Date: Wed, 10 Nov 1999 07:55:07 +0200 (IST)
B"H

                             "Path Markers"
                                 Toldos:
                          By: Yaacov Silverstein
                       e@mail: hm16@popeye.cc.biu.ac.il
                  HomePage: http://faculty.biu.ac.il/~hm16/
                                Year:  5760
This Weeks Dvar - Torah was prepared in the memory and merit of:
 My grandfather:  Rav Yitzchak Zev Ben Yisroel Mordechai Hakohen Solomon Z"L 

Pasuk (25:25) "And the first one emerged red, entirely like a hairy mantle; so they named him Eisav."

Rashi on the Pasuk explains that the redness of Eisav's complexion portended his murderous nature.  This does not mean that
Eisav was predestined to be evil.  We see that he had a bad trait in him, thus there was an intense effort needed from him to
overcome his trait.

Yitzchak, his father,  had the Midah of Gevurah (trait of strength/strict justice), Eisav could have followed his fathers ways
and use the attribute of Gevurah for good.

This is the reason why Yitzchak wanted to bless Eisav, for he saw this attribute in him.

All character traits can be used for good or bad.  One's goal in life is to harness one's nature and not let nature harness
him.

We see from the Midrash, that when a person has a basic personality tendency, it is the reality of his nature that he will be
what he truly is.  However, a person has a free choice to choose how this tendency will be manifested.

The Vilna Gaon expressed the following:

"A person should not go completely against his nature, for one will not succeed.  Rather one is to train himself to follow the
straight path, in accordance with his nature.  For example, one who has an inclination to spill blood, should train himself to
become a ritual slaughter or circumciser."

The MagicTouch:
--------------

We see in Pasuk (27:12) "Perhaps my father will feel me", Rivka told Yakov to bring Yitzchak delicacies, in order to receive
the blessings from Yitzchak instead of Eisav, Yakov mentions his fears to his mother, that maybe his father will feel him  and
see that he is not Eisav, and thus realize that it is him.

The Vilna Gaon says that usually when the Torah uses the word "Ulay" (perhaps), it is used in a "hope of anticipation", as we
saw in last weeks Parsha by Eliezer.

Thus it seems as if Yakov was hoping that his father would find out his true identity??

So he answers that Yakov preferred to forfeit the blessings rather then carry out his deception.  In such a case he would have
fulfilled the Mitzvah of following his mother's instructions, without having to deceive his father.

The Voice:
---------

The Pasuk says "The voice was the voice of Yakov, yet the hands were the hands of Eisav".

How is it possible that at the same time both Eisav and Yakov will exist together?

For there is a Midrash which says that when one is successful, the other would be down?

Answers the Vilna Gaon, that the first "KOL" is written without the letter "Vav", which can be read as light.
When the voice of Yakov is light, then the hand of Eisav has power, yet when the voice of Yakov is heard in Yeshivot, in Torah
learning, then the hand of Eisav doesn't have any power over us.

Touch and Voice:
---------------

Rav Dessler explains that the hands represent a persons external actions while the voice of a person represents a persons
inner essence.

When Yakov came disguised as Eisav, Yitzchak heard the inner-voice and felt that Eisav had in him a "Yidishei" spark inside
him.

But then Yitzchak smelled the smell of Gan Eden, the "smell" of a Tzaddik who hardly needed to struggle.  He then realized
that there is no one in the world who can live without the need of Chesed.  Yakov also needed the Beracha, for his
descendants, who would have their inner spark fighting to assert itself.

Rav Henach Leibowitz brings a Midrash that teaches, besides reading the Pasuk as "The smell of his clothes (Begadav)", read
"The smell of the spiritual character of his betrayers (Bogdav)".  Those characters who were descendants of Yakov and betrayed
the Torah, yet do a complete Teshuva at the end.  The Midrash gives an example of Yosef M'Shisa who collaborated with the
Romans during the destruction of the Beis Hamikdash, and then suddenly became a new person, with the commitment to withstand
brutal torture and was willing to give up his life rather then commit a sin he had gladly violated a moment earlier.

There is a spiritual spark in every Jew, no matter how low he has fallen, he can suddenly become a new person, even without an
external stimulus.

Rav H. Leibowitz asks, "Did Yitzchak need to bless his son only because he would have those who would become Baalei Teshuva?
What about the thousands of Tzadikim who would come from him?

He answers that the true hallmark of the Jewish people is to rise from the lowest depths.  We are part of a nation that has
the spark to reach up to Hashem, no matter how far we may be, physically or spiritually.


*******
I would like to thank my mother (S.M.F) for helping me out by
looking over the first draft.

(The above Halacha is not Psak, it is there to try to help to increase
ones Torah awareness, for final Psak, please consult your : Local Reliable
Orthodox Rabbi.)


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