Parshas Toldos
1. In connection with the verse[1] "And the lads grew up," the Yalkut Shimoni says:[2] "And Esav was included, only that he spoiled his deeds." That is, "grew up" means (not only physical growth, in years, but) spiritual greatness, as the Yalkut says earlier, "the great man among the giants[3]… 'great' refers to Avraham, Yitzchak and Yaakov, who are called great." And that we find afterward that Esav was (not a "great" person spiritually, but on the contrary) wicked is because "he spoiled his deeds."
The Zohar[4] too explains that "And the lads grew up" means spiritual greatness. These are its words: "'And the lads grew up' — the side of Avraham caused them to grow, and his merit helped them; he would train them in mitzvos… to increase Yaakov and Esav." This is even more explicit and emphatic than the Yalkut's explanation above:
In the Yalkut one could interpret (at least in a forced way) that "grew up," which also refers to Esav, does not mean actual spiritual greatness, but only a possibility of being great spiritually, "only that he spoiled his deeds."
But the Zohar states explicitly that "grew up" means that Yaakov and Esav became actually great (spiritually), up to actually performing mitzvos: "he would train them in mitzvos."
This must be understood: how can it be said that Esav (in himself) was fit to be spiritually great, and even more, that he actually was great (only that afterward "he spoiled his deeds"), when on the verse "And the children struggled within her" our Sages say[5] (and the Zohar[6] itself brings this immediately after the above explanation of "And the lads grew up"[7]) that already in his mother's womb Esav "struggled" to go to idolatry?
Even more: immediately after "And the lads grew up" the verse continues, "And Esav was a man who understood hunting, a man of the field." That is, Esav's "growing up" was expressed in "And Esav was a man who understood hunting…" How then can it be said that "grew up" means spiritual greatness?
2. Seemingly one could answer (the first question above):
Our Sages say[8] that a child in his mother's womb "is taught the entire Torah… and when he comes into the air of the world an angel comes and strikes him on his mouth and makes him forget the entire Torah," (the main reason being that if he did not forget the entire Torah, his free choice would be lacking; for there must be "I have set before you… life and good, and death and evil"[9] equally).
From this it is understood in our case as well that at the time of birth this "conduct" (of struggling to go to idolatry) was forgotten by Esav (so that he should have free choice), and the training of Avraham and others had effect in full force.
But this is not sufficient, since after all his conduct in his mother's womb left an impression on him, a nature of being drawn to idolatry, which brought it about that he separated himself to idolatry when he grew up. As the Zohar states explicitly, his later separating himself to idolatry (when grown) came "because of this," for this is "the place that is fitting for me,"[10] from his struggling to go to idolatry in his mother's womb.
[This is similar to what we said on the side of holiness, that the study of the entire Torah in the mother's womb, although afterward "he makes him forget the entire Torah," is (because the study in the womb leaves an impression on the child) so that he should afterward be "drawn" to Torah.]
So the question returns to its place: how can it be said that "Esav was included (among the 'great')"?
3. On the verse[11] "And the children struggled within her" our Sages give[12] another explanation: the "struggle" and quarrel between Yaakov and Esav was "over the inheritance of two worlds," "for the sake of this world and the World to Come."
This is astonishing:[13] in what did the quarrel between Yaakov and Esav consist? Esav wanted this world and Yaakov the World to Come; so they had nothing to quarrel about!
We must say that Esav wanted not only this world and Yaakov not only the World to Come, but each of them wanted both worlds.
This is astonishing: why should Esav the wicked want the World to Come?[14]
4. This will be understood by first explaining the above statement of our Sages, that already in his mother's womb Esav struggled to go to idolatry. Seemingly this is most astonishing:
The Patriarchs were a "chariot"[15] for the Supernal Will, as the Alter Rebbe explains in Tanya[16] that "all their limbs… (and) were a chariot only for the Supernal Will alone, all their days." It is simple, then, that their offspring were born in utmost holiness, and in them is "the power of the father" (and on the contrary, the very essence of the father[17]). How then can it be that Yitzchak's son should be drawn by his nature to idolatry?!
That Esav afterward grew up wicked is no question, since "he spoiled his deeds": every person has free choice to conduct himself as he wishes.
And Esav chose (because of his surroundings, "the Canaanites among whom I dwell,"[18] and having dealings with Nimrod,[19] etc.) to spoil his deeds. But these are "his deeds," the deeds with which he (by his choice) spoiled himself. It did not come from Yitzchak, G‑d forbid; rather (as is precise in the wording of our Sages[19]), "Yitzchak (from whom) came forth Esav": Esav went out and separated — "came forth and separated"[20] — from the domain of Yitzchak.
But here it is said that even before he was born — that is, even before separating from his connection with (Yitzchak and) Rivkah — he was already drawn to idolatry!
[And it was rooted in him to such a degree that it brought it about (as above from the Zohar) that he separated himself to idolatry when he grew up.]
5. The explanation of this:
It is known[21] regarding "the deeds of the Patriarchs are a sign for the children" that "the deeds of the Patriarchs" are the empowerment for the service of ("the children") the Jewish people. From this it is understood that all the modes of service of G‑d found among the "children" are found also (at least in the manner of a "sign") in the deeds of the Patriarchs.
The Rambam in Shemoneh Perakim[22] explains at length the two modes of service: "the perfect pious one" (who from the outset desires only good) and "the one who subdues his nature" (who "desires evil actions… and subdues his nature").
This calls for explanation: since "the Patriarchs are the chariot," as above, where is the "sign for the children" from "the deeds of the Patriarchs" for the service of "one who subdues his nature"?[23]
Even more: one who "subdues his nature" at least does no actual evil. He only desires "evil actions," but in practice he "does (only) what is good." The Jewish people also have the service of teshuvah, to repair a deed that is not good. How does the matter of teshuvah (in the plain sense) apply in "the deeds of the Patriarchs," so that it should become a "sign"?
6. Seemingly one could answer that although the Patriarchs had no disturbances from within, G‑d forbid,[24] there were disturbances from without, from their surroundings (as above), which they had to "subdue."
It follows that their service was divided into two kinds: the service of rising from level to level within holiness itself, and their overcoming the obstacles from without. This overcoming and "subduing" in the service of the Patriarchs is an empowerment (a sign for the children) for the service of "one who subdues his nature."
But this is seemingly not a sufficient explanation, because in several details it is harder to be "one who subdues his nature" (to overcome obstacles from within) than to overcome obstacles from without. According to this, how is there an empowerment from the deeds of the Patriarchs for this service of the Jewish people?
One of the explanations of this: the quality of "one who subdues his nature" lies in this, that this "might"[25] against his nature brings out how strongly he is bound to G‑d: although he desires evil actions, this nevertheless does not weaken his will to obey G‑d and do only good.
So too — and even more so — is the quality and "might" of a baal teshuvah:[26] although he failed and committed a sin, his inner bond with G‑d is of such strength that it brings him to subdue the evil, to regret the past and to return to the service of G‑d.
That is why "the deeds of the Patriarchs are a sign for the children" also with regard to the service of "one who subdues his nature" and the service of teshuvah: this strength of bond with G‑d, which nothing can weaken, one has by inheritance from the Patriarchs, who were always a "chariot" for G‑d, such that no interruption, "even for one moment,"[27] could occur in this.
Therefore, although the "might" of the Patriarchs was actually expressed only in relation to obstacles from without, the cause of the "might" — the strength of the bond with G‑d — is an empowerment for the children regarding their obstacles from within.[28]
7. Since the service of the Patriarchs was divided into the two kinds above, this was also reflected in their offspring: the Patriarchs had two kinds of "offspring," corresponding to the two kinds of service[29] — "the perfect pious one" and "the one who subdues his nature."
In our case, these are "the generations of Yitzchak" — Yaakov[30] and Esav mentioned in the parsha:[31] Yaakov is "a wholesome man, dwelling in tents" — "the perfect pious one"; and Esav is "a man who understood hunting…" — corresponding to the service of one who subdues his nature. And this began already as "offspring" — they struggled in their mother's womb.
The difference, however, is this: with the Patriarchs, who are the chariot, there is no place for any existence of evil, G‑d forbid. But with their offspring, since offspring are not "Patriarchs" but outside them, an existence of evil is possible. Only since they are offspring of the Patriarchs, it is (not actual and complete evil,[32] but) in such a way that its existence is only to call forth through it the matter of subduing one's nature.
[This is similar to what is explained in the saying of our Sages,[33] "I do not know in which of them He desires, in the deeds of these (the deeds of the wicked) or in the deeds of those (the deeds of the righteous)." Seemingly this is astonishing: how could it occur to anyone that G‑d should desire the deeds of the wicked?
The explanation of this is[34] that the desire in the deeds of the wicked is the desire in subduing those deeds, the service of teshuvah. From G‑d's standpoint, for "evil cannot dwell with You,"[35] the existence of "the deeds of the wicked" is (not the evil, G‑d forbid, but) the service of teshuvah that comes through it.[36]]
So too regarding Esav: that he was, and afterward was born, with a nature of being drawn to idolatry was (from Yitzchak's standpoint) only so that through this the service of subduing one's nature could be carried out.
But since Esav had free choice, "he spoiled his deeds" and "came forth from him": he separated himself from (the holiness of) Yitzchak, and on the contrary, brought the evil from potential to actual.
8. According to this we will also understand the "struggle" and quarrel between Yaakov and Esav over "the inheritance of two worlds." Since this speaks of Esav as he was still in his mother's womb — that is, as he was still within the domain of holiness, as above — it is understood that his wanting this world at that time is a matter in holiness, a positive thing, which comes as a result of his being "the offspring" of Yitzchak.
One of the differences between the service of "the perfect pious one" and of "one who subdues his nature" is this: for "the perfect pious one," since his service is rising from level to level within holiness itself, he feels that the main thing and the goal is the completeness of ascent — the World to Come (which is a clear world, without any mixture of good and evil, entirely holy), and he strives and wants this.
But one who subdues his nature feels that the main quality consists in the service in this world, where there are obstacles, hindrances, concealments and hidings, and he overcomes and subdues them.
That is why the "struggle" between Yaakov and Esav was over "the inheritance of two worlds": each of the two modes of service includes the other mode as well. Even "the perfect pious one" must do his service specifically in this world; and on the other hand, one who subdues his nature must rise from level to level within holiness itself. He must tear himself away from this world (even from the service with this world, refining this world and transforming it to holiness[37]) and devote himself (at least from time to time) to the service of (the World to Come within this world), "dwelling in tents."
The difference, however, is that for the perfect pious one, the descent into this world is for the sake of the World to Come — to reach, through this world, the highest level of ascent in holiness. And for one who subdues his nature it is the reverse: his occupying himself with "dwelling in tents" is so that his service with (and in) this world should be completely perfect.
Therefore, from the standpoint of Yaakov's nature, "dwelling in tents," his decision is that one must want the World to Come, and this world too is for the sake of the World to Come. But from the standpoint of Esav's nature, the main thing for him is this world (the elevation that comes through the service in this world), and (the service of) the World to Come is for the sake of the service in this world.
9. This also explains what our Sages say, that "And the lads grew up" means spiritual greatness, and the Zohar's further addition that Avraham trained (also) Esav in mitzvos until he became actually great (spiritually):
Avraham, having the power of "he will command his children and his household after him, and they will keep the way of the L‑rd…,"[38] brought about in Esav that he should actually subdue his nature.
This is what the verse continues: that Esav's "growing up" was expressed in "And Esav was a man who understood hunting, a man of the field." For this too (as it is from the standpoint of Avraham and Yitzchak) is a positive thing:
Being "a man of the field," who does his service in the world, then in order to overcome and subdue the concealments and hidings of the "field," Esav had to be "one who understood hunting," as Rashi explains,[39] "to trap and to deceive." As explained in several places,[40] to carry out the service in the world one must come to the matter of "deception," so to speak: one must put on "the garments of what is being refined." That is, the soul occupies itself with worldly matters (such as eating and drinking and so on), which superficially have no connection to it, and through doing these things for the sake of Heaven and so on, it refines the sparks of holiness found in physical things.
But all this is only as the matter is from the standpoint of Avraham and Yitzchak. In actuality, after Avraham's training ceased[41] and Esav "came forth," tearing himself away from his connection to Yitzchak, he spoiled himself and became "a man who understood hunting, a man of the field" in the plain sense; he went out to evil ways.
10. The above explanation — that as Esav is born from Yitzchak he is good — fits and is derived from the Alter Rebbe's explanation[42] of the reason Yitzchak wanted to give the blessings to Esav.
It is because Yitzchak looked at Esav as he is from the standpoint of his "head" (his root), where one feels, as above, the good and elevation of the matter and order of service in the world: not to be affected by the concealments in this world, but on the contrary, to act and subdue, so that the world itself should be refined and raised in holiness.
Even so, the blessings were given specifically to Yaakov, for only he had the power to refine this world:[43] specifically through being one who "dwells in tents" (having the power of Torah) can one afterward refine this world and make of the world a dwelling for Him, may He be blessed.
11. And this is also the directive for actual service:
Although the Jewish people are the children of Yaakov, this does not mean that they should be content with the service of "dwelling in tents" — as our Sages said,[44] "Whoever says, 'I have nothing but Torah,' even…" Rather, they must also have the service of "a man of the field," for this service too was handed over to Yaakov.
This is the hint[45] in Rashi's commentary on "And these are the generations": "Yaakov and Esav mentioned in the parsha." A Jew must know that both "generations" (kinds of service) are necessary, both (the service of) Yaakov and (the service of) Esav — but not, G‑d forbid, as Esav actually was, but in the manner "mentioned in the parsha," as Esav (and his service) are according to the Torah.
In order to carry this out, one must first put the service of Yaakov, "a wholesome man, dwelling in tents" [as is also hinted in Rashi's commentary above, for he reverses the order of birth and places Yaakov before Esav]. First one must devote oneself to the study of Torah, and in the manner of "a wholesome man": studying Torah wholesomely — not trying to twist, G‑d forbid, what is written in the Torah, reading one's own inclinations into the Torah, G‑d forbid, but seeking the truth of Torah.
Together with this one must know that one may not stop there. After the service of "dwelling in tents" one must act in the "field," to "catch" game from the matters of the world and make from it "delicacies" for G‑d,[46] our Father in Heaven.
And in order to carry out this service one must be "one who understands hunting": one must "put on" the garments of the world and know what is going on in the world. When one speaks with a Jew who, may G‑d spare us, is found in the "field," and one must draw him close to Yiddishkeit, one cannot speak to him in the Holy Tongue and in a style suitable for those who "dwell in tents." One must speak in the language of the country, and the content of the words must be in a "garment" suitable for "a man of the field." In the words of the Rambam:[47] "One should motivate him with things that are dear to him in his youth… nuts… and when he grows older, fine shoes, and when he is more mature in his intellect, money… or honor. And all this is disgraceful, but it is needed because of the small intellect of man."
And although for now he speaks about striving for nuts and so on, since he does so in continuation of his service as one who "dwells in tents," this protects him, so that his service in the field will be according to the ways of the Torah:[48] it is "the generations of Yitzchak… mentioned in the parsha."
And through carrying out the service of "the generations of Yitzchak" in both of the above kinds of service, we will soon merit the time when they will say to Yitzchak, "For You are our Father,"[49] in the true and complete Redemption through our righteous Moshiach.
(From a talk of Shabbos Parshas Toldos, 5741)
Key Lesson
Being a child of Yaakov does not mean staying only in the tent. First comes wholesome Torah study, seeking its truth without bending it. Then one must go out to the field, speaking to another Jew in his language and in terms he can receive, even "nuts" at first. Because the service in the field grows out of the tent, it stays within the ways of the Torah, and it brings the Redemption closer.