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by Zvi Akiva Fleisher

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Ch. 25, v. 22: "Habonim b'kirboh" - The sons inside her - Ibn Ezra explains that although the word "bonim" should only apply after they are born, nevertheless, the verse expresses itself in a manner of considering the eventual outcome, that they would be born and be called sons. We might say that this word is used to allude to the fact that two great nations will emerge from them. Read "bonim" with a "cholom," builders. (n.l.)

Ch. 25, v. 30: "Haliteini Noh Min" - Feed me now from - The first letters of these three words spell HoMoN. The Baal Haturim says that this is an allusion to the halacha in Sh.O. O.Ch. 695:2 that one should drink wine and eat seeds at the Purim meal. (see Rambam hilchos Kila'im 1:8 who says that "adashim" are considered seeds)

Ch. 25, v. 30: "Min ho'odome ho'odome ha'zeh" - From this red red - Why the double "odome?"

1) Something that is red is called "odome." Something that is very red is called "adamdam." The double "odome" is as if it said "adamdam." The lentil soup was deep red. (Chizkuni)

2) He asked for two red items, the red lentils and the red soup. (Medrash Seichel Tov)

3) He asked for two red items, the red lentil soup and red wine that Yaakov had prepared. (Medrash Hagodol)

The gemara Sanhedrin 70a says that one reason wine was created was to serve to mourners.

4) He was so close to passing out from hunger that he repeated this word to convey the need to feed him immediately. (Rashbam)

The Rashbam surely translates "noh" of our verse as NOW rather than "please."

Ch. 26, v. 1: "Va'y'hi ro'ov bo'oretz milvad horo'ov horishon" - And there was famine in the land besides the first famine - M.R. writes that ten famines come upon the world. The first was in the days of Odom, the second in the days of Lemech, the third in the days of Avrohom…… If so, why is the famine on the days of Avrohom not called the third famine? Ramban and Rabbeinu Bachyei explain that "rishon" does not mean the first, as I have translated it, but rather, "previous."

Pirkei d'Rebbi Eliezer chapter #26 clearly states that the first famine that came upon the world took place in the days of Avrohom, so we translate "horishon" as "the first."

It would seem that even according to the M.R. we are able to translate "horishon" as the first. The verse says "Va'y'hi ro'ov bo'ORETZ." The famines of Odom and Lemech took place outside of Eretz Yisroel.

Alternatively, even if those famines were so wide spread that they also affected Eretz Yisroel, "bo'oretz" can be understood as affecting only Eretz Yisroel, hence the famine in the days of Avrohom was the first of that sort. (n.l.)

Ch. 26, v. 1: "Va'yeilech Yitzchok el Avimelech melech Plishtim Groroh" - And Yitzchok went to Avimelech the king of Plishtim to Gror - His father Avrohom made a peace covenant with Avimelech. Yitzchok therefore went to him, hoping he would help sustain him during this famine, and he would thus avoid having to descend to Egypt. (Paa'nei'ach Rozo)

Ch. 26, v. 3: "Es kol ho'arotzos ho'eil" - All these lands - Usually we have "eileh" rather than "eil."

M.R. explains that "eil" is am allusion to the lands being occupied by tough people.

Alternatively, "eil" is an abridged form of "eileh," indicating that not all the lands promised to Avrohom would be conquered by the bnei Yisroel. The lands of Keini, Knizi, and Kadmoni will have to wait for the final ingathering of the bnei Yisroel from golus.

Possibly, this is an allusion to vanquishing the 31 kings who would occupy Eretz Yisroel when Yehoshua would bring the bnei Yisroel back. "Eil" has the numeric value of 31. (n.l.)

Ch. 27, v. 35: "Boh ochicho b'mirmoh" - Your brother has come with cunning - The epitome of truth was embodied by Yaakov, as per the verse, "Ti'tein emes l'Yaakov" (Michoh 7:20). Even where it was in place to act with cunning/deceit, as with Sh'chem and Chamor, as did Shimon and Levi, Yaakov did not, as explained by MVRHRHG"R Yaakov Kamenecki ztllh"h in Emes l'Yaakov. How was Yaakov then able to do so here? A person creates a sphere of influence around him even in inanimate objects (see Beis haLevi near the beginning of parshas Noach). Yitzchok told Eisov that it was because Yaakov had donned Eisov's apparel, which had absorbed Eisov's characteristic of deceit. This is "boh ochicho b'mirmoh." He has entered your deceitful clothing. (Shomati)

Ch. 27, v. 35: "Va'yikach bircho'secho" - And he has taken your blessing - We find the word "bircho'secho" in T'hilim 3:9, "LaShem ha'y'shu'oh al amcho virchosecho seloh." The message might well be that Yaakov wrested the blessings out of Eisov's hands through the cunning of Rivkoh, to be dressed as Eisov. This is a portender of receiving blessings in the future. Even if the bnei Yisroel are not on their best behaviour and somewhat resemble Eisov, they will still receive a blessing. This is "al AMCHO," upon Your nation even when they have the title AM, a lower level, still "vircho'seho seloh," there will always be Your blessing. (Adaptation of taped lecture on the parsha by Rabbi B.Z. Feldman shlit"a)

Ch. 27, v. 41: "Yik'r'vu y'mei eivel ovi" - The days of my father's mourning will draw near - M.R. offers some very interesting explanations for these words. Eisov thought to himself, "When Kayin killed Hevel, their father then had more children. I will act otherwise. First I will kill my father (the days of my father's mourning refers to others mourning his death). Then I will kill Yaakov and become the lone inheritor of everything."

Alternatively, "If I will kill Yaakov, Eiver's court will judge me as a murderer and punish me. Instead I will tell my father-in-law Yishmoel that I have a claim to the primogeniture benefits (b'choroh), and he will surely stand up for me and kill Yaakov. I will then kill Yishmoel, claiming that I am the blood-redeemer for my brother's death." This is "Yik'r'vu y'mei eivel ovi." I will hasten my father's mourning both the death of his brother and his son.

This second explanation more accurately explains "eivel ovi," meaning mourning of his father, not death of his father. (Matnos K'hunoh on M.R.)

Ch. 27, v. 46: "Katzti v'chayai mipnei bnos Cheis" - My life is disgusted because of the daughters of Cheis - The story is told of Rabbi Moshe Bick who noticed an increase in family discord of newlyweds that led to divorce. He let it be known that he strongly suggested that when a boy and girl date in pursuit of marriage that they date at least eight times to become more acquainted with each other and thus minimize "surprises" after marriage. When this came to the ears of the Holy Admor of Satmar, he sharply disagreed, saying, "'Katzti v'chayai mipnei bnos CHES," I am disgusted with meeting girls EIGHT times." Upon hearing this, Rabbi Bick responded to the Rebbe, that although he is much subservient to him, nevertheless, the Rebbe is honoured with "sidur kidushin" while Rabbi Bick is honoured with "sidur gitin." Being exposed to the issues involved, he asked the Rebbe to acquiesce to his opinion. The Rebbe accepted this.



See also Oroh V'Simchoh - Meshech Chochmoh on the Weekly Parsha, Chasidic Insights and Chamisha Mi Yodei'a

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