Perashat Toledot 5777

Perashat Toledot 5777

In Perashat Toledot, we read how G-d’s Covenant with Abraham was renewed with Yisshak Abinu. Like Abraham Abinu, the Covenant with Yisshak also includes promises of progeny, the Land of Cana’an, as well as the special promise that it will be through his own progeny that the nations of the earth shall be blessed.  Rabbi Haim Sabato argues that the latter promise is an indication that the ‘nations of the land’ will not view Yisshak and his family as interlopers in the land.  Indeed, Rabbi Sabato maintains that the full covenant with Yisshak Abinu was already realized during his own lifetime, for it was he who was able to remain in the land, and who was blessed with progeny and relative peace.  All these things, however, were not achieved by Yisshak through natural means, but rather as a result of his Covenant with G-d and his many prayers.  Yisshak was known for his expertise in prayer.  We know that Yisshak did not have children until he prayed to Boreh Olam.  He was also blessed to reap one hundred-fold during a year of famine, and was able to sojourn in the land relatively undisturbed due to the recognition by the people of the land who acknowledged that, “certainly the Lord is with you.” (Ber. 26:28)  This Covenant stands as an omen for the future, that the Jewish nation will also reap the blessings of the land, progeny and the recognition of their rights to the land by their neighbors; may we be privileged to witness this in our own lifetime.

However, after the Covenant is fulfilled with Yisshak Abinu, the Torah relates to us that Abraham’s mission must move forward, beyond Yisskhak, and this is accomplished through the blessing of Yisshak’s son, Ya’akob. This chapter opens with the story of the selling of the birthright.  From the beginning of the perasha, it is already emphasized in the prophecy to Rebecca, that the “birthright” – the right to continue the mission of Abraham Abinu – will go to the younger, and not the older son.  Indeed, this phenomenon of the younger son surpassing the older one, repeats itself throughout the book of Bereshith; Kayin vs. Hebel, Yisshak vs. Yishmael, Yosef vs. Reuben, Ephraim vs. Menashe – and even later in the Torah with the  Firstborn being replaced by the Levi’im in the Divine Service in the Mishkan.  Rabbi Sabato says, that it would seem that the Torah is trying to teach us a lesson; that the concept of the “birthright” does not depend on the order of birth, but rather on one’s actions.  Thus, if the firstborn is deserving, fine; but if not, he forfeits it.  This was the case with Reuben as well as the Firstborn in the Desert.   

Rabbi Sabato maintains that Esav did not lose the “birthright” because he sold it, rather because he denigrated and despised it (Ber. 25:34).   The Torah tells us that Esav was preoccupied with mundane activities, such as hunting and eating.  The rabbis also make note of his licentious behavior as well.  Even if we were to give Esav the benefit of the doubt, and say that he signed over the “birthright” to Ya’akob in order to eat – surely he could have recanted immediately thereafter and had said, ‘I only did it because I was starving at the moment.’  However, we see that even after he satiated himself, Esav continued to despise the “birthright” and denigrate the mission of Abraham Abinu (the Midrash even says that this was immediately following Abraham’s funeral).  So it is evident, that the “birthright” depends upon ones actions and merits, and not their social standing.  

The Jewish nation is also referred to in the Torah as, “My son, my firstborn Israel” (Shemot 24:22) – and even our actions dictate our treatment.  However, notwithstanding the designation of “firstborn” – we are promised by Boreh Olam that even if we sin and are punished, we will never be replaced by another people.  Our unique status as a holy people will always remain due to the virtue of our forefathers – but our holiness as individuals will always be dictated by our own actions.  May we always act so as to live up to our title of the “Firstborn of G-d.”