Halakhah do Rodzaju 26:37

Other sources similarly describe holy people as potent warriors. The Rambam (Hilchot Melachim, Chapter 11) presents a profile of the Messiah. He studies Torah and is devoted to the Written and Oral Torah. He will compel the entire Jewish people to follow the Torah, and he will lead the nation in battle. The Ramban (Bereishit 26:29) explains what motivated Philistine kings to make covenants with our forefathers, who led a small nomadic tribe, seemingly posing little threat to the Philistine emperor:

Performance of certain mizvot, including circumcision, is traditionally accompanied by a celebratory meal.¹²The covenants entered into between Isaac and Abimelech and between Jacob and Laban were accompanied by festive banquets designed to demonstrate and to promote a convivial relationship between the covenanting parties. See Genesis 26:31 and 31:54. R. Yitzchak Meir Schorr, Koveẓ Bet Aharon ve-Yisra’el, Nisan-Iyar 5761, p. 114f., suggests that circumcision is similarly accompanied by a celebratory repast because of its covenantal nature. It seems to this writer that each of the miẓvot requiring a celebratory repast is imbued with a covenantal aspect and that it is for that reason that precisely those miẓvot are accompanied by a festive meal. Hokhmat Adam 149:24 emphasizes that the repast should be a meal in the halakhic sense of the term, i.e., that it must be served with bread as distinct from a collation consisting of coffee or whisky and pastries or the like. He adds that a person who can afford a proper repast but seeks to economize by offering his guests less than usual "does not act properly" and that R. Elijah of Vilna protested against such behavior.¹³Shitah Mekubbeẓet, Beiẓah 16a, cites Ritva in asserting that the sustenance ordained for an individual on Rosh ha-Shanah is exclusive of any expenses incurred in fulfilling a miẓvah just as it is exclusive of expenditures incurred in honoring the Sabbath and the festivals. See also R. Moshe Bunim Pirutinsky, Sefer ha-Brit 265:161.

In point of fact, it appears to this writer that there does exist an alternate method not subject to the aforementioned objections and deficiencies. In every marriage, the husband, by virtue of the conditions of the ketubah and of rabbinic legislation, is obliged to provide for the needs of his wife. The style in which a husband is obligated to support his wife and the extent of this obligation are carefully spelled out in Shulḥan Arukh, Even haEzer 70:1–3. However, there is nothing to prevent the husband from voluntarily obligating himself to a more generous level of support. Rashi, Genesis 26:7, cites the midrashic comment which points out that the food brought by Jacob to his father was not stolen but was the lawful property of his mother. The Midrash declares that Isaac included a clause in Rebeccah's ketubah obligating him to provide her with a daily allowance of two goats.