does not lose a drop" is a very lofty level of receiving and absorbing wisdom [for which reason Rabbi Eliezer ben Hyrkanos, in this quality, outweighs all the sages of Israel, including Rabbi Elazar ben Arach^[20]], the wisdom in the recipient is nevertheless limited — no more (although also no less) than what he received from his teacher. But one who is "like a spring that flows ever stronger," adding wisdom through his own power, has the ability to grow stronger and stronger without limit.^[21]

However, even the quality of this student, who is "like a spring that flows ever stronger" through his own power, is the result and the effect of the teacher's influence. For the task and goal of true influence also lies in this: that the teacher who influences him "stands him (the student) on his feet," so that he can come up with and innovate things through his own power. Thus even these innovations of his have their foundation in the teacher's influence [as is also understood from the wording of the Mishnah, in which the praise "like a spring that flows ever stronger" is listed in continuation and in connection with "Rabban Yochanan ben Zakkai had five disciples": this quality too is the result of his being a disciple of Rabban Yochanan ben Zakkai].

4. So too with the influence from Above through this blessing: besides the influence itself, it also has the elevation and superiority that it acts upon the recipient and "stands him" on a level at which he can make use of the influence through his own power.^[22] This is "may He give and give again":

The Holy One, blessed be He, will give him the entire influence itself (and this too is a complete thing, like a cemented cistern that does not lose a drop); "and give again" — the ability to grow stronger through his own power in this influence [and this too is "and may He give," for it is given by the Holy One, blessed be He, as above; it is part of the influence^[23]].

5. These two levels ("a cemented cistern that does not lose a drop" and "like a spring that flows ever stronger") exist also in man's service: the service of tzaddikim and the service of baalei teshuvah. The tzaddik walks on a straight path and serves G‑d in matters of Torah and mitzvos as they were given and bestowed from Above, and he is a vessel fit to receive all the supernal influences that come through Torah and mitzvos. The baal teshuvah's service is that he transforms willful sins into merits,^[24] meaning that he serves G‑d in the mode of transformation, to turn matters around so that they are not as they were given from Above.^[25] According to the arranged order of the service of refinement, it is impossible to refine and elevate things that are entirely from the kelipos of complete impurity; they can only be pushed away.^[25*] But through the service by one's own power of teshuvah,^[26] one refines and elevates even willful sins until they become merits.^[27]

And by this power the Jewish people bless the months eleven times a year:^[27*] besides G‑d's blessing the month of Tishrei, the blessing of the Holy One, blessed be He, also includes that the Jewish people will be able to bless the remaining months through their own power.

Even so, the service of the baal teshuvah, although it is by his own power, is also an influence from Above: the power to be aroused on one's own to return in teshuvah is given from Above.^[28]

Just as explained above in the analogy of teacher and student, that the level of "like a spring that flows ever stronger" has a superiority over the level of "a cemented cistern that does not lose a drop," so too the service of the baal teshuvah has a superiority over the service of tzaddikim. This is what our Sages said:^[29] "In the place where baalei teshuvah stand, complete tzaddikim cannot stand." And it is understood that the content of this superiority is along the lines above (in the analogy of teacher and student): just as the quality of "like a spring that flows ever stronger" is that it is on the level of the unlimited (unlike "a cemented cistern"), so too the quality of baalei teshuvah is the level of the unlimited^[30] in their service. As is known, the service of tzaddikim is in arranged gradual stages, ascent after ascent, whereas the service of the baal teshuvah breaks through all boundaries and limits, and his ascent is not gradual: "in one moment… and with great force."^[31]

6. Now these matters (influence from Above; service by one's own power) exist in general also in the service of tzaddikim themselves, every single day:

The beginning of the day's service is "Modeh Ani before You…," which is thanks for the influence from Above — "for You have restored my soul within me with compassion." Afterward too, he prays his prayer right away (as our Sages said,^[31*] "that my prayer be close to my bed"), meaning that he asks the Holy One, blessed be He, to bestow upon him all the blessings and influences from Above. And since he says a blessing over them with G‑d's name and kingship, the Holy One, blessed be He, certainly fulfills his request and bestows upon him.^[32] Thus the beginning of his day's service belongs to the receiving of influences from Above, and there is not yet in this his service through his own power. But afterward begins the service through his own power, in the study of Torah and the fulfillment of the mitzvos, which is "like a spring that flows ever stronger."

Nevertheless, in detail, even this service of the tzaddikim in Torah study and the fulfillment of mitzvos (throughout the day), since through it he fulfills what he was commanded (which is also an influence and an empowerment from Above), is not truly service through one's own power. That is found only in the service of teshuvah.

According to this it may be said that the blessing to Yaakov, "may He give and give again," includes not only supernal influences from Above in material and spiritual matters (in both details: a) receiving the influence itself; b) being able to make use of it through his own power), but also the influence of empowerment from Above for the service of G‑d in the two kinds of service above: the service of the tzaddikim ("and may He give") and the service of the baalei teshuvah ("and give again").

7. According to all the above, another matter will be explained: until this blessing by Yitzchak, we do not find anyone blessing in the wording "And may G‑d give you…." For until then there was not yet the possibility and the occasion for the service of teshuvah as it exists among the Jewish people:^[33] Avraham our father was a complete tzaddik, and the people who preceded him^[35] were not in the category of the Jewish people.^[36] And although Yishmael, Avraham our father's son, returned in teshuvah,^[34*] this was not on the level of the teshuvah of a Jewish person (which means: he himself sinned, and even when he sinned "he is a Jew,"^[37] and he is the one who returns in teshuvah). For of him our Sages said,^[38] "Avraham — from him came forth Yishmael": he came forth and separated from him.^[39] Since this is so, in his teshuvah it is not he himself who returns, but as if a different entity.

However, at the time of the blessing by Yitzchak, the possibility of teshuvah had already come about — in his son, in Esav. Although of him too it says "Yitzchak — from him came forth Esav," our Sages nevertheless explained^[40] the manner of his coming forth: he was "an apostate Jew,"^[41] and teshuvah does apply to him.^[42]

This also sweetens why Yitzchak^[43] wanted to bless Esav^[44] (with this blessing of "and may He give you"): he wanted to draw upon him the power for teshuvah^[45] (but Yaakov, being "a wholesome man," had the service of tzaddikim as his service).

But in truth this blessing too belongs only to Yaakov, for the service of teshuvah too, in its inner core and essence, is possible only in Yaakov^[46] and his children.^[47]

8. According to what has been explained above we will understand what is said in the Sifri, that Yitzchak saw the Beis HaMikdash in its building, in its destruction, and as it is built and perfected in the Time to Come: the Beis HaMikdash in its first building (not preceded by destruction) is the service of the tzaddikim,^[48] walking straight,^[49] and so forth; whereas the Beis HaMikdash in its destruction and afterward again in its building and perfection in the Time to Come is like the service of teshuvah that comes after the descent and the destruction.^[50]

It will also be understood why the sight of the Beis HaMikdash in its destruction also comes as an introduction to this blessing, for it fits the intent of the blessing: that the Holy One, blessed be He, "will give and give again" influence and empowerment both for the service of the tzaddikim and for the service of the baalei teshuvah.

It is also explained why they hinted at "the Beis HaMikdash in its destruction" specifically in the words "like the fragrance of a field," which allude to "Zion shall be plowed as a field," and not in something closer to the content of destruction:

The whole matter of teshuvah comes through bitterness and a broken heart: a person feels how "evil and bitter is your forsaking the L‑rd,"^[51] his heart breaks within him, and he is embittered and regrets his earlier deeds, and is aroused to complete teshuvah over the past and a good resolution for the future.

[So it is too at the lofty level of the teshuvah of tzaddikim, on the level of "and the spirit shall return to G‑d who gave it"^[52] — for even a complete tzaddik is on the level of "there is one who loves,"^[53] and consequently his service of teshuvah too results from the feeling of "evil and bitter is your forsaking."]

That is, he feels that his situation, conduct and deeds as they have been until now are not as they should be, and he must change them — that is, nullify his previous existence and self-image, in order to begin a new service and become a new existence.

This is the concept of "shall be plowed as a field." "Plowed" means "loosening the soil":^[54] he nullifies the existence that was there before — and this is the service of teshuvah.^[55]

Therefore "the Beis HaMikdash in its destruction," which indicates the service of teshuvah, is hinted in the matter of "shall be plowed as a field," for this expresses the service of teshuvah as a whole.

9. However, it is understood that the purpose of the bitterness and the teshuvah is that through them he should afterward rise higher in his service, in the actual fulfillment of Torah and mitzvos, with greater care and added vitality. For it is possible that a person may truly be embittered over his earlier conduct, and be aroused to true teshuvah, and nevertheless remain in the future in his earlier state regarding his service in Torah and mitzvos, immersed afterward in business and the like as before [and similarly it is possible even with one whose teshuvah is on a lofty level: that after the arousal, his service in Torah and mitzvos will be as in the past, without the movement of teshuvah being felt].

That is why the Sifri continues and adds, "that he saw it (the future Beis HaMikdash) built and perfected." That is, his blessing includes the truth and completeness of teshuvah: its good and lofty results in the fulfillment of Torah and mitzvos in a perfected manner and with added vitality, and this is hinted specifically in the Third Beis HaMikdash, which comes after the destruction.

On the other hand: for the results of teshuvah to be as they should, as above, the teshuvah must be of the lofty kind that suits its purpose. That is, even in the bitterness and in his teshuvah there must be a feeling of its intent and purpose, the fulfillment of Torah and mitzvos in the future.^[56] Therefore the results of teshuvah too are hinted in the words "field (shall be plowed)":^[57]

That is, the purpose of teshuvah is not the "plowing" in it (the bitterness and self-nullification), but the "field," which stands ready for sowing, growth and the bringing forth of fruit — the fulfillment of Torah and mitzvos that follows.

10. According to this it will also be understood why this blessing uses the name Elokim and not the name Havayah: since the main point of the blessing to Yaakov is that he be blessed in the service of teshuvah, which is bound up with bitterness, which is the concept of judgment and contraction — the name Elokim.^[58]

However, this is not the level of "Elokim" alone but "HaElokim," with the definite article, which is the knowledge and revelation that comes after concealment and contraction. This is the service of teshuvah, which comes after distance, and it is the preparation for the revelation of the matters of which it says, "No eye has seen, O G‑d, except You,"^[59] which will be revealed in the Time to Come, with the coming of our righteous Moshiach.

(From a talk of Shabbos Parshas Toldos, 5724)

Key Lesson

"May He give and give again": G‑d gives not only what we receive, but also the power to grow by our own strength, like a spring that flows ever stronger. That is the power of the baal teshuvah, who turns even his past into merit. Teshuvah is compared to a plowed field because bitterness over the past is not its goal: the field is plowed so that it can be sown, and true teshuvah is measured by the Torah and mitzvos that grow from it, leading to the Third Beis HaMikdash.