Rabbi's Sermons

Shabbat shalom!

The main topic of this week's Perasha Toldot is Yitzchak's blessing for his children. We understand that Yitzchak did not simply grant the blessing. Far from it, before granting the blessing for his eldest son, Yitzchak prepared both aspects of this important process: His son Esau, who did a great effort to prepare a special meal, and himself, who sent him to hunt and prepare the meal. Only when these conditions were met, to be satisfied and to have a preliminary conversation, Yitzchak was willing to bless his child. By sending Esau to hunt and cook, Yitzchak prepared him to have the intention and spiritual preparation for this humble, but important, ritual in his life.

Therefore, when Esau understood that he had lost his blessing, the pain was very great, as we read in Genesis 27: “³⁴ And when Esau heard the words of his father, he cried with a great and exceeding bitter cry, and said unto his father, ‘Bless me, even me also, O my father!’” and four verses later: “’Do you have one blessing only my father? Bless me, even me Oh my father!´ And Esau lifted up his voice and wept”. I understand Esau's anger against his brother, Yaacov, who stole his birthright; I can understand the anger against his mother, when he eventually knew that she was behind all this deception. However, Esau's cry was against his father Yitzchak. was so difficult to give another blessing? Was it possible that there was ONE blessing only? After all, Yitzchak himself knew that he had been deceived! by saying: "Your brother came with subtlety, and has taken away your blessing". Why not to bless him, what was "the big deal"? Didn’t Yaacov himself, years after, blessed all his sons? He did! Therefore, after such insistence, Yitzchak blessed both children, but with significant differences.

Yitzchak promised both children "the dew of heaven, and the fatness of the earth", but only to Yaacov, he added: "Let people serve you, and nations bow down to you; be lord over your brethren, and let your mother’s sons bow down to you”. To Esau, he blessed: "…by thy sword you shall live, and shall serve your brother; and it shall come to pass when you shall have the dominion, that you shall break his yoke from off your neck”.

Rashi (Rabi Shlomo ben Itzhaki), suggested that the difference between both blessings, lies in the beginning of each one. Yaacov’s blessing opens by saying: "וְיִתֶּן לְךָ הָאֱלֹהִים" Vayiten Lecha Elohim - "May God give you...", something that does not appear in Esau's blessing. Rashi explains: “What does Elohim mean? Judgment, if you deserve it for justice, I will give you, if not, I will not. Quite the contrary, to Esau the blessing will be granted, either way, if it is just or evil, yet he will have divine mercy”. This interpretation may surprise some, but in the end, it explains how generous Yaacov’s blessing was, that was given to him while being aware that it was achieved through a deception...

Rashi explains to the new generations today, that the divine blessings are not something “automatic”, but that they are “וְיִתֶּן לְךָ הָאֱלֹהִים” Vayiten Lecha Elohim, conditioned to the relations between the descendants of Yaacov and the divinity. In this special relationship with the children of Israel, there is not a cascade of blessings that is constantly falling from heaven. A reciprocity is required, between the people of Israel and God. Among the children to their parents... The concept of "blessing" is, within the Jewish belief, an integral part of the experience of faith and gratitude to the Creator of the world. However, what is a blessing? A request? A praise? In the ritual, there is a huge number of blessings that are expressed almost automatically in different situations, even when you see a rainbow! What is the origin of the word "Beracha - blessing"? My teacher and mentor, Rabbi Shlomo Fuks, explains that its essence lies at the root of the Hebrew word itself. The blessing - Bracha in Hebrew, comes from the word berech, which means “knee”. When we bend our knees, we lose our ego by involving our entire body in motion, as written in Psalm 35: ”כָּל עַצְמוֹתַי, תֹּאמַרְנָה, ה’ מִי כָמוֹךָ - All my bones shall say, Lord, who is like unto You”.

In the second part of the Shema Israel in the Book of Deuteronomy 11 is written: "¹⁴ והיה, אם שמוע תשמעו אל-מצוותיי... ונתתי מטר ארצכם בעיתו יורה ומלקוש ואספת דגנך ותירושך ויצהרך - if you shall hearken diligently unto my commandments… then I will give you the rain of your land in his due season, the first rain and the latter rain, that thou may gather in your wheat and your wine and your oil”. This is the "the dew of heaven, and the fatness of the earth" promised to Yaacov! But it is conditioned to our obedience, to submit our ego. This interpretation of Rashi, surpasses the idea, that there was really only ONE blessing, and that even though Yitzchak's eyes "were dim so that he could not see”, he was actually looking very clearly and deeply into the future... our future. Each of us, at some point along the way, has become a “blind Yitzchak” parent, that stands in front of a son or daughter “Yaacov”.

If the blessings are conditioned, then why to bless at all? Alternatively, we could ask ourselves: What is the value of a blessing we give or receive today, if at the end of the day, everything depends on our actions? That is precisely the teaching of this portion of the Torah! Yesterday during the services of the Shacharit Tefillin, there was a prayer for the new month of Kislev, asking for multiple blessings for all of us. Let us learn, however, that the strength of our blessings lies, not only in our songs or prayers, but also, in the actions that we are willing to do. Misheberach to the sick takes significant value, when together with our good wishes and songs; we go and visit them, comfort them, support their relatives and let them know that they are not alone. The blessings to our children will bear fruit, when they themselves, as the next generation and as descendants of Yaacov, will learn to preserve our traditions and maintain our faith.

The blessings of heaven can be unimaginable, but only, if our actions merit them. May the Eternal bless us with the "the dew of heaven, and the fatness of the earth" promised to Yaacov, for a good life, with health and peace. Amen!

Shabat Shalom!

Rabbi David Laor

November 21^th 2025