Chasidut su Genesi 27:38
וַיֹּ֨אמֶר עֵשָׂ֜ו אֶל־אָבִ֗יו הַֽבְרָכָ֨ה אַחַ֤ת הִֽוא־לְךָ֙ אָבִ֔י בָּרֲכֵ֥נִי גַם־אָ֖נִי אָבִ֑י וַיִּשָּׂ֥א עֵשָׂ֛ו קֹל֖וֹ וַיֵּֽבְךְּ׃
Esaù disse a suo padre: Hai tu forse, padre mio, una benedizione sola? Benedici anche me, padre mio! Ed Esaù proruppe in un sonoro pianto.
Kedushat Levi
Genesis 27,38. “do you really have only one blessing that you can dispense, my father?;While there is a rule that life as well as blessings originate from one holy source, this rule brings in its wake the possibility that the “left” side of the emanations can also be the seat of life, as when G’d created the universe He arranged that the forces of evil and those of good be at par with one another least on the surface. [Otherwise freedom of choice granted to man would be meaningless. Ed.] Both the Ari z’al and others preceding him, including Rashi, stated that holiness is also known as אחת, “a state of unity.” Rashi points out that when the descendants of Yaakov set out on their journey to Egypt and their names had been listed individually, the Torah (Genesis 46,27) concluded the list with כל הנפש, “the sum total of the soul,” (singular) when referring to this family. On the other hand, when the Torah reports Esau and his family leaving the Holy Land in order to settle in the region of Seir, (Genesis 36,6) Esau’s descendants are referred to as נפשות, “souls” (pl.). Such nuances in the Torah reveal to us that not all souls originate in the same region of the diagram portraying the emanations.Genesis 27,38. “do you really have only one blessing that you can dispense, my father?”;While there is a rule that life as well as blessings originate from one holy source, this rule brings in its wake the possibility that the “left” side of the emanations can also be the seat of life, as when G’d created the universe He arranged that the forces of evil and those of good be at par with one another least on the surface. [Otherwise freedom of choice granted to man would be meaningless. Ed.] Both the Ari z’al and others preceding him, including Rashi, stated that holiness is also known as אחת, “a state of unity.” Rashi points out that when the descendants of Yaakov set out on their journey to Egypt and their names had been listed individually, the Torah (Genesis 46,27) concluded the list with כל הנפש, “the sum total of the soul,” (singular) when referring to this family. On the other hand, when the Torah reports Esau and his family leaving the Holy Land in order to settle in the region of Seir, (Genesis 36,6) Esau’s descendants are referred to as נפשות, “souls” (pl.). Such nuances in the Torah reveal to us that not all souls originate in the same region of the diagram portraying the emanations.
When Esau, at this point questions his father if he has only ברכה אתת, he asks whether his father cannot dispense a blessing for people whose origin is not in the holy section of the emanations, the section known as אחת. He feels, that surely seeing that he is his father’s son, his father must also be able to have reserved a blessing for him! By asking this question he contradicted the words of his father who had told him that the blessing he had already bestowed on Yaakov that made him senior to his older brother, i.e. הוה גביר לאחיך, made this impossible. If he were to give Esau a similar blessing he would in effect deprive Yaakov of the blessing he had just given him. When Yitzchok heard what Esau demanded of him, seeing that he had told him that in his blessing he had made Yaakov the senior of the two, he realized the full extent of Esau’s wickedness, and that is why he added, now, without reservation, גם ברוך יהיה, “he shall also remain blessed!” Up until that moment Yitzchok had not realized that Esau was a product of the סטרא אחרא, the “left side” of the scheme of emanations. Having found that out, he now gave Esau a blessing that was in keeping with the “blessings” perceived as such by souls that originate in that realm, i.e. על חרבך תחיה, “seeing that you are loyal to the principle that might is right,” the principle espoused by people whose souls originate in the left side of the emanations, people who believe in the survival of the fittest, Yitzchok could only bless his son Esau by wishing him “success” (death) when he would be involved in such lethal encounters. He meant it in the sense that “until you pay the price with your physical life you will not be able to secure for yourself any life in the hereafter”. When such people lose their lives when engaged in what they perceive as a “holy” war, they may redeem themselves and secure life in the hereafter. [This editor has often wondered it the concept of our sages of a Mashiach ben Yoseph, a messiah who will die in battle before the advent of the Mashiach ben David, the ultimate redeemer, may not originate among the gentiles and earn his right to his hereafter in the manner just described. Ed.]
Genesis 27,40. Let us turn now to the next part of Yitzchok’s “blessing” to Easu, the words והיה כאשר תריד ופרקת עולו מעל צוארך, “but when you humble yourself you will be able to remove the his yoke from around your neck.”
According to Or Hachayim on our verse the word והיה in the above verse is to be interpreted as a form of joy, שמחה. Contrary to the accepted translation of this line, Rashi understands the word תריד, as “when you will suffer pain.” According to Proverbs 11,10 באבוד רשעים רנה “when the wicked perish there is jubilation.” Isaiah 1,3 speaks about the ox recognizing his owner. The fact is that when the ox wears a yoke he does not recognize (in the sense of welcoming) his master voluntarily, but only because he is forced to wear a yoke. When the yoke is removed he will honour his master by still respecting and welcoming him. Something parallel occurs in history about the Israel/Esau relationship. As long as the Temple in Jerusalem was standing, the gentile nations paid reluctant respect to the Jewish people. Nowadays, when there is no longer a Temple in Jerusalem, the yoke which had restrained the Gentiles has been lifted from them, although their obligation, as a free willed creature created in the image of G’d to respect G’d’s people has not been lessened. G’d, after all, created this universe only for the sake of His people, the Jewish people. According to Isaiah 40,17 כל האומות כעין נגדו מאפס ותוהו נחשבו לו, “All nations are as naught in His sight; He accounts them as less than nothing.” This is in essence what Yitzchok told Esau when he said ופרקתו עולו מעל צווארך, “even when you will divest yourself of the yoke of Yaakov, in times when the Jewish people are in exile, as Rashi explains, you will only remove this yoke from your neck, i.e. temporarily during the time Israel is in exile, but inherently, your duty toward G’d, whose representative on earth the Jewish people are, will continue, just as an ox knows his master regardless if he is restrained by a physical yoke or not.” Upon hearing this, Esau raised his voice and wept, feeling frustrated that his father would not give him a blessing that would neutralize the one he had given to Yaakov. He had fully understood all the implications of the few words Yitzchok had said to him.
When Esau, at this point questions his father if he has only ברכה אתת, he asks whether his father cannot dispense a blessing for people whose origin is not in the holy section of the emanations, the section known as אחת. He feels, that surely seeing that he is his father’s son, his father must also be able to have reserved a blessing for him! By asking this question he contradicted the words of his father who had told him that the blessing he had already bestowed on Yaakov that made him senior to his older brother, i.e. הוה גביר לאחיך, made this impossible. If he were to give Esau a similar blessing he would in effect deprive Yaakov of the blessing he had just given him. When Yitzchok heard what Esau demanded of him, seeing that he had told him that in his blessing he had made Yaakov the senior of the two, he realized the full extent of Esau’s wickedness, and that is why he added, now, without reservation, גם ברוך יהיה, “he shall also remain blessed!” Up until that moment Yitzchok had not realized that Esau was a product of the סטרא אחרא, the “left side” of the scheme of emanations. Having found that out, he now gave Esau a blessing that was in keeping with the “blessings” perceived as such by souls that originate in that realm, i.e. על חרבך תחיה, “seeing that you are loyal to the principle that might is right,” the principle espoused by people whose souls originate in the left side of the emanations, people who believe in the survival of the fittest, Yitzchok could only bless his son Esau by wishing him “success” (death) when he would be involved in such lethal encounters. He meant it in the sense that “until you pay the price with your physical life you will not be able to secure for yourself any life in the hereafter”. When such people lose their lives when engaged in what they perceive as a “holy” war, they may redeem themselves and secure life in the hereafter. [This editor has often wondered it the concept of our sages of a Mashiach ben Yoseph, a messiah who will die in battle before the advent of the Mashiach ben David, the ultimate redeemer, may not originate among the gentiles and earn his right to his hereafter in the manner just described. Ed.]
Genesis 27,40. Let us turn now to the next part of Yitzchok’s “blessing” to Easu, the words והיה כאשר תריד ופרקת עולו מעל צוארך, “but when you humble yourself you will be able to remove the his yoke from around your neck.”
According to Or Hachayim on our verse the word והיה in the above verse is to be interpreted as a form of joy, שמחה. Contrary to the accepted translation of this line, Rashi understands the word תריד, as “when you will suffer pain.” According to Proverbs 11,10 באבוד רשעים רנה “when the wicked perish there is jubilation.” Isaiah 1,3 speaks about the ox recognizing his owner. The fact is that when the ox wears a yoke he does not recognize (in the sense of welcoming) his master voluntarily, but only because he is forced to wear a yoke. When the yoke is removed he will honour his master by still respecting and welcoming him. Something parallel occurs in history about the Israel/Esau relationship. As long as the Temple in Jerusalem was standing, the gentile nations paid reluctant respect to the Jewish people. Nowadays, when there is no longer a Temple in Jerusalem, the yoke which had restrained the Gentiles has been lifted from them, although their obligation, as a free willed creature created in the image of G’d to respect G’d’s people has not been lessened. G’d, after all, created this universe only for the sake of His people, the Jewish people. According to Isaiah 40,17 כל האומות כעין נגדו מאפס ותוהו נחשבו לו, “All nations are as naught in His sight; He accounts them as less than nothing.” This is in essence what Yitzchok told Esau when he said ופרקתו עולו מעל צווארך, “even when you will divest yourself of the yoke of Yaakov, in times when the Jewish people are in exile, as Rashi explains, you will only remove this yoke from your neck, i.e. temporarily during the time Israel is in exile, but inherently, your duty toward G’d, whose representative on earth the Jewish people are, will continue, just as an ox knows his master regardless if he is restrained by a physical yoke or not.” Upon hearing this, Esau raised his voice and wept, feeling frustrated that his father would not give him a blessing that would neutralize the one he had given to Yaakov. He had fully understood all the implications of the few words Yitzchok had said to him.
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